him like Princes God never made any of them universal and eternal King for he set Christ at his right hand not the Angels To sit at Gods right hand is not only to be blessed and happy in enjoying those pleasures which are there for evermore not onely to be advanced to the highest place of Dignity and Honour next to God but to be invested with a supream and universal Power above all Men and Angels Take these or any one of these and he is above the Angels though they be the most noble and excellent creatures that ever God made 3. Because Christ hath a ministry and service to do by them He makes use of them partly to exercise their obedience without which they forsake the Law of their creation and swerve from the end for which they were made Psal. 103.20 They do his commandments hearkening to the voice of his word They do whatsoever he commandeth them with all readiness and speed immaginable and therein they are an example to us Matth. 6.10 Thy will be done in earth as it is in heaven They are our fellow-servants now in the Work hereafter in the Recompence when we are admitted into one Society under one common Head and Lord Heb. 12.27 who shall for ever rejoyce in the contemplation of Gods infinite Excellencies Well then if these Excellent creatures so great in power be alwayes so ready and watchful to do the Will of God and count it their honour to assist in so glorious a work as the saving of Souls or do any other business he sendeth them about how should we that hope to be like the Angels in happiness be like them in obedience also 2. Because the Churches safety dependeth upon it We stand in need of this Ministry of Angels The service of the Angels is protection to the people of God vengeance on their Enemies 1. For protection Christ hath the heavenly host at his command and sendeth them forth for the good of his People Psal. 68.17 The chariots of the Lord are twenty thousand even thousands of Angels the Lord is among them in Sinai in the holy place Mark that thousands of Angels are his Chariots conveying him from Heaven to Earth and from Earth to Heaven and mark the Lord is among them that is God incarnate for he presently speaketh of his ascending up on high Thou hast ascended up on high and led captivity captive thou hast received gifts for men ver 18. Among them in his Holy place that is in heaven It is added as in Mount Sinai that is as at the giving of the Law they were then there and still attend on the propagation of the Gospel For more particular Cases see Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation So Psal. 34.7 The angel of the Lord incampeth round about them that fear him and delivereth them All that obediently serve and wait on God have the promise of his protection 2. The other part of this Ministry and Service is to restrain and destroy the Devil and his Instruments The Scripture often speaks of Gods executing Judgements by the Angels Their influence doth not always personally appear yet it is great and powerful Though the Powers and Authorities on Earth and their Messengers and Forces be ofâ—en imployed against the Saints yet the Captain of our Salvation is in Heaven and all the mighty Angels are subject to him and at his disposal By this means the Prophet Elisha confirmed himself and his servant when the King of Syria sent Chariots and Horses a great host to attacque him in Dothan â— King 6.14 15. And when his servaâ—t saw it early in the morning he said Alas my master what shall we do The Prophet answered Verse 16. They that â—e with us are more than they that be against us And then Verse 17. he prayed Lord open his eyes that he may see And the Lord opened his eyes and behold the mountain was full of chariots and â—orses of fire round about Elisha These fiery Horses and Chariots were nothing else but the Angels of God Here is force against force chariots against chariots horse against horse if we could open the eye of Faith and shut that of Sense We read Acts 12.23 that an Angel smote Herod in the midst of his Pride and Persecution The Angel of the Lord smote him VSES I. Let us more deeply be possessed with the Majesty of our Redeemer He is the Creator of all things of Angels as well as Men and so more excellent than all the Men in the World whether they excel in power or holiness which the Psalmist expresseth thus fairer than the children of men Psal. 45.29 But also then the most excellent and glorious Angels he is their Creator as well as ours head of principalities and powers as well as of poor worms here upon Earth Surely the representing and apprehending of Christ in his glorious Majesty is a point of great consequence 1. Partly to give us matter for praise and admiration that we may not have mean thoughts of his Person and Office he is a most glorious Lord and King that holdeth the most powerful Creatures in subjection to himself If Christians did know and consider how much of true Religion consists in admiring and praising their Redeemer they would more busie their minds in this work 2. Partly To strengthen our Trust and to fortifie us against all fears and discouragements in our service When we think of the great Creator of Heaven and Earth and all things visible and invisible Angels Men Principalities c. Surely the brightness of all creature-glory should wax dim in our eyes Our God is able to deliver us Dan. 18. and will as he did by his Angel This was that which fortified Stephen Acts 5.55 56. He saw Iesus standing at the right hand of God It is easie for him who made all things out of nothing to help us See Psal. 121.2 My help standeth in the name of the Lord who made heaven and earth The Almighty Creator Ruler and Governour of the World what cannot he do As long as I see those glorious monuments of his power standing I will not distrust he can afford me seasonable help by his Holy Angels through the intercession of his Son who hath assumed my Nature 3. Partly To bind our duty all Creatures were made by him and for him therefore we should give up our selves to him and say with Paul Acts 27.23 His I am and him I serve His by Creation and redemption therefore every thing we have and do ought to have a respect to his glory service There is â— variety of Creatures in the World of different kinds and different excellencies In the whole and every kind there is somewhat of the glory of God and Christ set forth Now this should strike our hearts shall we onely who are the persons most obliged be a disgrace to our Lord both Creator and
as well as verbum oris This Covenant is carried on in soul Language Psal. 16.21 O my soul Thou hast said unto the Lord thou art my Lord. So Psal. 27.8 When thou saidst seek ye my face my heart said thy face Lord will I seek The Lord offereth or representeth himself as our Lord and we prosess our selves to be the Lords No eye seeth or ear heareth what passeth between God and the Soul Now without this Personal inward Covenanting all the priviledge of the Covenant will do us no good And this Personal inward covenanting amounts to full as much as My Lord my God Therefore it concerneth every one of us see whether we have thus particularly owned Christ if there hath been any Treaty between God and our Souls and whether it came to any conclusion and particular Soul engagement That you could thus own Christ. Not only as God and Lord but as your God and your Lord. SERMON VIII Col. 1.20 And having made peace by the blood of his Cross to reconcile all things to himself by him I say whether they be things in earth or things in heaven IN these words observe First What Christ was to do Secondly The manner how he did it Or First The End for which he was appointed To be our Mediator and Redeemer and accordingly promised and sent into the world to reconcile all things to God Whether they be things in heaven or things in earth Secondly The means by which he accomplished it Having made peace by the blood of his Cross that is by his bloody sacrifice on the Cross thereby answering the sacrifices of Attonement under the Law In the first branch take notice of 1. The Benefit Reconciliation with God 2. The person procuring it by him and it is repeated again I say by him 3. The persons to whom this Benefit is intended expressed 1. Collectively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things 2. Distributively Whether they be things in earth or things in heaven As they are Collectively Expressed it teaches us that grace is revealed and offered in the most comprehensive expressions that none may be excluded or have just cause to exclude themselves As it is distributively expressed the latter clause is of a dubious Interpretation some by things on earth understand Men but by things in heaven the Angels Surely not the fallen Angels for they are not in Heaven neither was Christ sent to reconcile them nor relieve them in their Misery and reduce them to God Heb. