named Messiah i. e. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ or anointed or written in Abstracto Annointed in regard of both natures as to the Office of Reconciliation and Redemption But anointed in the humane nature only as to the gifts of the Holy Ghost â—â—llated upon it and infused inâ—â— it This Name * Breve verbâ—â— sed efficacissimum fatendâ—â—um sâ— esse Messiam quid aliud innuit quam sâ— esset â—um qâ—â— vere a Dâ—o â—nctâ—s sit in Regem sacerdotem adeo ut ad se confugiâ—ntes ne dum possit defenderâ— ut Rex sed etiam Deo reconciliare ut verus Sacerdos Ferus in Joh. â— 26. Messiah carries Royalty and high Dignity in it because its the same with Christ annointed and because the Prophet Daniel plainly sets down the Name and Dignity of Christ conjoyned in the place forecited Dan. 9. 25. Messiah the Prince Thus the Prophet Isaiah f Isai 9. 6. calls him the Prince of Peace g Isa 32. 1. a King that shall reign in righteousness The Psalmist calls him a King h Ps 2. 6. yet have I set my King upon my Holy Hill of Zion Christ hath absolute rule and government All Subjection must be to him all Scepters all Government must yield homage unto Christ and be subordinate and subservivent unto him * Bishop Reynolds on Psal 110. v. 1. p. 12. Edit 1. A Learned and Reverend Divine thus Expounds Phil. 2. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. At the name of Jesus every Knee shall bow of things in Heaven and things in earth and things under the earth i. e. unto that Holy thing unto the Power and Scepter of that Divine Person which is unto us so comfortably manifested in a Name of Salvation every Knee should bow A sixth Name is A Branch This name 6 Name a Branch Isai 4. 2. Isai 11. 1. Jer. 33. 15. is twice mention'd Zec. 13. 8 9. and c. 6. 12. In the former God promiseth behold I will bring forth my Servant the Branch And in the latter as if the Prophecy was already accomplished God points him out Behold the Man whose Name is the Branch and he shall grow up out of his place and he shall build the Temple of the Lord. Christ is often in Scripture call'd a Branch thereby * Est Germen propriâ— quod è terrâ oritur Quo Christi manifestatio in carne ortus â— Virgine Mariae haâ—d obscurâ— innuitur Drus Sic dâ—signatâ— Christi Nativitas terrena quod instar surculi ê terra proditurus esset e trunco velut succiso omni ramorum viroris et florum gloriâ destitutâ— Spanhâ—m dub Evangel as is observ'd the Humane Nature of Christ is shadowed forth And we read Math. 2 23. He shall be called a Nazarene Where to find the word Nazarene in so many Syllables in the Old Testament is not probable No particular Prophet is cited by the Evangelist But we frequently find the Word Netzera Branch And that Christ is called a Nazarene is an allusion to those Prophesies which call Christ a Branch I am not * Huc râ—spicientes aliqui duâ— conantur hoc Testimonium ad câ—â—tum referre locum fuâ—ptum putaâ—t ex Is 11. 1. Et egrediâ—tur virga de radice Jesse et flos de radice ejus ascendet Porro quod Netzer soli 70 transtâ—lerunt Radicem atque Sym. et Theod. verterunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. stirpem sive truncuâ—â— In hanc ferme sententiam Hieronymus annotavit locum Erasmus in Matt. 2. 23. alone in my judgment Now this Branch is both beautiful and glorious Isa 42. It s a growing and a Temple building Branch Ze. 6. 12. It 's there said he shall grow out of his place i. e. He shall sprout forth of Bethlehem where he was born out of the Stem and Root of David to whom he was promised and he shall build the Temple of the Lord i. e. by the Preaching of the Gospel he shall build up the Church made of all true Believers Christ shall fasten them as Stones in a Building to himself the chief Corner-Stone A seventh Name is Jesus and why he 7. Name Jesus Scite annotat Cassianus liberare a peccatâ—s â—opulum suum non posse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convenire nisi eâ— qui uaturâ sit Deus Beza was so call'd is exprest Mat. 1. 21. And she shall bring forth a Son and thou shalt call his Name JESVS for he shall save his People from their Sins Joshua was only a Temporal Saviour but Jesus is an Eternal Saviour Joshua a Type Jesus the Truth Joshua brought the Israelites into a Temporal Canaan Jesus Christ brings all the Israel of God whether Jews or Gentiles into an Eternal Canaan a Heavenly Jerusalem a Mansion not made with hands eternal in the Heavens Now when we speak of Christ according to his Name Jesus What can be more said for this is a Name above every Name It is i 1 Thes 1. 10. Jesus which delivereth us from the wrath to come The only Name whereby k Act. 4. 12. we must be saved l Eph. 1. 7. We have Redemption through his Blood the forgiveness of Sins m Eph. 2. 14. He is our Peace n Mat. 20. 28. A Ransome o 2 Cor. 5. 19. our Reconciler the p 1 Tim. 2. 5. only Mediator our Intercessor q Heb. 7. 25. for he ever liveth to make Intercession for his Saints He is likewise an * Vel Patronum aut etiam Mediatorem intercessorem omnia enim haec significat vox Graeca 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vatabl 1. Joh. 2. 1. Luke 22. 44. Fuit sudâ—r ejus instar sanguinis concreti descendens saper ternâ—in L de Dieu 1 Joh. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quicunque adeo alteri in causa officij gratia Prâ—ces Ecclesiae Christus more Advocati Deo commendat Grot. Advocate to Plead our Cause in Person and as Mediator and Advocate both he Pleads for all his Children in such Language This is the Man for whom I came to be incarnate for whom I sweated drops of Blood clodded blood and congeald 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for whose Sins I died and rose again for his Justification Righteous-Father since thy Justice must be satisfied impute all this persons Sins upon my Score and impute Righteousness unto him And this Office of an Advocate is of singular Benefit and Consolation unto all the Children of God amidst their Fears Perplexities Doubts Mournings and Weepings over their manifold Infirmities that they have an Advocate to Plead their Cause as Lawyers do by Vertue of their Calling and Interpose in their behalfs Our Prayers come as from us but raw and cold very indigested and imperfect but our Advocate mends and perfects them and Pleads for them as if they were absolutely exact and perfect for he interposeth his own merits and pleads satisfaction of
be happy hereafter we must here be Holy No Holiness no Happiness SECT II. Containing the Fruits of Justification which are a Ground of the Believers Comfort HAving proved the first Ground of the Comfort of Believers because they are Precious in the 〈◊〉 of Christ I come now and with this Section I shall conclude To lay down a second Ground of Believers Comforts drawn from the Fruits of Justification And they are set down Rom. 5. 1 2 3 4. Therefore being Justified by Faith we have Peace with God through our Lord Jesus Christ by whom also we have access by Faith unto this Grace wherein we stand and rejoice in hope of the Glory of God And not only so but we Glory in Tribulation also knowing that Tribulation worketh Patience and Patience Experience and Experience Hope There are sixspecial Fruits of Justification by Faith mentioned as so many Daughters of that Mother or as so many Precious Fruits growing on that Tree And they are Peace Access Joy Hope Patience and Experience These I shall inlarge particularly and so finish the Treatise 1. By being Justified by Faith we have 1 Peace with God Peace with God We have sweet tranquility and security upon our Spirits What though Men Condemn and the World Persecute us What though troubles come as violently as Waves in a Storm dashing upon us with more renewed fury Yet Peace with God and security of Conscience will quiet our Spirits and comfort us amidst discontents and fortifie us against Euroclydons and most Tempestuous Storms When God Justifieth who can Condemn When God speaks Peace who can speak Trouble It 's a grand incouragement notwithstanding Troubles come thick and three-fold that in Christ we have Peace He is our Peace and Peace-maker and Reconciler However the World Storm yet Christ becalms the most Blasting Winds These things saith he I have spoken unto you that in me ye might have Peace But in the John 15. 33. World ye shall have Tribulation be of good chear I have overcome the World We should indeavour after the things that make for Peace and as the Apostle Commandeth If it be possible as much as in you Rom. 12. 18. lies live peacable with all Men. But some are of such implacable Spirits as will never be at Peace and of the same malitious temper with David's Enemies who when he was for Peace they make themselves Psal 120. 7. ready for Battel Yet here 's a ground of of singular Comfort that we have Peace with God and this will make amends for all For saith the Apostle What shall we then say to these things if God be for Rom. 8. 32. us who can be against us Wherefore let 's labour to get and keep Peace with God and a good Conscience Peace within will support and quiet us against all Troubles without as Aarons Rod swallowed up the Rods of the Aegyptians 2. Another Fruit of Justification by 2 Accesâ— unto God Faith is Access unto God Sin sets Bars against us and hinders our Access unto the Throne of Grace But Christ breaks the Rom. 5. 