toward thee for all that thou hast done Our Faith a thankful acceptance of Christ and all his Benefits our Obedience a thankful Obedience not out of fear of Hell but Gratitude all our Duties but the thankful Returns of Christ's Redeemed ones for the great Love he hath shewed to us So for all works of Charity our giving anâ— imitation of Christ who loved us and gave himself for us 2 Cor. 8.9 Tho' he was rich yet for your sakes became poor that ye through his power might become rich Forgiving so it is said Eph. 4.32 Forgiving one another even as God for Christ's sake hath forgiven you Our works of Piety Worshipping God Love should bring us into his Presence and his Mercies to us in Christ should be continual matter of Praise and Thanksgiving Our Preaching Love to God should sweeten the labours of it Oh had we a deeper sense of this great Love that provided such a remedy for us we would feel the constraining influence of it in every thing that our hand findeth to do for God! 2. The next thing is the outward occasion or procuring Cause which is our Misery by reason of Sin He came to propitiate God offended by Man's Sin Sin was the cause of Enmity between God and Man and did set us at such an infinite distance from him that our peace could be made no other way but by Christ's making his Soul an offering for Sin Isai. 53.10 and becoming a curse for us Gal. 3.13 Therefore when we remember the Agonies and Death of Christ we should remember the odiousness of Sin To make light of Sin is to make light of the sufferings of Christ. The Scripture often shews the greatness of Sin by the greatness of the price that was given to redeem us from it 1 Pet. 1.18 19. Ye were not redeemed with corruptible things as silver and gold from your vain conversation but with the precious blood of Christ. And this both in order to Caution and Humiliation Caution ver 17. pass the time of your sojourning here in fear And Humiliation Zach. 12.10 I will pour upon the house of David and upon the inhabitants of Ierusalem the spirit of Grace and Supplication and they shall look on Him whom they have pierced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his first born Before God would be propitious to Sinners the Son of God must be made Man and suffer and dye to expiate our offences Well then Is Sin nothing that sowed the Seeds of that woful Discord between God and us that he will have no communion with us till the Blood of Christ be shed to purge us from our Sins Generally we have slight and superficial apprehensions of Sin therefore we are not much troubled for what is past nor careful to avoid it for the time to come Ye are not deeply affected with what our Mediator hath done to deliver us from it Oh Christians Without these bitter Herbs due thoughts of Sin Christ our Passover will not relish with us Do but consider what you conceive of wrongs done to you how they provoke and stir your passions so that there is much ado to get you pacified What hainousness must there be in your offences against God both as to the quality of their nature and their multiplicity both as to number and kind It is true God is free from passion and is not troubled as your Spirits are But such is the provoking nature of Sin that it cryeth for Vengeance and bringeth you under the dreadful Sentence of Divine wrath which would fall upon you with all its weight if Christ had not interposed and catched the Blow In short the Sinner is in a dreadful and damnable condition by reason of Sin but Christ bore our Sins in his own Body on the Tree which should increase our Thankfulness for woe be to us if we bear our own Sin and heighten our Repentance that we may not provoke God for the future For you see satisfaction cannot be easily made for the injury of Sin The ignorance of God's Majesty and Holiness hath tempted the World to fancy some lesser expiations of Sin and satisfaction to God by sacrifices of Beasts or Penances or such a number of Prayers or costly Alms But the Gospel teacheth us there is no purgation of Sin but only by the death of Jesus Christ. 3. The effects and fruits are Pardon and Life I. Pardon For God's Justice being satisfied by Christ he hath granted a new Covenant wherein Pardon is assured to the penitent Believer We are told in what way and method Sin is pardoned upon the account of Christ's death If we in a broken-hearted manner confess it before God 1 Ioh 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness So Luke 24.47 And that repentance and remission of sins should be preached in his name among all nations Now this is no small mercy to have sin pardon'd II. The other benefit is Life begun in us by the Spirit and perfected in Heaven Consider it as begun in us by the Spirit in Regeneration We have have it by virtue of Christ's death Tit. 3.5 6. Not by works of righteousness which we have done but according to his Mercy he saved us by the washing of regeneration and renewing of the Holy Ghost whicsh