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what then shall we understand by things in heaven Some think the holy Angels others the glorified Saints 1. Those that assert the first argue thus that the Angels are properly inhabitants of Heaven and so fitly called things in Heaven and they are Enemies to Men whilst they are ungodly Idolatrous and Rebels to God as good Subjects hold with their Prince and have common Friends and Enemies with him but are reconciled to them as soon as they partake of the Benefits of Christs Death as we are told of joy in heaven among the angels of God at the conversion of one sinner Luk. â—5 10 Now if there be so much joy over one Sinner repenting how much more when many sinners are snatched out of the Jawes of Hell They make the sense to be thus before for the sins of men they weâ—â— aliâ—nated from them but then reconciled but this Scripture speaks not of the Reconciliation of Angels and Men but the Reconciliation of all things to God for so it is expresly in the Text to reconcile all things to himself Now the good Angels cannot be said to be reconciled to God for there was never a breach between them sâ— nunquam cum matre in gratiam rediisse 2. Therefore I interpret it of the glorified Saints See the like expression Eph. 1.10 To gather together in one all things to Christ which are in heaven and in earth And more clearly Eph. 3.15 Of whom the whole family in heaven and earth is named Meaning thereby the Faithful who are already in Heaven and those who are now remaining upon Earth This is a comfortable note and teaâ—hâ—s â—s 1. That the Apostle Paul knew no Purgatory or third place for Souls after Death 2. That the Saints departed are now in Heaven as to their Souls and gathered to the Rest of the Spirits of just men made perfect 3. The souls now in Heaven once needed the Merit of Christ even as we do None come thither but they were first reconciled to God By him their peace was made and they obtained Remission of sins by the blood of his Cross as ye do In short all that go to Heaven go thither by the Mediation Sacrifice and Meritorious Righteousness of the same Redeemer Doct. One great benefit we have by Christ is Peace and Reconciliation with God Here I shall shew 1. What this Reconciliation is 2. How it was obtained 3. What Assurance we have that it is obtained 4. How and upon what terms it is applied to us 1. What this Reconciliation is I Answer It is not an original Peace but a returning to Amity after some foregoing breach Now the breach by sin consisted in two things an aversion of the Creature from God and an aversion of God from the Creature so before Peace and Reconciliation can be made two things must be removed Gods Wrath and our sinful Nature God must be pacified and man Converted Gods Wrath is appeased by the blood of Christ and our Natures are changed and healed by the Spirit of Grace First Gods Wrath is appeased and then the Spirit is bestowed upon us for while God is angry and offended no saving benefit can be expected from him This Text speaks not how he took away our enmity but how he appeased God for us not so much of the Application as the impetration of this benefit The Application is spoken of verse the 21. how it is applied to us but here the Apostle more directly speaks of the impetration how it was procured and obtained for us namely by Christs satisfying Gods Justice for that wrong which caused the breach or the dying of the Son of God for a sinful World Now this hath an influence on Gods pardon and our Conversion for by vertue of this Reconciliation we are justified and pardoned Therefore we are said to be justified by his blood Rom. 8.9 that is the price is paid by Christ and accepted by God there needeth nothing more to be done on the Mediators part by virtue of the same peace made we are also sanctifyed and converted unto God 2 Cor. 5.18 The gift of the sanctifying spirit is given us as the fruit of Christs death 2. How it was obtained by the blood of his cross he made peace This implyeth death and such a death as in appearance was accursed for the death of the cross is the vilest and most cruel death Gal. 3.13 Christ hath Redeemed us from the curse of the Law being
upon the first proof Surely he that created all things is supream Lord of all things or hath the right of the first-born over them Two ways is Christ said to have a right to the Creatures As God and as Mediator His Right as God is natural and perpetual his Right as Mediator is by grant and donation It is a power acquired and obtained his natural right is Antecedent to his actual susception of the office of Mediator for it comes to him by Creation He made all and it is fit that he should be soveraign and Lord of all but the other power and soverainty is granted to him as a part of his Reward and recompense for the sorrows of his Humiliation Phil. 2.9 10. Wherefore God also hath highly exalted him and given him a name above every name that at the name of Iesus every knee should bow of things in heaven and â—hings in earth and things under the earth The Apostle speaks not of this latter now but of the former his right as the onely begotten Son of God he is the first-born that is Lord of the whole Creation And good reason for by him were all things created that are in heaven and that are in Earth c. In the words the Creation of the World is ascribed to Christ Take notice 1. Of the Object of this Creation 2. Christs Efficiency about it 1. The Object of Creation is spoken Collectively and Distributively 1 Collectively By him were all things created 2 Distributively They are many ways distinguished 1. By their place Things in heaven and things in earth 2. By their Nature Things visible and invisible 3. By their Dignity and Office Thrones dominions principalities and powers Words often used in Scripture to signifie the Angels whether good or bad The good Angels Eph. 1.21 Far above all principality and power and might and dominion Epâ— 3.10 That unto principalities and powers in heavenly places might be known by the church the manifold wisdom of God Sometimes this Term is given to the bad Angels We wrestle not against flesh and blood but against principalities and powers Eph. 6.12 And Rom. 8.38 Nor angels nor principalities nor powers So that the meaning is the Angelical Creatures together with their degree and dignity as well among themselves as over the lower World of what rank and degree soever they are they are all created by him he insisteth more on them then on the other branches because some cryed up the dignity of the Angels to the lessening of the Honour and office of Christ and because they were the noblest and most powerful Creatures and if the most glorious Creatures were created by him surely all others had their being and life from him Well then there is a gradation notable in setting forth the object of the Creation Christ made not onely things in Earth but things in Heaven not onely the visible things of heaven the Sun Moon and Stars but the invisible the Angels Not the lower sort of Angels onely but the most noble and most potent Thrones Dominions Principalities and Powers 2. Christs Efficiency about them in these words they were created by him and for him 1 By him as an equal co-operating cause or co-worker with God the Father Ioh. 5.19 Whatsoever things the fâ—ther doth those doth the son likewise To bring a thing out of nothing belongeth unto God The distance of the Terms is Infinite so must the Agent be Creation is an act of Divine Power 2 They are for him They are by him as their first cause they are for him as their last end God is often represented in Scripture as first and last Isa. 41.4 I the Lord the first and the last I am â—e Isa. 44.6 I am the first and the last there is no God besides me So Isa. 48.2 I am the first I am also the last Now all this is repeated and applied to Christ Rev. 1.17 He said unto me fear not I am the first and the last I have the keyes of death and hell Rev. 2.8 These things saith the first and the last which was dead and is alive Rev. 22.13 I am alpha and omega the beginning and the end the first and the last Now these Expressions do imply his Eternal Power and Godhead He hath been before all things were made and shall be when all things in the world are ended He is the first Being from whom all things are and the last end to whom all things are to be referred He is the Efficient and final cause of all the creatures Doct. That all Creatures Angels not excepted oâ—e their very Being to Christ the Son of God our Blessed and Glorious Redeemer I shall take the method offered in the Text and shew you First That all things were created by him Secondly Why the Creation of Angels is so particularly mentioned and insisted upon Thirdly That all things were created for him First For Creation by him This is often asserted in Scripture Ioh. 1.3 All things were made by him and without him was not any thing made that was made Iohn begins his Gospel with the dignity of Christs Person and how doth he set it forth by the