2. Barrs and gives us Admission We are led by the hand of Christ unto the Father The Original Word imports as much Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Manuduction or leading of us by Christ unto the Father is a great Priviledg Hereby we are admitted into the presence of the great King None might presume to come into the Court of Ahasuerus unless the King held out to him the golden Scepter Behold Christ hath purchased this Priviledg of the King of Kings to hold forth his golden Scepter and admit Believers into his presence Hence a Beleiver enjoys a sacred Communion with the Father Son and Holy Ghost and hath freedom to make his request known in Prayer and Supplication What then remains but that we should make use of our Priviledg and reduce the Apostle's Precepts in continual Practice Heb. 4. 16. Let us therefore come boldly unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need A third Fruit of Justification by Faith is 3. Joy Joy and this is Joy in the Lord or a spiritual Joy in believing The sence of God's Love The apprehension of his reconciled Countenance The Believers Interest cleared up that he hath a new Name a white Stone and the hidden Mannah rejoyceth his Heart more than the Fruition of all the Honours Pleasures and Profits which the Universe can afford When God speaks to the Soul and saith Thy sins are pardoned this is the most joyful and welcome day that ever a Believer saw The good Hearers received the word with Joy and brought forth Fruit with Patience Amidst great straits and exigencies the Church discovers an heroical Resolution Yet will I rejoice in the Lord I Hab. 3. 1â— will Joy in the God of my Salvation Amidst multiplicity of rolling troublesome Thoughts the Psalmist takes ground of encouragement Psal 94. 19. In the multitude of my Thoughts within me thy Comforts delight my Soul A Believer's Joy acts extraordinarily that which extinguisheth the Joy of a Carnal Man is Feweâ— to enkindle the Joy of a Godly Man â—or saith the Apostle And not only so but we Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 2. glory in Tribulation also A Believer accounts it all Joy when he falls into divers Temptations He kisseth the Rod that beats him and with a Martyr bids welcome to the Cross of Christ and with the Apostles rejoice that they were counted worthy to suffer shame for the Name of Christ Acts 5. 41. O! what Joy doth Faith bring to Believers in all their Sufferings so that scoffs and reproaches they account their Honour whips and tort ures scars of Marâ—yrdoms Though a Believer be tost up and down with boistrous Waves and Tempests he can see Christ by the Eye of Faith Though his Body be tormented upon the Rack yet he can see Christ his Comforter Though his Name be trampled on upon Earth yet he rejoiceth that his Name is written in Heaven A fourth Fruit of Justification by Faith 4. Hope is Hope and this is the Anchor of the Soul Were it not for Hope the Heart would break in the days of Jacob's Troubles But days of Jacob's Troubles are days of Jacob's Hope When Ezra and the People were full of grief and perplexities because the Holy Seed had mingled themselves with Heathens and were unequally yoaked with strange Wives but notwithstanding Hope was left quasi tabula post naufragium Ezra 10. 2. Yet now there 's Hope in Israel concerning this thing Rom 8. 24. By Hope saith the Apostle we are saved When Spoilers come a Believer is a Man of Hope Whatever they take from him yet they cannot take away his Hope Amidst Clouds of Darkness his Hope is That the Sun of Righteousness will arise with healings under his Wings He hopes against his Reason
to all Cheating Tricks whatsoever However as Beza notes Though they be Subtile Vt cunque sunt vafri Eos tamen Dâ—minus capiet cum eorum artes reipsa declarabit illud ipsum esse quo sese in volve rint Beza in Loc. and Crafty yet God will catch them and discover them to be what they are Now from this instance of the Wisdom of God we may give an abundant proof of his All-Sufficiency For when we are Intangled and be wildred with worldly Cares and Fears and know not how to get out when we are involv'd in Mazes Perplexities and Labyrinths and know not how to extricate our selves and we are at our Wits end then Wisdom from heaven makes a Way for our Evasion sets us at Liberty When Isaac was bound on the Altar and Abraham Stretcht forth his Hand to give the Deaths Stroke all the Wisdom of the wisest Men on Earth would have been Non-plust not knowing how to contrive a Deliverance But the Wisdom of God exerteth it self and interposeth in that needful instant between the lifting up the Hand and the Striking of the Blow and a Voice speaks from Heaven Lay not thine Hand upon Gen. 22. 12. the Lad. However Isaac was unexpectedly delivered yet Abraham would gladly Offerâ— a Sacrifice and he knew not where upon such a sudden to make Provision Behold further How the Wisdom of God contrives and provides a Ram for a Burnt Offering What then vers 13. must we do in all our doubts and difficulties but make our Addresses and Supplications unto God God is a God Jam. 1. 5. of Wisdom of Him we must ask Wisdom Christ is the great Counsellor The Wisdom of God He hath the Spirit Isa 9. 6. of Wisdom and Understanding When 1 Cor. 1. 24. Isa 11. 2. Troubles befall us we wander up and down like Noahs Dove finding no rest for the Sole of her Foot till Noah took her into the Ark. We in our Afflictions use to go from Creature to Creature and Consult with Flesh and Blood like Squirrils we leap from Bough to Bough or like curious Palates Tast of all Waters and try all manner of Projects hence it comes to pass that we miscarry by many sad Disapointments and Frustrations How dreadful a Woe is threatned against them who take not Counsel of God Isa 30. 1. Woe to the Rebellious Children saith the Lord that take Counsel but not of Me and that cover with a covering but not of my Spirit that they may add Sin to Sin There 's a grand Curse also threatned in Ezekiel That the Law shall Perish from the Priest Ezek. 7. 26. and Counsel from the Ancients Here then consists our great Duty amidst Troubles and Sufferings to learn to deny our own Wisdome our own Reason and Counsel and whatsoever is selfish in us neither any more to sacrifice to our own Net and Drag but to rely depend and wholly lean and stay our selves upon the Wisdom of God Solomon fully Prov. 3. 5. 6 7 8. prescribes our Duty in several choice and excellent Lessons Trust in the Lord with all thine Heart and lean not unto thine own Understanding In all thy ways acknowledge Him and He shall direct thy Paths | Ne in tua teipsum sapientia contemplari velis Eam elige disciplinam in quam cum inspicias non taâ— teipsum quam Deum ipsum intuearis Be not Wise in thine own Eyes Fear the Lord and depart from Evil. It shall be Health to thy Navel and Marrow to thy Bones I proceed to another Instance drawn from the Power of God The Power and Omnipotency of God abundantly prove His All-Sufficiency This Attribute of Power Omnipotency is the Strong-hold of all Gods Children This is their 2. Attribute viz. The Power of God Shield Buckler Deliverer what not It 's all in all And the Power and Omnipotency of God is a Terror to the Wicked to crush them to peices and to destroy them utterly God is the Universal Omnipotent Soveraign Lord and Commander over the whole World Bildad speaks a great Deal in so short Job 25. 2. a Chapter Dominion and Fear are with him c. God hath all Power in his Hand and can put it forth more or less when and where he pleaseth All the Granaries Treasures Magazines and Fortifications All the Cattle on a Thousand Mountains are at the sole command disposing of the Soveraign Lord and Governour of Heaven and Earth God gives one Creature a Commission to help another God knows such an one to be in sore distress and he saith go Creature Relieve Refresh and Comfort such a One he is my Servant Another is in great danger of being Rob'd Murthered or Drowned as he is a Travelling God sends his Angel to preserve him | Ingens Bonitas Dei cura paterna erga Ecclesiam describitur quod tales nobis Presides adjungit Molles Angeli sunt Domestici Dei caeli cives Bern. And how much we ought to give God thanks for the Ministry of Angels how few of us are sensible Likewise the Hearts of all Men are at Gods Command even the Hearts of the greatest Kings are at Gods Command Prov. 21. 1. As the Rivers of Water he turneth them whithersoever he will The Hearts of inveterate and implacable Enemies are new Molded and Wrought on effectually by the Power of God Amongst others that 's a pregnant instance in Esau in whose Heart lodged an old grudg of Twenty Years standing against his Brother Jacob. And it seems very probable that when he came to meet Jacob with Four Hundred Men that he had in his Heart Rancor and Malice and his Intentions were as Mischiveous as Jacob feared to destroy The Mother and Gen. 32. 11. the Children Yet God who hath the Hearts of the worst of Enemies in his Hand affected the Heart of Esau and melted it into Tears we Read Gen. 33. 4. And Esau ran to meet Him and embrac'd Him and fell on his Neck and kissed Him and they Wept Hence that Proverb of Solomon is an Experimental Truth that When a Mans ways please Prov. 16. 7. the Lord he maketh even his Enemies to be at Peace with him The best way to obtain Friendship with Men is first to make God our Friend The Duty mainly incumbent on us all is to believe Gods Omnipotency and stay and depend thereupon Thus let 's argue from what hath been done by the Almighty Gen. 1. 3 4. Power of God In the Creation God brought Light out of Darkness Order out of a Chaos of Confusion God made Exod. 14. 22. the Red-Sea to become Dry-land and passable for the Israelites but the Sea returned to his strength and overthrew the Egyptians in the midst thereof God ver 27 caused the Flinty-Rock to become a Springing-Well to quench the Thirst of the Israelites God fed them by a Numb 20. 11. Exod. 16. 13 14. Deut. 25.