he shed on us abundantly through Iesus Christ our Lord. Or as perfected in Heaven it is still the fruit of Christ's death Heb. 5.9 Being made perfect he became the Author of Eternal Salvation to all them that obey him Now these benefits should be considered by us because they are the matter of our Faith and Trust. As God's Love calleth for Thankfulness and the hainousness of Sin for Repentance so the benefits of Christ's death for Faith and Affiance God solemnly reacheth out to us the benefits contained in the promises of the Gospel as by a Deed and Instrument and we by Faith accept them and by Affiance depend on God for the performance of them In short that Christ may give us the Favour and Image of God and all the consequent priviledges free access to God for the present and the full fruition of him in Bliss and Glory for the future Thus for the Object Secondly The Act is Annunciation or Shewing forth This may be considered with respect to the parties to whom we annunciate it Or with respect to the Properties or manner how it is to be annunciated 1. With respect to the Parties We annunciate and shew forth Christ's death with respect to our selves that we may anew believe and exercise our Faith With respect to others that we may solemnly profess this Faith in the Crucified Saviour with a kind of Glorying and rejoycing With respect to God that we may plead the merit of his Sacrifice with Humility and Affiance I. With
that we have heard and seen Gal. 2.11 When Peter was come to Antioch I with stood him to the Face because he was to be blamed The one requireth Aptness of Gifts the other only Christian Prudence and a fervent Charity This latter we have now in hand II. The Arguments by which we are to inforce it Which are needful in this Case because Men are so apt to bear with Sin both in themselves and others and this Duty is of so great Use that Satan seeketh to hinder it with all his Power and so hard to be done rightly that most Men quite omit it 1 st I shall prove it from the Law of Nature which teacheth me to love my Neighbour as my self and therefore Conscience bindeth me to reduce those into the right way who are gone out of it this is the obliging internal Cause We our selves by a regular Will having erred would be glad to be reduced and set into the right way again Ier. 8.4 Thus saith the Lord Shall they fall and not arise Shall they turn away and not return Is any Man so absurd heedless and witless that when he hath gotten a Fall will lie still and not essay to get up again Or that hath been unwittingly out of the way and will not desire to come into it again and be willing to receive Direction from those that would set him right Now this being a Dictate of Nature produced by God himself by his Prophet to aggravate their Apostacy who having faln by their Sin refused to rise and return holdeth good also to others whom we are to love as our selves And therefore when they are fallen we must help them to rise again and when they are turned away we must help them to return This is so natural that the very Birds and Beasts desire to return to their proper Places in their natural and appointed time when they have wander'd as the Prophet speaketh of the Stork Turtle and Crane ver 7. Yea the Stork in the Heaven knoweth her appointed times and the Turtle and the Crane and the Swallow observe the time of their coming Now from that reciprocal Obligation that is between Men and the Law of Nature we are bound to reprove our Brother as we desire it and expect it from them to be set right when we are wrong we are to pay the same Debt of Love to them again The Argument holdeth à fortiori because in spiritual things the Danger is greater the Good to be procured is greater the Evil to be feared greater Yea this Argument is the stronger because it holdeth good concerning the Ox and Ass not only of our own Neighbour but of our Enemy as Exod. 23.4 If thou meet thine Enemy's Ox or his Ass going astray thou shalt surely bring it back to him again And Deut. 22.1 Thou shalt not see thy Brother's Ox or his Sheep go astray and hide thy self from them thou shalt in any case bring them again to thy Brother Surely hereby God would teach every Man not to look on his own things only but to love and do Good to other Men. This Duty required towards Beasts is much more towards Men Ezek. 34.4 Ye have not brought again that which was driven away and ye have not sought that which was lost We are all like Sheep going astray and have need of one anothers Help Mark there are two Precepts in Deut. 22.1 a Prohibition not to hide and a Commandment to restore so that they are doubly guilty that are not affected with other Mens Sins or do not seek to reform them 2 dly It is a Duty because positively commanded by God so that unless we will be guilty of flat Disobedience we ought to mind it God bindeth all Men to reprove their erring Brother and Neighbour keeping the Rules of Prudence Justice and Charity Now that God hath commanded this many of the Scriptures cited before prove it Matth. 