Creation of the World by the Eternal Word and what he saith is an answer to these questions When was the Word In the beginning where was the Word with God what was the Word He was God What did he then do All things were made by him What all without exception Yes Without him nothing was made that was made be it never so small never so great from the highest Angel to the smallest worm they had all their Being from him Two things are to be explained 1. How he made all things 2. When he made the Angels 1. How he made all things Freely and of his own will Rev. 4.11 Thou art worthy O Lord to receive honour and glory and power for thou hast created all things and for thy pleasure they are and were created They use three words to set forth the honour that is due to Christ for creating the World Glory because of his Excellencies discovered Honour which is the ascription or acknowledgement of those Excellencies and Power because the invisible things of his Godhead and power are seen by the things that are made Rom. 1.20 For in the creating of the World he exercised his Omnipotency and this they do not express their Affection but his own due desert Thou art worthy O Lord The reason they give is because he hath created all things for his own pleasure or according to his own Will not out of necessity there was no tye upon him to make them but onely he of his good pleasure thought fit to do so He might have done it in another manner or at another time or in another order There is nothing in the World that hath a necessary connexion with the Divine Essence so as if God be that must be nothing external commeth from God by necessity of Nature but
all is done according to the Counsel of his own Will Some thought all created things did come forth from the Creator by way of emanation as Rivers flow out of their Fountain but there is no stream floweth out of any fountain but it was before a part of that fountain while it was in it but that cannot be said of any Creature in respect of God that it was any part of God before it came out from him Others say the Creatures came out from God by way of representation as an Image in the glass from him that passeth by or looketh on it bâ—t before the world was made there was no such glass to represent God others would express it thus that the world cometh out from God as a shadow from the body but yet this will not fit the turn neither for the shadow doth not come out from the body but follows it because of the deprivation of light from the interposition of another body Others say all cometh from God as a foot-print or tract in Clay or Sand from one that passeth over it but there was nothing on which God by passing might make such an impression What ever good intention they might have by setting forth the Creation by these expressions yet you see they are not proper and accurate These expressions may have their use to raise mans understanding to contemplate the excellency and Majesty of the Creator for they all shew his incomparable Excellency and Perfection together with the vanity nothingness or smallness of the Creature if compared with him as great a bulk as it beareth in our eye They are but as a Ray from the Sun a stream from the fountain or a drop to the Ocean an Image in the Glass or a shadow to the substance or like a foot-print of a maâ— in the Clay or Sand and so are but certain signs leading up to the thing signified or Letters and Syllables out of which we may spell God As the streams lead us to the fountain the image to the man the shadow to the body or the track to the foot that made it But the Scripture leaving those comparisons sheweth us that the World came out from the Creator as the Workmanship from the Artificer the building from the Architect Heb. 11.10 Now every Artificer and builder worketh merely out of the Counsel of his own Will and herein they resemble God but onely what they do with great labour God doth with the beck of his own Will and Word Psal. 33.6 By the word of the Lord the heavens were made and all the host of them by the breath of his mouth A bare word of his immediately created all the World the Heavens and Earth and all that is in them 2. When did he make the angels For in the History of Moses there seemeth to be a great silence of it I Answer We read Gen. 1.1 that in the beginning that is when God did first set himself to create that then he created the Heaven and the Earth but we read again in the 20th Verse that in six dayes the Lord made heaven and earth and the sea and all that in them is I argue that if within that compass of time the Lord made Heaven and Earth and all things that are in them Angels are included in that number being the inhabitants of Heaven as Men and Beasts are of the Earth and Fishes of the Sea As here by things in Heaven the Apostle principally understands the Angels and by things on earth Men Therefore as things on earth were not made but after the earth so things in heaven were not created but after the heavens were created The heavens were not created till the second day nor perfected and fitted till the fourth Therefore as God did furnish the Earth with Plants and Beasts before men so did he adorn the Heaven with stars before he filled it with Angels for he first framed the House and adorned it before he brought in the inhabitants Therefore probably they were made the fourth day Is this seemeth too short a time before the fall of the Apostate Angels you must remember how soon man degenerated some think he did not sleep in innocency quoting that Psal. 49.12 Man being in honour abides not but is like the beaâ—ts that perish The word signifies a nights Lodging in an Inne shall noâ— Lodge or stay a Night others make his fall on the next day the Sabbath For at the end of the sixth day all was good very good The Angels fell from their first state as soon as they were Created so short and uncertain is all created Glory Secondly All things were created for him that is for the honour of the Son as well as for the honour of the Father and the Holy Ghost Now this is necessary to be thought of by us because there is a Justice in the case that we should return and imploy all in his service from whom we have received all even though it be with the denial of our nearest and dearest Inteâ—est He is worthy of this Glory and Honour from us and that we should trust upon him as a faithful Creator in the midst of all dangers 1. I will prove that the greâ—tâ—st Glory the Creature is capable of is to serve the Will and set forth the Praise of its Creator for every thing that attaineth not its end is vain What matter is it whether I be a Dog or a Man a Beast or an Angel if I serve not the end for which I was made and that is not the personal and particular benefit of any Creature but the glory of the Creator for God made all things for himself Prov. 16.4 whether he made Beasts or Man or Angels it was still with a respect to his own glory and service God is independent and self-sufficient of himself and for himself Self-seeking in the creature is monstrous and incongruous 'T is as absurd and unbâ—seeming to seek its own Glory as to attribute to its self it s own being Rom. 11.36 Of him and through him and to him are all things Gods glory is the end of our being and doing for being and doing are both from him and therefore for him alone Above all it concerneth man to consider this who can glorifie God not onely objectively by the impressions of God upon him and passively as God will overule all his actions to his own Glory but actively as he is the mouth of the Creation not onely to honour God himself but to give him the praise which resulteth from all his works It was well sâ—id of a Heathen si essem lusâ—inia If I were a Nightingal I would sing as a Nightingal si alauda If I were a Lark I would pere as a Lark When I am a man what should I do but know love and praise God without ceasing and glorifie my Creator Things are unprofitable or mis-placed when they do not seek or serve their end therefore for what use are we meet