redditas benedictione sc Domini quae abunde ditat Merc. The Lord gave Job twice as much as he had before Christ makes a large Promise consisting of many particulars which according to the Rule of an Induction concludes Universally Mat. 19. 29. And every one that hath forsaken Houses or Brethren or Sisters or Father or Mother or Wife or Children or Lands for my Names Sake shall receive an Hundred Fold and shall Inherit Everlasting Life The meaning is not that a Man should receive an Hundred Fathers or Mothers c. but that he should receive Christ who is infinitely | Ipse unus Christus erit tibi omnia quia in ipso uno bono bona sâ—nt omâ—â—a August Exoâ— 12. 36. more worth then all Sometimes God makes up the Losses of his Suffering Servants in kind God gave the Israelites Favour in the Eyes of the Egyptians so that at parting from them They Spoiled them And God took away the Substance of Laban and gave it unto Jacob in Recompence of his rigorous Servitude however if God doth not make up worldly Losses with the Riches of the World yet he makes them up to his Children with Spiritual Riches which are as much better as Heaven is better than Earth David lost his Wives his House even all that he had of the World at the sacking of Ziglag but he had that which was infinitely better than all that he had Lost for he had Consolations from Heaven and Supportation from God 1 Sam. 30. 6. But David incouraged himself in the Lord his God It 's a saying commonly observ'd Virtus repulsae nescia Sordidae I have Read that when Alexander was in a great Strait and was put upon an hard Service he said En periculum par animo Alexandri here 's a Danger fit for the Mind of an Alexander to Encounter withal So David in his great Straits at Ziglag discovered heroical Magnanimity he sunk not under those heavy Pressures but made use of the Right and only Support and Strength in Trouble as the Text Specifies But i. e. notwithstanding the Burning of Ziglag the carrying away his Wives and many People Captive and the Mutiny of the discontented Souldiers who threatned to Stone him David encouraged himself in the Lord his God Manasseh gain'd more good by a Prison than by a Palace and was a greater gainer for his Soul by an Iron Chain than by a Chain of Gold when the Prodigal fed on Husks he understood himself better than when he fed delicately at his Fathers Table Zeno could say after he Jam didici Philosophari Zeno. had suffered Shipwrack Now I have learned to be a Philosopher And should not a Christian say Experimentally By Sufferings Losses and Crosses I have Learned to value all things under the Sun at a lower rate than ever and Christ and his Graces and Heaven at an higher rate It was a frequent saying of Aquinas that great School-Doctor Mallem bonam conscientiam quam plenum marsupium Aquinas I had rather have a good Conscience than a full Purse But instar omnium the Apostles Determination takes place Phil. 3. 8. who counted all things but Loss and Dung in comparison of Christ The Original words are Emphatical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Loss and Garbidge Put Christ and his Riches in one Scale and the World with all its Pomp and Bravery in another Scale and these are less than the Dust of the Ballance in comparison of Christ and his Riches for these will infinitely preponderate Wherefore let us make sure of Eternal and never fading Riches It was a choice saying of Lewis of Bavoyer Emperour of Germany Hujusmodi comparandae sunt opes quae cum naufragio simul enatent i. e. Such Riches are to be got as when a Shipwrack comes they will Swim out with us And these are only the Riches of Christ CHAP. VIII Containing a Second Reason drawn from the excellency of a quiet and submissive Frame of Spirit I now Proceed to a Second Reason 2. Reason drawn from the excellency of this submissive Spirit drawn from the excellency of this submissive Frame of Spirit which yields to God and Resignes all to his Disposal Solomon tells us Prov. 12. 26. The Righteous is more excellent than his Neighbour and Prov. 17. 27. A Man of Understanding is of an excellent Spirit Now wherein doth the excellency of this Wise Man Shine but by the lustre of his Graces Grace is the Beauty of the Soul and no Ornament like those of Divine Graces to Adorn a Christian Now a Man of a Wise composed Spirit who depends on God for his Portion and stays upon his All-Sufficiency and makes it his Study to resign himself and to submit to God's Will in all Estates and Conditions whatsoever such a Man doth in a Conspicuous and Eminent manner exert and exercise six choice Graces viz Wisdom Faith Hope Patience Self-Denial and Holy Courage Every one of these is an expedient and help for the right Management of a Christian excellent Spirit amidst varieties of Hardships and Sufferings incumbent on us First For Wisdom As it is a sign of 1. Wisdom Prov. 22. 3. Mich. 6. 9. Prudence to Foresee Evil so it is a Character of a Man of Wisdom To hear the Rod and who hath appointed it He is a Wise Man that deliberately observes the handy Works of God and acknowledgeth his Wisdom Power and Soveraignty in ordering all Affairs It 's a doggish Quality to snarl at the Stone and not to take notice of the Hand that Threw it To make a strict enquiry into Second Causes to find out such and such an Evil Instrument and to quarrel wlth them by reviling words and revengeful deeds Oh! How unsutable is this to a Christian Spirit That eminent Servant of Jesus Christ Mr. Dod was a signal example of Meekness and Compassion towards his Enemies In the beginning of the late sad and lamentable Wars a Souldier who had Plundred his House and gave him reproachful and threatning Language a few days after that Souldier being Sript in the Battle at Edge-Hill Fled for his Life and came again to Mr. Dods House in a forlorn Condition ready to be Starved for want of Cloathing which when that good Man Mr. Dod heard of hâ— sent Cloaths unto him to cover his Nakedness Here 's the Wisdom of a Christian Spirit to understand the great Duty mentioned by the Apostle Not to Rom. 12. 21. be overcome of Evil but to overcome Evil with Good When the Psalmist tells of the Afflictions of God's Children Psal 107. 39. and of their Deliverance ver 40 41 42. he Concludes ver 43. Who so is Wise and will observe those things even they shall understand the Kindness of the Lord. Quid de paenarum acerbita te qnecimur unus quisque nostrum se punit Slav. lib. 3. A Wise Man under Afflictions will inquire into the Cause and reflect upon himself as the Church did
take these following First There 's an Insufficiency and Mot. 1. There 's Insufficiency in all Creatures utter Impotency in all the Creatures in the Universe If you make an Extract of the choisest and most admired Creature-Comforts they cannot give any reaâ— and solid Satisfaction They are in their best Estate Vanity and Vexatiâ— Eccles 2. 11. Isa 55. 2. Eccles 1. 8. on of Spirit and no way able to satisfy an Immortal Soul The Eye is not satisfied with Seeing nor the Ear filled with Hearing The Heart of Man is Triangular and the World is a Circle and it 's imposible for a Circle to fill a Triangle Take all the Melodious Musick to tickle the Ear and all the gaudy Pageants to please the Eye and all the admirable Fancies Contrivances and Imaginations to affect the Heart yet upon a serious deliberate Review there 's Vanity Insufficiency and Dissatisfaction in them all The desire is Insatiate crying out with the Horse-leeches Daughter Give give When Men are upon their Sick-beds and Tormented with great Pains What help can Riches afford When Men are troubled in Conscience the Guilt of Sin flies in the Sinners Face | Multo difficilius est conscientean afflictum consolari quam Mortuos texcitare Luth. in Gen. What can the Pomp and Riches of the World do to quiet and settle the Spirit A Man may as soon hoard up the Graces of Faith Love Patience and such like in his Coffer as satisfy his Soul with Gold and Silver The Soul is Immaterial and Infinite the things of the World are Material and Finite and between Material and Immaterial Finite and Infinite there holds no Rule of Proportion Secondly Confider whatsoever is Mot. 2. All that 's Good is derivative from God Good Amiable and Desirable in any of the best Creatures it is derivative and borrowed from the Creator Creatures are when compared to God not so much as the Dust to the Ballance nor so much as a Ray to the Sun or a Drop to the Ocean God is not only Eminently Good and All-Sufficient but Exclusively for he admits no Competitors nor Corrivals with him God is a Fountain opened Zach. 13. 1. Jer. 2. 13. and a Fountain of Living Waters An inexhausted Fountain which never fails nor can be drawn dry Creatures are oftimes Pits without Water and what Water they have at any time it 's borrowed elsewhere But the Spring never fails The Fountain of Grace and Mercy is a Well of living Water Springing up unto Eternal Life Thirdly God is infinitely Excellent Mot. 3. God is infinitely Excellent absolutely perfect and what he doth is Compleat and every way Perfect Eccles 3. 14. I know that whatsoever God doth it shall be for Ever nothing can be put to it nor any thing taken from it and God doth it that Men should fear before him It 's ordinary amongst Creatures for one Artificer to mend the Work of another because one Man hath more Dexterity and Sagacity in managing his Trade than another Every one hath not Arrived to the Skill of Bezaliel and Aholiab who were filled with Wisdom from God Nothing more common than for one to find fault with anothers Work And many Eyes may See Plus vident oculi quam oculus more than one It 's not unusual for the self-same Man to mend his own Work for One day may learn of another But all Posterior dies est prioris discipuâ—uâ— God's Ways are absolutely Perfect And God alone is able to perswade the Heart to Acquiesce and rest satisfied in him alone Whereas no Creature-comfort can quiet the Heart and remove all discontents The want of a bended Knee more vexed and displeased Haman than all his Court-Favours and Promotions pleased him | Omnia haec non habent pretium valorem dignitatem apud me Lud. de Dieu Esth 5. 13. Yet all this availeth me nothing so long as I see Mordecai the Jew sitting at the King's Gate Fourthly God is an Universal Good Mot. 4. God is an Universal Good at all times in all Cases Places and in all Conditions Creatures at the best are but particular Goods and serve for use only in some particular Cases and in others are not useful nor helpful at all For Instance Fire and Cloaths warm the Body but cannot satisfy Hunger nor quench the Thirst Friends may be willing to help but are absent and cannot convey help or if they be present they may not be able They cannot help a Man to Health in Sickness nor to Riches in Poverty nor to Peace in a time of War But God is every where by the Ubiquity of his Presence and alwayes able to help All Creatures are at God's Command All Cattle on a Thousand Mountains are at God's Disposal In all Conditions Wants and Distresses Supplies Helps and Relief come from God It hath pleased the Father that in Christ should all Fulness dwell Col. 1. 19. There 's Fulness of Wisdom to Counsel of Power to Defend of Mercy to Pardon of Righteousness to Justify of Habet omnia qui habet possidentem omnia August Holiness to Sanctify of Grace here and of Glory hereafter Now He hath all who hath Interest in him who Possesseth all Fifthly God is an Eternal Good His Mot. 5. God is an Eternal Good Jer. 31. 3. Ps 130. â— 2 Sam. 23. 5. Inter peritura vivimus Sen. Love is Everlasting his Mercy Endureth for Ever his Covenant Everlasting No Creature in the Universe is of any long Continuance Time is short and Riches are but for a short time Health Peace Friendship Relations dearest and nearest are Transient and of short Continuance It 's to be Observed when Solomon Breve est quod delectat aeternum quod cruciat Bellar de Contemptu munâ—i reckons a time for several Purposes and Conditions Eccles 3. 1 2 3. c. He Mentions no time to Live Orimur morimur From our Cradle to our Gravâ— there 's one continued progressive Motion There 's something cutting at the Root and hastening us each Moment to our Grave Where then shall we Rest and confidently Secure our â—elves We must Ascend from Earth to Heaven from Transient and Fading Creatures to an Eternal and Unchangeable God No rest for Noah's Dove till She was took into the Ark no rest nor acquiescence for a Christian but In omnibus quae percurro non invenio tutum locum animae meae nisi in te quo colligantur sparsa mea nec a te quicquam recedat ex me Aug. confes l. 10. in God Whereever I go saith Augustin I find no Safety but in Thee Let 's then have continual Recourse unto God In his Presence there is fulness of Joy and at his Right Hand there are Pleasures for Evermore Withal Holy Greediness and unwearied Pains let us pursue the Wayes of Wisdom There 's a great Incouragement Prov. 8. 18. Riches and Honours are with me yea durable Riches
and Righteousness Other Riches which the World injoyes if God be not there amongst them what are they else but Poverty | Omnis mihi copia quae Deus meus non est egestas est Aug. Confes l. 13. Col. 3. 2. A Painter said Pingo Aeternitati I am sure a Christian ought to have Eternity in his frequent and deliberate Thoughts and to Labour to get his Heart weaned from things Transient and fixt upon things Permanent to Set his Affections on things above and not on things below Sixthly and Lastly Consider If we believe Mot. 6. We shall Speed the worse if we do not depend upon God's All Sufficiency not God's All Sufficiency nor depend upon his Power and Goodness and Wisdom for Provision Supplies and Assistances but betake our selves to any Creature we shall speed the worse To our Peril be it For to leave God's Way and to follow a devised Way of our own to leave a Fountain and to repair to a Cystern is the High-Way that leadeth to our own Ruin and utter Destruction Who ever Prospered by any indirect irregular Way For any to make haste out of a Trouble and through Impatience betake themselves to wrong Remedies as by lying dissembling and rendring Evil for Evil this is a Remedy worse than the Disease this is to throw away the Plaister before the Soâ—e be Healed and a ready means to cause the Wound to Bleed afresh and renew the Pain For Instance Abraham and Isaac both Sinned greatly in Denying their Wives and thereby they exposed themselves to great Temptations Jacob compassed a Blessing by indirect means though now he obtained the Blessing yet he met with variety of Afflictions he was an Exile Twenty Years for fear of his Brother Esau he endured a rigorous Servitude under his Uncle Laban and many Domestick Crosses he met with amongst his own Children Some in their Straights betake themselves to a broken Refuge of Lyes But observe the Judgment Isa 28. 17. The Hail shall sweep away the Refuge of Lyes and the Waters shall overflow the hiding Place Others in Extremity betake themselves to Carnal Compliance with Men they even commit Idolatry with them like the Antient Persians who Worshipped the Rising Sun The Charge of the Apostle is 1 Cor. 7. 23. Mentes veâ—tras libeâ—â—maâ— habete neque eas unquam aut beris vestris aut ullis hominibus subijcite sed soli Christo a quo empti estis câ—r quum servipis ne existimate vos hominun sed scitote vos solius Christi esse servos Luâ— de Dieâ— Ye are bought with a Price be not ye the Servants of Men. And the Apostle Professeth his Integrity and Resolution against Men pleasing Gal. 1. 10. Do I seek to Please Men For if I pleased Men I should not be the Servant of Christ And such as trust in Men are under a dreadful Curse Jer. 17. 5. Thus saith the Lord Cursed be the Man that trusteth in Man and maketh Flesh his Arm and whose Heart departeth from the Living God What said Saul to the Benjamites Will the Son of Jesse give you Fields and Vineyards and make you Captains of Thousands So say I Will any thing under the Sun give you any real lasting Comfort Will any Earthly thing help you in a Day of God's Wrath then especially when a Guilty Conscience flies in thy Face Will thy Riches and Greatness carry thee beyond this Life and lead thee to Eternity Upon Experience we shall find that we are disappointed and crost most when we expect most How was David crost in his Beautiful Son Absolom And how was he crost in his Darling Adonijah whom he never once reproved When Judas had most need of a Word of Counsel and Comfort then he was Answered by the High Priests after a slight and careless manner Ad modum Caini loquuntur vera progenies Caini Grot. Mat. 27. 4. And they said What is that to us See thou to that Absolom had never so much need of his Mule as when his Head was caught under the Thickets of an Oak but then his Mule went from under him and left him Hanging between Heaven and Earth a ready Mark for the next Enemy that came to thrust him through as Joab did Mephibosheth had never more need of Ziba's Service than at that time when David fled from Absolom and Mephibosheth that true Hearted Loyal Subject had a willing mind to wait on the King but could not for want of Legs yet then Ziba raised a notorious Lye against Mephibosheth and accused him falsly who was a faithfuller Subject than his Accuser Let all these Considerations ingage us to trust God and distrust Creatures and to this purpose I shall remove some Impediments or Obstacles which hinder our trusting and depending on God CHAP. XIIII Wherein are Two grand Impediments discovered viz. Covetousness and Hypocrisy which hinder us from Believing and Depending on God's All-Sufficiency FOr Discovering of those Impediments which hinder us from trusting in God and Believing his All-Sufficiency and staying thereon there are several Sins which might be named Impatience Murmuring Unbelief c. But these having been mentioned before I shall mention Two grand Impediments or Obstacles viz. Covetousness and Hypocrisy That I name Covetousness none will wonder but that I name Hypocrisy may be more Scrupled The Reason is because a deceitful false Heart is ready to trust any thing or person sooner than God First Then Covetousness is a great 1. Impediment is Covetousness hinderance of trusting in God This Sin of Covetousness as far as I observe is no where in Scripture charged upon any of the Saints though many other Sins are charged on them yet I find not this Sin in particular charged on them though none can say his Heart is clear more or less from this Sin Judas betrayed Christ for Thirty Pieces of Silver The Covetousâ—ess of the Gadâ—rens caused them to prefer their Swine Mark 10. 22. before a Saviour The Young Rich Ruler preferred Treasures on Earth before 2 Tim. 4. 10. Treasures in Heaven Too much Love of the World caused Demas to turn Apostate Lather had a Spirit above the Hem Germana ista bestia non curat â—urum valde protestatus sum â—e â—â—lle sic satiari ab â—o Melch. Adam in vita Lutheri World he profest that he never found his Heart inclined to Covetousness Insomuch as when Preferment was to be offered to him to stop his Mouth his very Enemies confest that he loved not Gold And he profest That he would not be put off with outward things That Noble Italian Marquess Galeaâ—ius Caracciolus left his Marquessdom his Relations and Honours for Christ and left this Heroical Speech upon Record to Posterity worthy to be Wrote with a Pen of Iron and with the point of a Diamond viz. Cursed be that Man that prefers all the Gold and Silver in the World before one days Communion with Jesus Christ Preferments