CHRISTS ETERNAL EXISTENCE AND THE DIGNITY OF HIS PERSON Asserted and Proved IN OPPOSITION To the Doctrine of the SOCINIANS In several SERMONS on Col. 1.17 18 19 20 21. verses By the Reverend THO. MANTON D. D. London Printed in the Year 1685. TO THE CHRISTIAN READER HEre are presented to thy view some of the further profitable and pious Labours of that eminent Divine Dr. Manton now with God who though like a Tree full of fruit he has already yielded much fruit yet still more and more falls from him Since his much to be lamented Death two very large Volumes with some lesser of his Sermons have been published which give a clear discovery to the World of his great Abilities for and great diligence in the Office and Work of the Ministery Now this small piece succeeds which in comparison of the former is but a poor Stripling but as the shaking of an Olive Tree as the gleaning Grapes when the Vintage is over Yet let it not be rejected or slighted upon that account for though 't is not so bulky as they yet according to its proportion 't is of equal value and shews the same Head and Heart which they do My Pen upon this opportunity would fain be launching forth into the commendation of the worthy Author but I will not suffer it considering how little he needs that from any and how much he is above it as from me Neither will I suffer it to run out in the commending of these Sermons for I hope to impartial and judicious Readers they will commend themselves the best way of commending I only recommend them as judging them worthy of the perusal of all who are desirous of a fuller knowledge of our Lord Jesus For he is the grand subject treated of in them His Person Offices Works Blesssings are here described asserted vindicated and improved Our Redemption by his blood his being the Image of the invisible God the First-born of every Creature his Creating and Sustaining all things his Headship over the Church Prae-existence before all Created Beings his being the First-born from the Dead the Union of the two Natures in his Person his Reconciling of Sinners to God through the blood of his Cross these are the Heads insisted upon in these Sermons the Author following the Apostle Col. 1.14 ad 20. And are not these great Points of a very sublime nature containing the very vitals of Gospel Revelation can Ministers Preach Print too much of them can private Christian Hear Read Meditate too much of them Oh they are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep things of God! in which is manisfested the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold Wisedom of God which the Angels desire to look into which are the wonder and astonishment of Heaven which put such a transcendent excellency upon the knowledge of Christ. Should we not therefore thankfully receive and diligently peruse all discourses that may clear up our light in and about these profound Mysteries I hope the consideration hereof will make these Sermons acceptable to many gracious Souls They all hanging upon this string and pointing to this Argument of what Christ is has done suffered and procured for Believers they are not unfitly put together and printed by themselves in this small volume Several of the Points mentioned are Controversial for a long tract of time there has been hot disputes about them what Volumes pro and con have been written both by Antient and Modern Divines about them but our Reverend Author does not so much concern himself in what is Polemical and Controversial but chose rather in a plainer way as best suiting with Sermon-work to assert and prove the Truth by Scriptural Testimonies and Arguments and that he has done to the full Reader whoever thou art into whose hands these Sermons shall come let me assure thee they are the genuine Work of the person whose name they bear They were copyed out from and according to his own Notes by one who I am sure would be as exact therein as possibly he could But how earnestly could I wish if God had not seen it good to order it otherwise that the Author himself might have lived to have reviewed and polished them for what hand so fit to polish the Stone as that which cuts it but now what is amiss must be left to the understanding Reader to discover and to the candid Reader to pardon Christian I commit thee to God he bless thee and all the Labours of his Faithful Servants whether living or dead to the promoting of thy Spiritual and Eternal good Which he ardently desires who is Thine to serve thee in our Lord Iesus Tho. Iacomb REDEMPTION BY CHRIST SERM. I. COL 1.14 In whom we have redemption through his blood even the forgiveness of sins THE Apostle in the former verse had spoken of our slavery and bondage to Satan from which Christ came to deliver us now because sin is the cause of it he cometh to speak of our Redemption from sin In whom we have redemption through his blood even the forgiveness of sins Here is I. The Author II. The Benefit III. The Price The Point is this Doct. That one Principal part of our Redemption by Christ is remission of sins Here I shall shew you 1. What remission of sins is 2. The Nature of Redemption 3. That Remission of Sins is a part and a principal part of it 1. What Remission of Sins is Both terms must be explained what sin is and what is the forgiveness of sin For the first Sin is a violation of the Law of the Eternal and Living God 1 Ioh. 3.4 Whosoever committeth sin transgresseth also the law for sin is the transgression of the law God is the Law-giver who hath given a righteous Law to his Subjects under the dreadful penalty of a Curse In his Law there are two things the Precept and the Sanction The precept is the Rule of our duty which sheweth what we must do or not do The Sanction or penalty sheweth what God will do or might justly do if he should deal with us according to the Merit of our Actions Accordingly in sin there is the Fault and the Guilt 1. The Fault That man who is Gods subject and so many ways obliged to him by his benefits instead of keeping this Law should break it upon light Terms and swerve from the Rule of his duty being carried away by his own ill disposed will and base Lusts. It is a great and heinous offence for which he becometh obnoxious to the Judgment of God 2. The Guilt which is a liableness to punishment and that not ordinary punishment but the vengeance of the eternal God who every moment may break in upon us Where there is sin there will be guilt and where there is guilt there will be punishment unless we be pardoned and God looseneth the Chains wherewith we be bound Secondly Forgiveness of Sin is a dissolving the obligation to punishment or a
preserve and sustain all things In this verse two things are ascribed to Christ. First His precedency in point of Time or his Antiquity before all creatures And he is before all things that is he had an Eternal being before any thing that now is Created Secondly His sustaining all things by his Almighty Power and by him all things do consist All creatures owe their continuaâ—ce and preservation to him The first point is his Precedency and Pre-existence before all creatures whatsoever Doct. That Iesus Christ had a being before any of the creatures were made 1. That he had a being long before he was born of the Virgin for he was in the time of the Patriarchs as Ioh. 8.48 Before Abraham was I am to say nothing of that Godlike way speaking I am not I was but I am that which I now plead for is that he was before Abraham the words are occasioned by Christs saying that Abraham saw his day and was glad which the Jews understood not of a Prophetical but of a real vision and therefore objected the impossibility that he was not yet fifty years old and how could he see Abraham or Abraham see him Christ doth not answer to their ill interpretation but sheweth that their very objection contained no absurdity if taken in their own sense for he was not onely in the time of Abraham but long before and so affirmeth more then that objection required The Jews thought it absurd that Christ should be in the time of Abraham but Christ affirmeth more and that with a strong asseveration he was not only by the constitution of God but really existing before Abraham For the Predestination not only of Christ but of Abraham and all the Elect was before the foundation of the World If in respect of special prediction mark then what must follow then Cyrus must be in the time of Isaiah Iosiah must be in the time of Ieroboam The calling of the Gentiles must be in the time of Moses for they Prophesied of these things 2. That he had a being at the time of the creation that is also clear for it is said in the beginning was the word Iohn 1.1 that is when Christ set himself to create all things the word beginning signifies many things but chiefly the beginning of all time especially when it is put absolutely without any limitation to the matter in hand So Iohn 8.44 The Devil was a murderer from the beginning that is almost as soon as created Matth. 19.4 He that made them at the beginning made them male and female So Heb. 1.10 And Thou in the beginning hast layed the foundations of the Earth and in many other places Therefore Christ had a being when the World and all creatures were made visible and invisible So Prov. 8.22 23 24 25 26 27 28 29 30 31. The Lord pâ—ssessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the Earth was When there was no depths I was brought forth when there were no fountains abounding with water Before the mountains were settled before the hills was I brought forth While as yet he had not made the Earth nor the fields nor the highest part of the dust of the World When he prepared the heavens I was there when he set a compass upon the face of the depth When he established the clouds above when he strengthned the founâ—ains of the deep When he gave to the Sea his degree that the waters should not pass his commandement when he appointed the foundation of the earth Then I was by him as one brought up with him and I was daily his delight rejoycing always before him Rejoycing in the habitable parts of his earth and my delights were with the sons of men There the wisedom of God or the eternal Word describeth the Antiquity of his person all the question is what this wisdom is that is there spoken of 1. It is not humane but divine for the wisdom there spoken of was before the World was 2. Whatever it be it is not a divine attribute but a divine person for those things which are there ascribed to wisdom cannot properly belong to an Attribute to be begotten brought forth verse 23 24. To have the affections of love verse 27. Delight verse 31. all along the expressions agree onely to a person That wisdom which inviteth sinners promises the Spirit threatens eternal destruction to those which hearken not to him commendeth not the Lawes of Moses but requireth obedience to his own Laws what can this wisdom be but a person If the intent were only to express that God is wise what strange expressions would theâ—e be to what purpose were it to give us notice that he was wise from the beginning if there were no other mistery in it 3. This person was Christ who is the wisdom of God 1 Cor. 1.24 And in whom are hid all the treasures of wisdom and knowledge Col. â— 5 Thirdly That Christ was before the World was from all eternity Micah 5.2 His goings forth are from everlasting The Prophet there speaketh of his birth at Bethlehem and his eternal Generation and distinguishes the one from the other but thou Bethlehem Ephratah though thou be little among the many thousands of Iudah yet out of thee shall come forth to me he that is to be Ruler in Israel whose goings forth have been from old from Everlasting or from the dayes of Eternity This last clause is added least any should look upon this Ruler as only man and beginâ—ing to be at his Incarnation he that was born at Bethlehem was also true God begotten of the Father from all Eternity Fourthly That Christ was God sâ—bsisting in the divine Nature I shall bring two places to prove that the first Phil. 2.6 Who being in the form of God thought it no robbery to be equal with God but empted himself and made himself of no reputation he was first in the form of God before he appeared in the form of a Servant the form of God is his divine glory and blessedness every way equal to God The form of a Servant is either his coming in the similitude of sinful flesh or his subjecting himself to the curse of the Law or his humble and mean condition while he lived among men it consists in one of these or in all three now before he submitted to this he existed in the form of God that is was cloathed with divine Majesty and in all things equal with God the Father his being and existence which he then had was truly divine The form of God is the very divine essence as cloathed with Glory and Majesty this did justly and naturally belong to him and was not usurped by him the other place is Christs prayer Iohn 17.5 And now O Father glorifie thou me with thy own self with the glory which I had with thee before the World was God is said to glorifie any
doth not consider here so much what Christ doth as a Mediator as what de doth as God It is true Christ as Mediator hath reprieved the World from that ruine which might come upon it for mans sin but here his merit is not considered but his power Heb. 1.3 He upholdeth all things by the word of his power The weight of the whole creation lyeth upon his hands as Daniel telleth Belshazzar that his breath and his wayes were in the hand of God Dan. 5.23 so is the being life and operation of all the creatures If he should withdraw his withholding hand they would quickly return to their first nothing which sheweth the great power of our Redeemer Moses complaineth Numb 11.11 12. Thou hast layed the burden of all this people upon me have I conceived this people have I begotten them that thou shouldst say unto me carry them in thy bosom but Christ hath the care and charge of all the world not to rule them only but to sustain them A King or a Governour hath a moral rule over his subjects but Christ giveth them being and existence and doth preserve and keep them in their present state and condition from dissolution 2. Not only indirectly but directly Indirectly Christ may be said to sustain and preserve the creatures as he keepeth off evil or removeth those things that may be destructive to them As he preserveth a Town that repelleth their enemies but directly he preserveth them as he continueth his providential influence Acts 17.28 For in him we live and move and have our being As the root feedeth the fruit or the breath of the musician maintains the sound Psal. 104.29 Thou takest away thy breath and they dye and return to their duâ—t Life and all the joyes and comforts of it every minute depend upon God It is by his providential influence and supportation we subsist The greatest creature cannot preserve it self by its power and greatness and the lest is not neglected both would sink into nothing without this continued influence Thirdly He doth this not only mediately by means appointed but immediately as his efficacy pierceth through all God preserveth the creatures by means for he giveth them those supplyes which are proper for them as to man food and rayment for other creatures what may relieve them And the wise dispensing these supplies without any care and solicitude of the creatures is a notable part of his Providence But here we consider his intimate presence with all things by which he upholdeth their beings which all the means of the World cannot do without him God doth as it were hold the creatures in his own hand that it may not sink into its old nothing as a man holdeth a weighty thing This is supposed to be alluded unto Iob 6.9 Let him loose his hand and cut me off If he doth but loose his Almighty grasp all the creatures fall down Fourthly Christ doth this so as that he doth not overturn their nature he worketh by natural and necessary causes necessarily with voluntary causes voluntarily he that inlightneth the World by the Sun causes man to discourse and reason the Sun would not shine if Christ were not the light of it nor man discourse if he did not continue the faculty Ioh. 1.4 In him was Life and this Life was the light of man It is man seeth man heareth man talketh man acteth but yet the seeing eye and hearing ear is of the Lord Prov. 20.12 as God hath made both so he sustaineth both in their operation and exercise All that we do naturally and spiritually we have from Christ. Fifthly He is not the bare instrument of God in sustaining the creature but as a coequal Agent As he made the World and with the father created all things so he doth support and order all things It is as well the work of the Son as of the Father for he is God equal with him in glory and power Iohn 5.17 My Father worketh hitherto and I work and he hath a command of all the creatures that they can do nothing without him how much soever they attempt to do against him 2. Let me give you the reasons of this why all things must subsist by him 1. Because preservation is but a kind of continued creation or a continuance of the being which God hath caused Gods will in creation maketh a thing to be his will in preservation maketh it continue to be the same omnipotency and efficacy of God is necessary to sustain our beings as at first to create them Therefore it is said Psal. 104.2 Thou stretchest out the Heavens like a curtain which noteth a continued act God erected them at first and still sustaineth them by his secret power in this posture so that with respect to God it is the same action to conserve as to create That the creature may have a being the influence of God is necessary to produce it that the creature may continue its being it is necessary that God should not break off that influence or forsake the creature so made for the being of the creature doth so wholly depend on the will of God that it cannot subsist without him Nothing can be without the will of God which is the cause both of the being and existence of all creatures Therefore their being cannot be continued unless God will therefore it belongeth to the same power to make any thing out of nothing and to keep any thing that is made from returning to its first nothing 2. It is impossible to cut off the dependance of the creature upon the first cause for no creature hath a self sufficiency to maintain and support it self Things of Art may subsist without the Artificer as a Carpenter maketh a House and then leaveth it to stand of it self the Shipwright maketh a Ship and then leaveth it to the Pilot to guide it but all things of Nature depend upon God that made them because they have their whole being from him matter and form which be continueth no longer then he pleaseth whether they be things in Earth or things in Heaven visible or invisible No impression of the Agent remaineth in the effect when his action ceaseth when the effect wholly dependeth on the cause as when the Air is inlightned which receiveth light from the Sun but when the Sun is gone the light ceases So when God withdraws the creature vanishes for they have no other being then God is pleased to bestow upon them 3. If it were not so many absurdities would follow as for instance 1. If things do subsist by themselves then they would allwayes be for nothing would destroy it self 2. Then the creature would be independent and whether God will or no they would conserve their being and then how should God Govern the World therefore it undenyably followeth thou hast made all things and thou preservest them all 4. It would destroy all Worship and our Piety and respect to God would be cold and languid The