Wisdom of God And this Wisdom is from eternity Solomon brings in Wisdom speaking thus e Prov. 8. 22 23. Possemus verbum illud ad divinam hypostasin referre per quam natura divina in filio subsistat hoc modo fundavit me i. e Pater propri â— subsistentiâ me donavit Quod si Vulgatam lectionem ad eum sensum vocare velis sic dirigenda est Ab aeterno ordinata sum i. e. ab aeternitate in Statione meâ— locata sum ut in ordine trium hypostaseâ—â— ego secunda persona sim ita utâ—inde avelli aut loco moveri non possim Salzar The Lord possessed 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 To me it 's out of question that this is spoken of Christ the Essential Wisdom of the Father Christ was possessed and begotten of the Father in an inconceiveable and incomprehensible manner and it 's said before his works of old i. e. when there was nothing created nothing in being but God and in nothing but Eternity And not only Power but Omnipotency is ascribed to Christ f Joh. 5. 19. â— for whatsoever the Father doth these also doth the Son likewise Nothing too hard for Omnipotency nothing too difficult for Christ to conquer g Philip. 3. 21 He is able saith the Apostle even to subdue all things unto himself Likewise Notare operae pretium est jus potestatem suscitandi mortuos imo quidvis suo arbitrio agendi conferri in Christi personam Quo encomio divina ejus Ma-Jestas splendede ornatur Calv. in loc Eternity and Omnipotency both meet in Christ I am Alpha and Omega the beginning and the endâ—ng saith the Lord which is and which was and which is to come the Almighty Rev. 1. 8. Further Om-Niscience Christ challengeth to himself h Joh. 2. 25. For he knew what was in Man He knew who should Betray him and when he should be delivered up to the Cross He foretold his Sufferings and all were accomplished accordingly i Rev. 2. 23. He searcheth the Heart and the Reins Peter confest Lord thou knowest all things * Praeclarum Divinitatis Christi argumentum Absolute citra limitationem divinum hoc Attributum Christâ— hic tribuitur ijsdem verbis quibus alibi adscribitur Jehovae non solum quod justi judicij administrationem sed quo ad cordum sâ—rut ationem Parens Hence it appears Christ is Omniscient and therefore God for Omniscience is an incommunicable Attribute to any created Beeing Add hereunto Christ's k Heb. 13. 8. immutability Jesus Christ the same yesterday and to day and for ever And his Immensity For he it is that l Joh 3. 13. Haec sententia Pharisaeo nova erat qui ignorabat filium Dei fuisse ab initio Quomodo descendit est in caelo Respondetur descendit Filius Dei quia induit naturam humanam humiliatur infra omnâ—â— captum humanum dum fit victima pro peccatis generis humani tamen est in caelo i. e. cernit Patrem retinet potentiam divinam Melanc in loc came down from Heaven even the Son of Man which is in Heaven Immensity and Ubiquity of presence is an Attribute belonging to God alone Though Christ was then corporally on earth yet his Deity could not be confin'd to any place for according to his Divine Nature he fill'd Heaven and Earth No place can exclude his Omnipresence A 2d Reason shall be drawn from the Reas 2 Drawn from the Divine Honour due unto Christ Divine Honour due unto Christ The Father commands †the same honour to be given unto Christ as unto himself Joh. 5. 23. Adoration of Christ is injoyn'd to all the †Hoc est non tantum smili sed aequali prorsâ—s honore quemadmodum omne judiciiâ—m non aliquo tam tantum â—jus partem dedit Pater Filio suo Rolloc in loc Angels m Heb. 1. 6 Let all the Angels of God worship him This Arch-Angel even Christ is the Angel of the Covenant and without blame may be worshipped The Apostle worshipt him and fell at his Feet though he was forbidden to worship another Angel n Rev. 1. 17. The four Beasts and four and twenty Elders fell down before the Lamb. And further Honour is exhibited unto Christ in saying p Rev. 5. 13. Reas 3. Drawn from the works of Christ Blessing and Honour and Glory and Power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever These high Praises and Celebrations represent Honour due unto o Rev. 5. 8. him a clear Proof of his Divinity A 3d. Reason shall be drawn from the Works of Christ Not to multiply many instances only consider 1. Christ created the World He was Heir of all things by whom God the Father q Heb. 12. made the World Without him nothing was made 2. Christ governs and preserves the World r Joh. 1. 3. Quamvis indefinite loquatur debet intelligi universaliter quod per illum fâ—cit omnia saecula i. e. omnia creata juxta illud Prov. 8. 30. cum eo eram cuncta componens Ubi est sermo da Sapientia gâ—nita Christi Tena ad Hebr. He upholds all things by the Word of his Power Both Works of Creation and Providence are ascribed unto Christ 3. Christ wrought Miracles he cured the Lame and the Blind the Deaf and the Dumb he healed all Diseases calmed the rageing Sea and walkt on the Sea raised the Dead to Life again and by his own Power raised himself fed 5000 with 5 Loves and two little Fishes and which is above all these things he forgave Sins which only God can do Christ in the dispensation of his Miracles frequently dispatcht two works in one journey by healing the Diseases of Body and Soul both as he did to the Paralytick Man Mark 2. 4 5. When John the Baptist sent his Disciples to Christ with this Question s Luke 7. 20 22. Art thou he that should come or do wee look for another Jesus answered and said unto them go and shew John those things which ye do hear and see The Blind receive their Sight and the Lame Walk the Lepers are Cleansed and the Deaf Hear and the Dead are Raised up and the Poor have the Gospel Preacht unto them Although the Apostles wrought Miracles afterwards yet they acknowledged all to be t Act. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. virtute potentia ope Vatabl. by the name of Jesus Christ By vertue received from Christ they cured all Diseases And likewise where ever the Gospel took effect and prevail'd it was by the assistance of Christ Ministers may faithfully and sedulously labour in the work of the Gospel and yet may not so succeed in their endeavours as to convert Men to God But the
Notwithstanding Pains and Sorrows there 's a bringing forth And though Christ suffered himself for a time to be under the Power of the Grave yet he being the Lord of Life over came Death and the Grave And 8thly and lastly after this Glorious 8. Christ Ascended into Heaven Resurrection followeth a Glorious Ascension He that was Crucified rose again and Ascended into Heaven and there accompanied him the Saints that rose with him as it is most probable we never read of their returning into their Graves again Now after Christs Ascension the Holy-Ghost was sent Gifts were given in a plentiful Measure Eph. 4. 8. Wherefore he saith when he ascended up on high he led Captivity Captive And gave gifts unto Men. Both Church Officers and suitable Qualifications for their Offices are the Fruit and Benefits of Christs Ascension Eph. 4. 11 12. 1 Cor. 12. 28. Put all these Consequents and Wonderful Eâ—â—ects of Christs Passion viz. Universal Darkness the Renting of the Veil of the Temple a General Earthquake the Renting of Rocks the Rising of Saints out of their Graves the Centurions Confession and acknowledgment that Christ was the Son of God and Christs Resurrection and Ascension all these particularly and eminently declare the infinite Dignity and Preheminence of Jesus Christ And thus having proved the first part of Christs Priestly Office by making satisfaction to the Father I come now to the second part of his Priestly Office by 2. Christ's Intercession making Intercession Though the Pains he indured were only for a little time yet the vertue of his Pains abides unto Eternity His Sufferings are of infinite Efficacy Dignity and Value Christ on Earth in the days of his Humiliation was full of Bowels of Compassion He fed a fainting Multitude healed the Diseased wept aâ— a Funeral wept over Jerusalem and on Earth he pleaded for his People and interceded to his Father for his own which were given him out of the World And now Christ is in Heaven he is full of Bowels Heb. 4. 15. For we have not an High-Priest which cannot be touched with the feeling of our Infirmities But was in all points tempted like as we are yet without Sin But when we speak of Infirmities incident to Christ we must understand such infirmities as appertain to Mankind in general as Thirst Hunger Weariness and such like and not such as are incident unto some Individual as Lameness Blindness Deafness as intimated before and shall now be more briefly much less may we understand any Infirmity that hath the least tincture of Sin and Pollution And to declare the Bowels of Christ opened He executes his Mediators Office now in Heaven by making Intercession for his Children And this is an evident Demonstration that Christ is an absolute and perfect Saviour because he intercedes for all his Children unto Eternity As the Apostle fully declares Heb. 7. 25. Wherefore he is able also to save them to the utmost that come unto God by him seeing he ever liveth to make Intercession for them To save to the utmost is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. absolutissi-mè it a ut nihil ad eam salutem possit amplius desâ—derari Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non dicit ut offerat nam hoc semel fecit sed superest altera sacerdotii pars nempe interpellatio qua partim pâ—renni Sacrificii sui vigore nobis pacem obtinet partim nos non nisi in uno-ipso 〈◊〉 mus exaudimur à Patre tantisper dum Deus sit omnia in omnibus Beza every way a perfect Salvation Nothing can be added thereunto And this is evidenced by Christs Intercession And this is an Eternal Intercession as long as Christ liveth and that is for ever It 's a memorable Observation of Beza He doth not say that he may offer for this he did once but there remains the other part of Christs Priesthood viz. His Intercession whereby partly by the Eternal vertue of his Sacrifice he obtains peace for us partly we in him please the Father and are heard of him so long as God is all in all Our work is to make inquiry what this Intercession is and what benefit we receive thereby 1. Let 's consider what this Intercession is and that will fall under the Answer to a double Question viz. Quid Nominis and Quid Rei 1. Quid Nominis The Name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies properly to meet one and intercede in a way of Supplication 2. For the thing or nature of Intercession 2. The Nature of Intercession it is by Christs applying his Merits and presenting the Service of his Children to his Father as an Advocate and Mediatour interposing for them and pleading their Cause This is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Condeâ—cending to our Capacities and not to be * Non cogitandum est supplex flexis genibus manibus expansis Patrem deprecari Sed quia apparet ipse assidue cum morete Resurrectione suâ quae vice sunt aeternae intercessionis vivae orationis efficaciam habent ut Patrem nobis concâ—lient atque exorabilem reddant merito dicitred intercere Calv. in Loc. understood Litterally as if Christ on bended Knees and with stretched out Hands did intercede but only he presented his Prayers Death and Resurrection as effectual means to obtain Reconciliation with the Father And in this great work of Intercession Christ continually imploys himself in Heaven in the most prevailing Rhetorick pleading the Cause of all True Believers Therefore saith the Apostle Rom. 8. 33. Who shall lay any thing to the Charge of Gods Elect It is God that justifieth The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propriê significat in jus vocare sed â—sitatè capitur pro â—â—minari per Metonymiam effecti destinati Piscat Metaphor is borrowed from usual forms of Indictments in Courts where according to Law a Charge is drawn against the accused party but now who shall bring any of Christs Members into Question Let Satan and his Instruments do their worst and lay their Accusations as high as Malice can possibly Invent yet here 's Christ justifying who makes void all Accusations whatsoever For a farther Inquiry * Primo erat Christus oratione interpretativâ sc exhibendo se cicatrices suas quas in passione acceptas adhuc servat patri ostentat ac consequenter orat sua merita suos labores suas passiâ—nes allegando divino conspectui Secundo propriè Christus quà homo in caelâ— orat pro nobis proinde ac in terris oravit Est enim aequè ut hic Advocatus Mediator Pontifex noster cujus proprium est orare pro populo Corn. à Lap. wherein this 1. Wherein this Intercession consisteth Intercession consists we are to know 1. This Intercession is made unto your Father Christ presenting his merits doth as it were shew his Wounds the Print of the Nails in
come there Christ was born Though Christ's Mother and Joseph her espoused Husband did not live in Bethlehem yet God by his Providence so ordered it that Joseph and Mary came at that time to Bethlehem to be taxed and there Mary brought forth Christ Prophecies of Christ shall not want accomplishment but many have been already others shall be fulfilled in their season 2. Here 's evidently set forth Christ's Kingly Office He is called the Ruler over Israel The People would have made Christ a King at that time he refused it and went his way John 6. 15 16. Christ's Kingdom was Spiritual not of this World The People blest him Joh. 18. 36. Hoc dicit Christus refellens laesae Caesaris Majestatis affectati Regni criminationem Râ—gem se esse profâ—tens simul ac negans ut qui Rex quidem esset verum eâ gubernationis ratione quae prorsus à Regum hujus mundi imperio differat nempe quae est Ecclesiae suae Caput Beza as a King Luk. 19. 38. Blessed be the King that cometh in the Name of the Lord Peace in Heaven and Glory in the Highest Christ being demanded of Pilate whether he was a King answers John 18. 37. Thou sayest that I am a King and for this cause came I into the World that I should bear Witness unto the Truth Insomuch as Pilate wrote a Title Jesus of Nazareth King of the Jews And notwithstanding the Chief Priests importun'd Pilate to alter the Title and Write He said I am the King of the Jews Pilate was peremptorily resolved against all alterations John 19. 22. What I have Written I have Written he would stand to what he had writ and would not blot any thing out SECT II. Why Christ must be a King NOw there are many Reasons to be Sect. 2. Why Christ must be a King 1. Christ is 2 King to appoint Laws and Statutes alledged why Christ must be a King Three only I shall insist upon 1. That Christ might appoint Laws and Statutes which should direct his People and bind their Consciences to the Obedience of the same Christ alone is the Lord of our Consciences what he commands is of absolute Authority not to be disputed but obeyed But as for the Popes Canons and other obtruded Inventions against the Law of Christ they are of no estimation only the Law of Christ is authentick and all other Laws must be in Subserviency and Subordination to the Law of Christ Wherefore the Pope hath presumptuously invaded Christs Kingly Office by pretending himself to be the Head of the Church and Christs Vicar and so making Laws to bind the Conscience But Christ is the only Head he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a demonstrative Article he and no other is the Head as the Apostle mentions Col. 1. 18. And all other Heads and Rulers must yield subjection and Homage unto Christ they must Reign for Christ as they Reign by Christ Prov. 8. 15 16. By me Kings Reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges of the Earth 2. Christ is King to Rule and Govern 2. Christ is King to Rule and Govern and Command Obedience to all his Laws 1. Christs Kingdom is Spiritual and Command Obedience and keep his Subjects in Obedience to his Laws But we must know that the Kingdom of Christ is a Spiritual and an Eternal Kingdom 1. Christs Kingdom is Spiritual he is King of his Church and Rules and Governs the Spirits of Men. It was a curious Question of the Apostles Acts 1. 6. Lord wilt thou at this time restore the Kingdom to Israel They fancied a Temporal Kingdom and Earthly Preferments but Christ checks their curiosity in asking and mistake in fansying outward Dignities and Honours to themselves by any Temporal Government of Christ For Christ said unto them v. 7. It is not for you to know the times and the seasons which the Father hath put in his own Power There are many that oppose Christs Kingly Office The Jews say Christ shall be an Earthly King and bring them again into their old inheritance the Land of Canaan and settle them there and bless them with abundance of Earthly Blessings The Papist deny Christs Kingly Office for they make the Pope Head and Supream Judge in matters of Spiritual Cognizance And another sort there are who say there shall be a Personal Reign and Christ shall destroy all Monarchies and live Gloriously on Earth with his Saints But Christ himself plainly overthrows these Opinions by his own Words John 18. 36. Jesus answered My Kingdom is not of this World If my Kingdom were of this World then would my Servants fight that I should not be delivered to the Jews but now is my Kingdom not from hence Christ by his Kingly Authority appointed Church Government 1 Cor. 12. 28. and appointed Church Officers and Church-Censures And that dreadful Sentence of Excommunication rightly given is an Ordinance of Christ Christ hath left his Church destitute of nothing conducing to the Right Government thereof 2. Christs Kingdom is Eternal and this 2. Christs Kingdom is eternal is a Kingdom of Glory All other Kingdoms shall have their Periods But the Kingdom of Christ shall never have an end The Kingdom of Christ is an everlasting Kingdom and his Dominion is from Generation to Generation and this Kingdom Dan. 4. 3. 2 Pet. 1. 11. is called the Everlasting Kingdom of our Lord and Saviour Jesus Christ By which Scriptures not to name any farther Proof it evidently appears that the Kingdom of Christ lasteth to all Eternity when all Kings shall yield up their Scepters to Christ and all earthly Monarchies shall fail which I believe will not be till the day of Judgment Christ shall Reign though I cannot understand personally on Earth yet I believe eternally in the Heavens 3. Christ is King to Protect Defend 3. Christ is King to protect defend and preserve his Church and Preserve his Church from the Violence and Out-rage of Enemies both Corporal and Spiritual Christ hath promised his Presence to his Church Matth. 28. 20. Lo I am with you always even unto the end of the World The perpetuity of Christs presence is a preservative from the fury of Enemies Although Enemies may make Bulworks and raise Batteries against the Church yet they shall not be able to prevail against her Christ told Peter Matth. 16. 18. Thou art Peter and upon this Rock I will build my Church and the Gates of Hell shall not prevail against it Papists hence claim an infallibility of Peters Chair and that he was chief Bishop of Rome which none of them could ever prove to this very day not so much as he was ever at Rome much less chief Bishop there But Ambrose Chrysostome and others of the Learned Fathers understand by the Rock not Peter's Person but the Profession of Peter's Faith It 's said Super hanc petram non