13.33 To the Resurrection of Christ. Things are said to be when they are manifested to be compare Rom. 1.4 Declared to be the Son of God with power according to the Spirit of Holiness by the Resurrection from the dead He was declared to be the true and Everlasting Son of God and Head of the Church so the Adoption of Believers shall appear by their Resurrection Rom. 8.19 and 23. The earnest expectation of the Creature waiteth for the manifestation of the Sons of God verse 23. We our selves groan within our selves waiting for the Adoption to wit the redemption of the body 2. The sequel and consequent of these things That in all things he might have the preheminence that is as well in the Spiritual estate of the Church as in the creation and natural estate of the World Rom. 8.29 That he might be the first-born among many Brethren I begin with the first Doct. I. That this is the honour appropriate and peculiar to Iesus Christ to be head of the Church 1. Here I shall shew what the Church is to which Christ is an Head 2. How is he an Head to this body 3. The Reasons why this body must have such an Head 1. What the Church is A Society of men called out of the World by Gods effectual Grace according to the purpose of his Election and united to Christ by Faith and the participation of his Spirit and to one another by the band of Charity that after Remission of sins obtained in this World together with Regenerating grace they may at length be brought to eternal Life Let us a little open this description by Effectual Calling God worketh Faith which uniteth us to Christ and that Effectual calling is the fruit of Election and the effect of this union is Remission of sins and the necessary consequence of this Communion is Salvation or Eternal Life This Society of Men is called a Church in the Text The word Church is taken in divers acceptations First and most properly it signifies these whom I have now described the universal collection of all and every one of those who according to the good pleasure of God are or may be called out of a state of Sin into a state of grace to obtain eternal Glory by our Lord Jesus Christ. This is the Church of the First-born whose names are written in heaven Heb. 12.22 That chosen Generation that Royal Priesthood that Holy Nation that peculiar People whom to shew forth his praises God hath called out of darkness into his marvelous light 1 Pet. 2.9 This Church most generally and properly taken is the Kingdom of God the Body and Spouse of Christ Cant. 6.9 My dove my undefiled one is but one This is that one fold under one Shepherd Ioh. 10.16 And it was Prophesied of Christ that he should dye to gather together in one the Children of God that were scattered abroad Iohn 11.5 Secondly Of this universal Church there are two parts one of Travellers the other of Comprehensors or the Church Militant and Triumphant they both belong to Gods Family Eph. 3.15 Of whom the whole Family whether in Heaven and Earth is named so Col. 1.10 That part of the Family which is in Heaven triumpheth with God there that which is in Earth is yet Warring against sin satan and the World Thirdly This part which is the Military comes in the 2d place to be called by the name of the universal Church because being scattered dispersed throughout the whole World it comprehendeth all and every one that belongeth to Christs flock which are found in several Folds known to God they are and to themselves and do indeed belong to Christs Body and his Kingdom this is often and not undeservedly called the invisible Church because so far as it is the Church of God their reality and sincerity is rather believed by Faith then seen by the eyes of the body This Church This Kingdom of God though it be yet in this World yet it is not of the World neither doth it come with observation for the Faithful have this Kingdom of God within them Luke 17.20 The World knows them not other believers know them not but God knoweth those that are his 2 Tim. 2.19 Fourthly The universal visible Church While they are in the way and in the midst of their conflicts it is possible many hypocrites may take up the profession as in the great house are many vessels some to honour some to dishonour from these ariseth an external promiscuous multitude who also are called the Catholick Church for the sake and with respect to those Holy ones among them who truly belong to Christs Mystical Body We read often the Kingdom is like to a net wherein are good and bad Fishes Matth. 13. To a Threshing floor wherein is chaff and Wheat To a Field wherein groweth good Corn and also Tares Matth. 13.24 25. Now all these wayes is the universal Church taken Fifthly There are particular Churches wherein the Ordinances and means of Grace are dispensed as the Church of Corinth Cenchrea Galatia Greek Roman None of these particular Churches contain all believers or the Elect of God that out of them or any of them there should be no Salvation Again the universal Church may remain in the World total and intire though these particular Churches are or other of them may successively be destroyed as it hath often faln out And it is a great sin so to cry up a particular Church as to exclude all the rest from saving Communion with Christ and for any one particular Church to arrogate power over the others they being but members 2. This Church is called a Body in two respects 1. In regard of the union of all the parts 2. Dependance upon one and the same head 1. With respect to union as in man all the members make but one Body quickned by the same soul so in the Mystical body of Christ all the parts make up but one body animated by the same vital principle which is the spirit of Christ and are joyned together by certain bonds and ligaments Faith and Love and all is covered with the same skin the profession of the Faith of Christ. Look what the soul is in man the form in the subject life in the body and proportion in the building that in the universal Church of God is the Union and Communion of the several and single parts with the head among themselves Take away the Soul from man the form from the subject life from the body proportion and conjunction from the parts of the building and what will man be but a Carkass and the building but ruine confusion So take away union and communion from the universal Church then Ierusalem will become a Babel and Bethel a Beâ—haven and for Life there will be death and for Salvation eternal destruction How else shall all that come out from one return again to one and all and every one have all things in one
he came So is Christ as God without Mother as Man without Father As God without beginning as God Man without ending of Life 2. Another Type of him was Iacobs Ladder The top of which reached Heaven and the bottom reached Earth Gen. 28.12 And the Angels of God were ascending and descending upon it This Ladder represented Christ the Son of Man upon whom the Angels of God ascend and descend Iohn 1.51 The bottom which reached the earth represented Christs humane nature and conversing with Men The top which reached Heaven his heavenly and divine nature and in both his mediaation with God for Men Ascende per hominem per venies ad Deum Christ reaches to Heaven in his divine original to Earth in his Manhood and him the Angels serve By his dwelling in our nature this commerce between Earth and Heaven is brought about The third Type is the Fiery cloudy pillar Exod. 13.21 And the Lord went before them in the day in a pillar of a cloud and by night in a pillar of Fire to give them light to go by day and night this figured Christs guidance and protection of his Church travelling through this World to his heavenly rest The cloud signified his humanity the fire his divinity There were two different substances the fire and the cloud yet but one pillar So there are two different natures in Christ his divinity shining as fire his humanity darkning as a cloud yet but one Person That pillar departed not from them all the while they travelled in the Wilderness so while the Churches pilgrimage lasteth Christ will conduct us and comfort and shelter us by his presence His Mediatory conduct ceaseth not The fourth Type is the Tabernacle wherein God dwelt symbolically as in Christ bodily There God sat on the mercy seat which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 so Christ Rom. 3.25 A propitiation He there dwelt between the Cherubims and did exhibit himself graciously to his people as now he doth to us by Christ. The next shall be of the Scape Goat on the day of expiation Lev. 16.10 One Goat was to be slain the other kept alive The slain Goat signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Flesh or humane nature suffering the Live Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Immortal Deity or as the Apostle expresseth it 2 Cor. 13.4 That Christ was to be crucified through weakness yet to live by the power of God or as we heard before 1 Pet. 3.18 Put to death in the Flesh and quickned by the Spirit Because these two things could not be shadowed by any one Beast which the Priest having killed could not make alive again and it was not fit that God should work mirâ—cles about Types therefore he appointed â—wo that in the slain Beast his death might be represented in the Live Beast his immortality The like mystery was represented also in the two birds for the cleansing of the Leper Lev. 14.6 7. Thirdly I prove it by Reasons taken from his office which may be considered in the general And so it is expressed by one Word Mediator or in particular according to the several functions of it expressed by the terms of King Priest and Prophet or with respect to the persons that are to be considered and concerned in Christs Mediation 1. His Office considered in the General so he is called Iesus the Mediator of the New Testament Heb. 12.24 It was agreeable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a middle person of the same essence with both parties and that his operative Mediation should presuppose his substantial Mediation that being God Man in the same person he should make an atonement between God and Man Sin hath made such a breach and distance between us and God that it raiseth our fears and causeth backwardness to draw nigh unto him and so hindreth our love and confidence in him How can we depend upon one so far above us and out of the reach of our commerce therefore a Mediator is necessary one that will pity us and is more near and dear to God then we are One in whom God doth condescend to man and by whom Man may be encouraged to ascend to God now who is so fit for this as Jesus Christ God manifested in our flesh The two natures met together in his person and so God is nearer to Man then he was before 〈◊〉 the pure Deity for he is come down to us in our flesh and hath assumed it into the unity of his person and man is nearer to God for our nature dwelleth with him so closely united that we may have more familiar thoughts of God and a confidence that he will look after us and concern himself in our affairs and shew us his grace and savour for surely he will not hide himself from his own flesh Isa. 58.7 This wonderfully reconcileth the heart of Man to God and maketh our thoughts of him more comfortable and doth encourage us to free access to God 2. Come we now to the particular offices by which he performeth the work of a Mediator and they all shew the necessity of both natures these offices and functions are those of Prophet Priest and King 1. Our Mediator hath a Prophetical office belonging to his Administration that he may be made Wisdom to us and therefore he must be both God and Man God that he may not onely teach us outwardly as an ordinary Messenger or Minister but inwardly putting his Law into our minds and writing it upon our hearts Heb. 8.10 and 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the spirit of the living God not in Tables of stone but in the fleshly Tables of the heart Men may be the instruments but Christ is the Author of this Grace and therefore he must be God To convince mens understandings of their duty and to incline their hearts to perform it requireth no less then a divine power If such an infinite vertue be necessary to cure the blindness of the body how much more to cure the natural blindness and darkness of the mind And man he must also be for the great Prophet of the Church was to be raised up among his brethren like unto Moses Deut. 18.15 Till such an one came into the World they were to hear Moses but then they were to hearken to him he that was to come was to be a Lawgiver as Moses was but of a far more absolute and perfect Law a Lawgiver that must match and overmatch Moses every way He was to be a man as Moses was in respect of our infirmities such an one as Moses was whom the Lord had known face to face but of a far more divine nature and approved to the World by Miracles Signs and Wonders as Moses was Again 't was prophesied of him that as the great Prophet of the World he should be anointed that he might
unbelief was overruled by Gods Providence for the honour of Christ. His inâ—redulity was an occasion to manifest the certainty of Christs Resurrection If credulous Men or those hasty of belief had only seen Christ their report had been liable to suspicion Solomon maketh it one of his Proverbs the simple believeth every word Here is one that had sturdy and pertinacious doubts yet brought at last to yield However this is an instance of the proneness of our hearts to unbelief especially if we have not the objects of Faith under the view of the senses and how apt we are to give Laws to Heaven and require our terms of God 3. Christs condescension in two things 1. In appearing again verse 26. on the first day of the next week to shew how ready he is to honour and bless his own day and to give satisfaction to poor doubting souls by coming again to them and it was well Thomas was there at this time 2. In giving Thomas the satisfaction of sense verse 27. reach hither thy finger and behold my hands and reach hither thy hand and thrust it into my side With what mildness doth our Lord treat him though under such a distemper unbelief is so hateful to Christ that he is very careful to have it removed and in condescension grants what was his fault to seek 4. The next thing is Thomas his Faith verse 28. And he answered and said my Lord and my God He presumeth not to touch Christ but contents himself onely to see him and having seen him makes a good confession 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Observe The two Titles given to Christ God and Lord He is God the Fountain of all our happiness and Lord as he hath a dominion over us to guide and dispose of us at his own pleasure 2. Observe The appropriation or personal application to himself My God and my Lord. Hence we may observe 1. That God leaveth some to themselves for a while that themselves and others may be more confirmed afterwards Thomas his Faith was as it were dead and buried in his heart and now upon the sight of Christ quickned and revived we must not judge of men by a fit of Temptation but stay till they come to themselves again Who would have thought that out of an obstinate incredulity so great a Faith should spring up suddainly 2. We may observe Thomas that is with much ado awaken'd makes a fairer confession then all the rest They call him their Lord but he his Lord and God 3. We may observe again that true believing with the heart is joyned with confession of the mouth Psal. 116.10 I believed therefore have I spoken 4. Hence you may take notice of the reality of the two natures in the unity of Christs person for he is both Deus Dominus But how cometh he to acknowledge Christs Godhead he did not feel the Divinity of Christ in hands or side or feet Videbat tangebatque hominem confitebatur Deum quem non videbat neque tangebat saith Austin Herein his Faith was beyond sense he felt the manhood and acknowledgeth the Deity 5. Hence we may observe that those that are rightly conversant about Christ and the mysteries of his Death and Resurrection should take Christ for their Lord and their God Thomas saith my Lord and my God and his confession should be the common confession of all the Faithful I shall quit the three first and insist only on the two last I therefore begin with the fourth observation 4th Hence you see the reality of the two Natures in the unity of Christs person The name of God is joyned with the Title of Lord therefore the name of God belongeth to him no less then the title of Lord Thomas when he saith my Lord he seemeth not to have satisfyed himself till he had added this other name and title my God now this importeth the reality of his Divine Nature for these three reasons 1. Those things which are proper to God cannot ought not to be transferred to a meer Creature but this title of my God is a Covenant title and so often used in Scripture and therefore Christ was God 2. To whom truly and properly the Names and Titles of things do belong to him that which is