Stone of Stumbling and a Rock of Offence 1 Pet. 2. â— even to them which stumble at the Word being disobedient Unbelievers undervalue Christ and reject his Gospel and refuse the Salvation tendered therein These are they that strike at the Root of Religion For they endeavour to make the Gospel no better then a Fable nor Christ any whit better than an Impostor Unbelievers are such high presumptuous Sinners as they presumptuously put the Lie upon God himself 1 John 5. 10. He that Believeth not God hath made him a Lyar because he believes not the Record that God gave of his Son It 's a high affront to put the Lie upon a Man and the giving of the Lie hath oftimes caused sad Quarrals but how much higher an Affront and Indignation is it to give God the Lie and so doth every one who believes not the Gospel of Jesus Christ Farther to aggravate Aggravations of the Sin of Unbelief Aggrav 1. Unbelief binds the hands of God the Sin of Unbelief I shall lay down these Aggravations 1. Unbelief that I may speak with reverence binds the Hands of God and after a sort obstructs his Proceedings for Proof whereof read Matth. 13. 58. And he did not many works there because of their Vnbelief God will not cast away his Mercy upon Unbelievers who undervalue them Christ immediately left the Gadarens assoon as they prefer'd an unanimous Petition for his departure Their Unbelief caused them to put a higher value upon their Swine than upon a Aggrav 2. Unbelief hinders the Efficacy of every Duty Jesus 2. Unbelief obstructs and hinders the efficacy and benefit of every duty we per form For Instance In praying we have no hopes to speed unless we pray in Faith though Prayer is an Ordinance of Gods own appointing yet Prayer obtains no acceptance unless it be put up in Faith The Promise is made only to Believers Matth. 21. 22. And all things whatsoever ye shall ask in Prayer believing ye shall receive And so for hearing Unbelief is the cause of unprofitable hearing Heb. 4. 2. The Word Preached did not profit them not being mixt with Faith in them that heard it In a word nothing is accepted as comeing from an Unbeliever For what ever he doth he spoils in the doing for want of Faith For whatsoever is not of Faith is Rom. 14. 23. Aggrav 2. Infidelity is accompanied with a Fraternity of Sins 1. A theisme is a Companion of Unbelief Sin 3. Infidelity is compared with a fraternity of Sins and Abominations Amongst many I shall only instance in three viz. Atheisme Hardness of Heart and Apostacy 1. For Atheism Unbelief is the cause of it Did Men believe the Word of God they durst not live without God in the World There are two sorts of Atheists There are speculative Atheists such who deny God and his Works of Creation and Providence and the Immortality of the Soul They will believe no farther than sense and yet if they had their senses exercised they would believe that their is a God by a visible demonstration of his Works of Creation and Providence The Book of Nature proves that there is a God but how God is to be Worshipped in Christ this is taught only in the Book of Holy Scriptures When a Man denied a Deity a Philosopher would bid him walk out of doors and look about him For the goodly Expansum of the Heavens and the Earth hanging upon nothing plainly prove that there is a God Psal 19. 1. Job 26. 7. A second sort of Aiheists are Practical who live in all manner of wickedness they neither fear Heaven nor Hell Death nor Judgment they run into all excess of Riot adding Iniquity unto Iniquity and so treasuring up unto themselves wrath against the day of Wrath. Now unbelief is that Root that brings forth the Gall and Wormewood of speculative and practical Atheism For did Men in serious composed thoughts consider that there is a Holy God before whose Judgment Seat we must all appear and from which there is no appeal they would than abhor all Atheism both in Opinion and Practice What caused Pharoah to answer so Atheistically to Moses but his Unbelief Exod. 5. 2. And Pharoah said who is the Lord that I should obey his Voice to let Israel go I know not the Lord thus Atheistically he spoke Neither will I let them go This is the Language of desperate Unbelievers 2. Infidelity is accompanied with hardness 2. Hardness oâ— Heart is a Companion of Unbelief of Heart That eminent place mentioned Is 6. 9 10. and cited in all the four Evangelists in the Acts of the Apostles and Epistle to the Romans shews the heavy Judgment of a hard Heart And he said go and tell his People hear ye indeed but understand not and see ye indeed but perceive Intellectui fides aditum aperit infidelit as claudit Aug. â—p 3. not make the heart of this People fat and make their ears heavy and shut their eyes lest they see with their eyes and hear with their ears and understand with their heart and be converted and healed These words the Apostle cites Act. 28. 26. and applyeth them to the Unbelieving Jews 3dly Infidelity is accompanied with 3. Apostacy is the Companion of Unbelief Apostacy Unbelief is the Mother and Apostacy the Daughter And if we would prevent Apostacy we must beware of Unbelief Heb. 3. 12. Take heed Brethren least there be in you a Heart of Vnbelief in departing from the Living God Unbelief causeth Multitudes of Carnal Men to leave Christ's colours and hide themselves under Antichrist that Man of Sin 2 Thess â— 3. What 's the reason that Men make hast to be Rich and with all violence pursue the Riches of this World and stick at no course be it never so unjust and base forgetting worldly wealth it 's because they will not trust God What 's the reason then when Men are in great straights and difficulties they will not wait Gods leisure but wind themselves out by making Breaches upon their Consciences It 's for want of Faith and dependance on God Lastly Unbelief meets with dreadful Aggrav 4. From the Judgments 1. Unbelievers are given over to a Judicial Blindness Judgments 1. Unbelievers are given over to a Judicial blindness what was their Sin is their Judgment 2 Cor. 4. 4. In whom the God of the World hath blinded the minds of them which believe not least the light of the glorious Gospel of Christ which is the Image of God should shine unto them Because when the light of the Gospel breaks in by the Ministry of the Word People shut their eyes and will not see therefore God leaves them to blindness as a dreadful Judgment 2. Unbelievers are given over to Delusions 2. Unbelievers are given over to Delusions 2 Thess 9. 10 11. and to believe Lies For this cause Antichrist shall come with all deceivableness of
And Faith through Gods Gift is a Buckeâ— to Isa 12. 3. draw Waters of Consolation out of those Wells All the Promises are as so many Breasts of Consolation and Faith is as i were a Mouth to suck Milk out of those Breasts Wherefore in all Conditions inward or outward let Faith act on Promises and depend on them and by experience a Believer will find ground of singular support and comfort in the Promises 5. Faith gives us an insight into Heaven 5. Faith gives us an insight into Heaven and a Prospect of Eternity and a prospect into eternity Paul was wrapt up into the third Heaven and by Faith had a foretast of those unspeakable Joys * A Reverend and eminegâ—ly learned Divine gives his conjecture that at that time when Paul was Stoned â—â— was in a Trance and saw the third Heaven The Reaon of his Supposition he gives because the self same Year that Paul was Stoned he was caught up into the third Heaven A. B. Uâ—â—â—r Stephen by the Eye of Faith though the Stones were about his Ears saw the Heavens opened and Christ standing at the Right Hand of his Father Job on the Dunghil when he was scraping himself with a Pot-shread by the eye of Faith saw his Redeemer By Faith Moses amidst all the Reproaches and Cruel Bondage in Aegypt saw the recompence of reward Faith is the Eye whereby we peep through the Curtains of Mortality and take a view of the Glory of Heaven By Faith we enjoy Communion with Father Son and Holy Ghost we receive the first Fruits of that plentiful Harvest earnest or part of payment of a greater Sum which we shall receive in Heaven The Glory which is to be revealed is apprehended in part in this Life by true Believers We have a pledge and some foretasts of the Glory in Heaven What necessity then is incumbent on us to get this Grace of Faith both as to the truth and growth thereof We have such daily need of Faith as we cannot live without it When we pray Faith makes us successful when we hear the Word Faith helps us to profit when we suffer Affliction Faith helps us to be Patient In a Word in dissertion Faith makes us comfortable in Tryals and Encounters Faith makes us so couragious as to stop the Mouths of Lyons quench the Heb. 11 33 34. violence of Fire c. In Life Faith makes us fruitful and in Death Faith makes us Victorious And whilst we live in this World Faith helps us to a Prospect of Heaven As the Israelites saw a glimps of Canaan though a far off whilst they were in the Wilderness so a true Believer by the Eye of Faith sees the Heavenly Canaan He enjoys a Sacred Acquaintance and Communion with God in his Covenants Promises Gracious Influences so that by Faith we enjoy an Heaven upon Earth i. e. some fore-tasts of that Eternal Happiness which is reserved in Heaven for us SECT II. Containing an Vse of Direction SEeing then as it 's evident by the Use 5 for Direction how to get and increase Faith premises that only true Believers set a high estimate upon Christ and Faith is essentially requisite to get and keep so high an estimation of Christ I shall now proceed to the 5th Use which is for Direction how we may get and increase Faith To this purpose I shall prescribe some means partly internal and partly external both exceeding necessary First for Internal Means and that is the The Spirit is an internal means of getting Faith Holy Spirit of God Faith is a Divine Habit infused into the Soul by the Spirit of God Hence we are said to have the Spirit of Faith 2 Cor. 5. 