signified by those Names and Titles doth belong also For otherwise this would destroy all certainty of speech you cannot speak or write unless words signifie what in vulgar use they are applyed unto there could be no reasoning a signo ad rem significatum from the sign to the thing signified If I should call a brute a Man or a creature God how can we understand what is spoken or written the argument is the more cogent because a name is an implicite contracted definition as a definition is a name explained and dilated As when I say a man is a reasonable creature so a God is one that hath power over all blessed for ever 3. The greater any person is the more danger there is of giving him titles that do not belong to him for that is to place him in an honour to which he hath greater pretensions then others but no right especially doth this hold good in Religion it is true in Civils To give one next the King the Title of King would awaken the jealousie of Princes and breed much inconvenience but especially doth this hold good in Religion where God is so jealous of giving his glory to another Isa. 42.80 Therefore the greater the dignity of Christ was above all other creatures the more caution was necessary that the name of God might not be ascribed to him if he were only mere Man and it did not properly agree to him for the more dangerous the error the more cautiously should we abstain from it 4. Consider the person by whom this title was given by a Godly Man No godly man would call an Idol or a Magistrate or a Teacher or a King or an Angel or any created thing above an Angel His Lord and his God But this was done by Thomas one bred up in the Religion taught by Moses and the Prophets and the chief point of that Religion was that God is but one Deut. 6.4 Hear O Israel the Lord our God is one Lord. This was one of the sentences written on the fringes of their garments and 't is quoted by Christ whose disciple Thomas also was Mark 12.29 And explained by a learned Scribe which came to him Mark 12.32 Well master thou hast said the truth for there is but one God and there is none other but him Now Thomas knowing this and the first Commandment Thou shalt have no other Gods before me If he were not perswaded of it would he say to Christ My Lord and my God 5. The Person to whom he spake it He said to him Not to the Father but to Jesus of Nazareth My Lord and my God Surely as the Saints would not derogate from God so Christ would not
the World till he was advanced at the right hand of God and then this effect declared it The spirit was given before but more sparingly because it was given upon trust and with respect to the satisfaction that was afterwards to be made and accepted And then it was witnessed to the World by a more copious and plentiful effusion of the spirit Therefore 't is said Acts 2.33 Therefore Iesus being by the right hand of God exalted and having received of the Father the promise of the Holy Ghost he hath shed forth this which ye now see and hear The merit and value of the sacrifice is thus visibly attested therefore this is one of the witnesses Acts 5.30 31 32. The God of our Fathers raised up Iesus whom ye slew and hanged on a Tree him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and remission of sins And we are his witnesses of these things and so is also the Holy Ghost whom God hath given to them that obey him And what was the evidence given to the Church in general is the evidence given also to every particular believer 4thly Some have obtained the effects and fruits of Christs death this peace begun here hath been perfected in heaven The Text saith he hath Reconciled all things to himself whether they be things in Heaven or things in Earth Here many are pardoned and accepted with God and have the comfort of it in their own Souls Others are gone home to God and have the full of this peace All were by nature children of wrath under the curse as well as others Now if some in all generations have injoyed the love favour and friendship of God in this World and upon their departure out of it have entered into glory upon this account it is evident that Christ is accepted to the ends for which God sent him thus Abraham the Father of the faithful and all the blessed souls who are gathered into his bosom and are alive with God in Heaven Certain it is they were all sinners by nature for there is no difference between any of the children of men and yet God admits them into his peace Was it a personal priviledge peculiar to them only No the Apostle tells us Rom. 4.23 It was not written for his sake alone and Paul obtained mercy for them that should hereafter believe on Christ for life everlasting 1 Tim. 1.16 Therefore all penitent believers may be assured that this sacrifice is sufficient and will avail for their acceptance with God We take it for a good token of a healing Water when we see the Crutches of Criples that had been cured all the blessed Saints in Heaven are witness to a sincere soul they all obtained this blessed condition through the blood of his Cross Reconciling them to God There is none in glory but had his pardon sealed through the blood of Christ. 4. How and upon what terms is it applyed to us for we have considered hitherto onely how Christ hath made peace or made the atonement Yet if we receive not the atonement we may perish for ever for all that besides the work done on the Cross by Christ alone there is a work to be done in our hearts the work of making peace is sufficiently done by Christ there needeth nothing to be added to it no other ransom nor sacrifice nor propitiation Christ hath so fully satisfyed divine Justice that he hath obtained the new Covenant but we are not actually admitted 〈◊〉 this peace till we have personally accepted the Covenant Now here it sticketh God hath been in Christ Reconciling the World unto himself there was the foundation layed but therefore we pray you to be Reconciled 2 Cor. 5.20 There is our Title Claim actual Right security But how do we receive this atonement or how are we interessed in it the conditions and terms are gracious such as the nature of the business calleth for as to our entrance into this peace no more is required but Faith and Repentance The Gospel is offered to all but the penitent Believer as being onely capable is possessed of it 1. Faith is required that we Believe what the Son of God hath done and purchased for us Rom. 5.1 Being justified by Faith we have peace with God through our Lord Iesus Christ. If we sincerely embrace the Gospel we are Reconciled to God and accepted with him The Faith that justifieth is partly an assent to the Truth of the Christian Religion especially the fundamental Truth that Jesus is the Son of God and Saviour of the World And partly an acceptance of Christ as God offers him a serious thankful broken hearted acceptance of Christ as your Lord and Saviour serious because of the weight of the business broken hearted because of the condition of the person accepting a self-condemning sinner or one that hath an awakening sense of his sin and misery Thankful because Reconciliation with God and fruition of them in Glory is so great a benefit and you take him as Lord for every knee must bow to Christ he is a Saviour by merit and efficacy By his meritorious Righteousness you obtain all benefits by the efficacy of his spirit you perform all duties the last thing is trust and dependance Eph. 1.13 Trust is such an expectation of the benefits offered by Christ that forsaking all other things you entirely give up your selves to the conduct of his Word and Spirit 2. The next thing is Repentance which is a turning from sin to God we turn from sin by hatred and we turn to God by Love We turn from sin by hatred hatred of sin is the ground of all mortification there is a twofold hatred of abomination and of enmity We turn to God by Love which is the great principle to incline us to God and is the bottom of vivification or living to God Now all this is necessary to actual peace for our refreshing begins in conversion Acts 3.19 there is no peace allowed to the wicked we must take Christs yoke or we shall find no rest for our souls Matth. 11.29 we are not reconciled to God till our enmity be broken and overcome then of enemies we become Friends of Strangers intimates then we are reconciled This then is required of you onely let me add this caution what is at first Vows and Purposes must be afterwards Deeds and Practises and having ingaged your selves to God to live to him to keep your selves from sin and to follow after Holiness This must be your business all the dayes of your lives For so you continue your peace and interest in God Gal. 6.16 And as many as walk according to this rule peace be on them and mercy and on the Israel of God VSE 1. To Exhort you to enter into this peace that you may be partakers of the fruit of Christs Blood and the virtue of his cross may be effectual in you 1. Let me reason a