13. The Spirit doth not stand in need of Moral Persuasions to excite us to Faith leaving it to the indifferency of our wills and understandings whether we will chuse or refuse assent or dissent But the Spirit of God Nolentem praevenit ut velit volentem subsequitur ne frustra velit Arg. de Grat. lib. Arg. works powerfully and irresistably and of unwilling makes us willing by antecedent Grace of willing makes us more willing by Subsequent Grace The Seeds of Faith are not sown in our Nature We are Dead as were those dry Bones mentioned by Ezek. 37. 2. Ezekiel until the Spirit of God infuse vital Operations into the Soul The Beginnings of Augmentations and finishings of our Faith all proceed from the Operations of the Spirit of God Where this Spirit is it opens the eyes of the Mind that so we may understand the infinite value of Christ and the absolute necessity of Faith to make particular application of him unto our selves Faith is a wise gift of God and it makes Believers wise unto Salvation Faith and knowledge are hand-fasted and may not be separated Joh. 17. 3. This is Life Eternal to know thee to be the true God and him whom thou hast sent Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alex. There can be saith a Learned Author no Knowledge without Faith nor any Faith without Knowledge 2. The Spirit of God as it opens the eyes so it inclines the will to yield ready Obedience unto Christ As soon as Divine Light breaks in upon the Soul by the powerful illumination of the Spirit then by the assistance of the same Spirit the will is made pliable and willing and becomes as swift in it's Motions as the Chariots of Aminadab to embrace Jesus Christ with the Arms of Faith Now we cannot Cant. 6. 12. John 6. 44. Cant. 1. 4. come to Christ unless the Father draw us Wherefore the Spouse prays draw me and I will run after thee Though we are not to be accounted as meer Stocks and Stones Because God hath endew'd us with a reasonable Soul and the faculties of understanding and Will yet unless we be assisted with Supernatural strength we cannot perform any Supernatural works We must fetch strength from Heaven otherwise we cannot perform any Spiritual action in a Spiritual manner But being prevented and assisted by Divine Grace we can cooperate through the assistance of that Strength as the Apostle professeth Phil. 4. 13. I can do all things through Christ that strengthens me We cannot understand any saving Mystery till the Spirit inlightens us neither can we will any good thing till the Spirit of God inclines us But by the assistance of the Spirit we have our eyes opened to discern what is good and our Wills inclind to act what is good Having mentioned the Internal means of getting and increasing Faith I come now to the External means and External means of getting increasing Faith they are three the Word Prayer and the Lords Supper 1. The Word is an External means 1. The Word is a means to get and encrease Faith both to get and increase Faith and we are to consider the Word in a threefold Capacity as it is Read Preached
and Intercession Christ's Blood his Agony his Sweating in the Garden his Crucifixion upon the Cross all these were for his People Isai 53. 5. He was wounded for our Transgressions he was bruised for our Iniquities The chastisement of our peace was upon him and with his Stripes we are healed So that hence it evidently appears that Believers and they alone have interest in Christs Merits and enjoy the benefits flowing from them They are his Seed the Church his Body his Members 〈◊〉 Redeemed ones a Peculiar People For them Christ pray'd Joh. 17. 9. For them Christ shed his Precious Blood For them he became a Ransome and a Price of Redemption For them he Died and Rose again For saith the Apostle Rom. 4. 25. Who was delivered for our Offences and rose again for our Justification And which is the highest Degree of Christs meriting for us He took our Sins upon him by imputation as the Apostle saith the 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him A third Demonstration is That Believers Demon. 3. Believers have the Precious Influences Christs Spirit have the Precious Influences of the Spirit of Christ All true Believers do pertake of such Heavenly Influences as are from the Head shed down upon the Members Now the Influences of the Spirit of Christ are discovered 1. By the Graces of the Spirit and the resemblances whereunto the Spirit is compared 1. For the Graces of the Spirit or Fruits they are mentioned Eph. 5. 9. Goodness Righteousness and Truth And a large enumeration is set down Eph. 5. 22 23. Love Joy Peace Long-Suffering Gentleness Faith Meekness Temeprance Every Grace is the Fruit of the Spirit Now Christ as Head Communicates Grace to all his Members and they receive according to their Measure and Proportion There 's in Christ a fulness of Wisdom to Counsel of Mercy to Pardon of Righteousness to Justify of Holiness to Sanctifie And Pro Legis gratia quae praeteriit gratiam Evangelii accepimus hanc manentem pro numbris imaginibus veteris Testamenti gratia veritas per Christum facta est Aug. Epist 11. there 's a derivation from the Root to the Branches Joh. 1. 16. And of his fulness have all we received and Grace for Grace 2. Le ts consider the Resemblances whereunto the Spirit is compar'd There are certain Metaphors mentioned in the Scripture whereby the Properties and Influences of the Spirit of God are more evidenced as for instance 1. The Spirit is compared to a Fire 1. The Spirit is compared to a Fire 1. As Fire enlightens and gives Light to a whole Room so the Spirit of God inlightens the understanding 2. Fire ascends so where the Spirit of God is there the affections are raised from Earth to Heaven 3. Fire is Consumptive it burns Stubble so doth the Spirit burn and consume Corruptions 4. Fire hath a penetrative vertue to creep into the pores of a combustible Body So doth the Spirit penetrate the Windings and Diverticles of the Heart The Spirit searcheth the Reins and discovers the most hidden things 5. Fire doth inflame and transform things into its own nature It makes combustible matter like it self So the Spirit of God fills the Soul with a Divine Ardour It 's called the Spirit of burning Isa 4. 4. where the Spirit of God comes it purgeth away the Dross of Corruptions by the Spirit of Judgment and by the Spirit of Burning 2. The Spirit is compared unto Water 2. The Spirit is compared to Water 1. Water hath a quenching Vertue In Water there 's a quenching and purifying Property 1. In Water there 's a quenching Property Water quencheth Fire at least abates and cools the heat so where God's Spirit comes it sometimes quencheth the heat of inordinate Passions and sometimes abates cools and moderates the heat of them God's Spirit is a Spirit of Meekness A Man 's own Spirit is a boistrous Spirit which upon any disgust is all in a Flame But God's Spirit extinguisheth the heat of Fury and Anger When Christ bad the raging Sea be still there was a great Calm so when the Spirit of God comes into the Spirit of Man it becalms all the Affections it sets them in order and fixeth them upon the right Objects Philosophers write De sedandis affectibus and yet they are meer Strangers to that Meekness which is one of the Beatitudes Mat. 5. 5. Blessed are the meek for they shall inherit the Earth That is Meekness in a Theological acceptation which moderates Anger and keeps it within just bounds when there are causes of provocation To know when to be angry and when to be meek is a great Point of Wisdom To be zealous in the cause of God and meek in a Man 's own cause is well beseeming a Christian Wherefore Luther speaking of a right placed Anger or Zeal saith It 's the best Ira in suo loco est optimuâ—â— Dei Donum Luth. Gift of God But when Men are transported with Passion like the Lunatick in the Gospel rending and tearing themselves or like Cities without Gates or Bars or like Waters that will keep in no Banks or like Fire that flames higher and higher O! what necessity is there of the cleansing Vertue of the Spirit of God which as Water quencheth flames of Fire so it quencheth the flaming Fury of exorbitant Passions and brings a Man into a sedate and composed frame of Spirit In Water there 's a purifying and cleansing 2 Water hath a cleansing Vertue Property Water casts out Garbidg and noisom Carrion And as Water cleanseth bodily Filthyness so the Spirit of Christ cleanseth from filthyness of Flesh and Spirit i. e. both outward and inward defilements Where the Spirit of God takes it's habitation it ringeth and washeth all clean what 's filthy and noisom it throws out For God's Spirit will not cohabit with a Cage of unclean Birds and noisom Lusts We read that Elias Christ's Fore-runner was like a Refiners fire and like Fullars Soap As the Refiner purgeth out Mal. 3. 3. Dross so doth the Spirit of Christ purge out Sin and Corruption and as the Fullers Soap scours washeth and cleanseth the Cloth and makes it pure and white so doth the Spirit of Christ purify and cleanse the Soul At Christ's transfiguration we read Mark 3. 3. And his Rayment became shining exceeding white as Snow so as no Fuller on Earth can white them From this comparison it 's intimated that although other Fullers can make Garments white and clean yet no Fullers Soap can make the Cloth so white and clean as the Blood of Christ can purify and cleanse the Soul 3. The Spirit is resembled to Ointment A third comparison of the Spirit whereunto it 's resembled is Ointment The Properties of Ointment are 1. To supple and asswage Humors in the Body so doth the