18.15 16 17. If thy Brother offend thee go and tell him his Fault between him and thee Which is to be understood not only of Offences done to us but to be extended to all wilful Crimes of which we see him guilty for Zeal for God should prevail with us as much as Injuries done to to our selves and it is not angry Reproach but Christian Admonition that we press you to 1 Thess. 5.14 Warn them that are unruly 2 Thess. 3.15 Admonish him as a Brother So Rom. 15.14 I my self also am perswaded of you my Brethren that ye are full of Goodness filled with all Knowledg able to admonish one another So Prov. 25.8 9 10. Go not forth hastily to strive lest thou know not what to do in the End thereof when thy Neighbour hath put thee to Shame Debate thy Cause with thy Neighbour himself and discover not a Secret to another lest he that heareth it put thee to Shame and thine Infamy turn not away All these Expressions concern Brotherly Reproof debating Matters in Case of Offence and Injury real or supposed If we presently run to Law without using previous gentle Methods of taking up Matters among our selves we run a great Hazard both of Loss and Infamy Better end it by friendly Composition than running to the Judg where by many unhappy Representations a Righteous Cause may be oppressed But for the common Duty of Christians see Ephes. 5.11 Have no Fellowship with the unfruitful Works of Darkness but rather reprove them The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather doth not lessen our Duty but inforce it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Chrysostom We ought to reprove We shall not be excused before God unless we do our Duty So Iude 22.23 And of some have Compassion making a Difference And others save with Fear pulling them out of the Fire SERMON II. LEVIT XIX 17 Thou shalt not hate thy Brother in thy Heart thou shalt in any wise rebuke thy Neighbour and not suffer Sin upon him 3 dly COnsider how far it bindeth 1. Intensively as to the Value of the Precept It is not an Arbitrary Direction which we may omit or observe at Pleasure but a Necessary Precept which we must obey 1. From the Danger we incur We are under Danger of Sin and bearing Punishment for them whom we reprove not and the Punishment of Sin is eternal Death if it be omitted out of a culpable Negligence Eternal Life and eternal Death is in the Case there is no doubt of Superiours who by Justice and Office are bound to reprove as well as by the Law of common Love and Charity Ezek. 33.6 His Blood will I require at the Watchman's Hands But even private Persons may bear Sin for others 2. Because of the Good which cometh thereby which is the Glory of God and the gaining of our Brother Matth. 18.15 Thou hast gained thy Brother And the gaining of another's Soul is no small Advantage this will be your Crown and rejoicing in the Day of the Lord. To enforce both consider that Text Prov. 24.
Salvation is not only privative but positive Christ doth not only deliver us from Evil from Sin from the Wrath of God the Accusations of the Law and eternal Death but positively he gives us Grace and Righteousness and everlasting Life he is not only a Saviour to defend us but a Saviour to bless us a Sun and Shield Psal. 84.11 not only a Shield to keep from Danger but a Sun who is the Fountain and Cause of Vegitation and Life it is not Preservation meerly but Preferment If Christ had only delivered us from Wrath to come and been a Saviour privatively it had been more than we could expect or if he had procured some place where we might have been unacquainted with Pain or Trouble yet then he had been a Saviour but here is not only a Ransom and Deliverance but an Inheritance an Exaltation Heaven and everlasting Glory are included in this Salvation Instead of Horror and Howlings here are everlasting Joys and we shall ever be with God praising his Grace in the midst of all his Saints The Blessing is so excellent that we cannot neglect it without great danger Heb. 2.3 How shall we escape if we neglect so great Salvation For what can we expect but that God's Mercy and Patience abused should be turned into Wrath and Fury and we cannot despise it without a great deal of Sin and Profaneness Heb. 12.16 Lest there be any profane Person as Esau who for one morsel of Meat sold his Birthright The Birthright was a Pledg of the Blessing and a right of Priesthood and Ministration before the Lord depended upon it This was Esau's by Birth and he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a profane Man for parting with it at so low a rate and thinking so meanly of spiritual Priviledges O but what Profaneness is this to despise the great Salvation that will cause us ever to be before the Lord and minister in his Presence We count him a profane Man that is guilty of Murder Theft Adultery Perjury because those Sins bring publick Shame and Contempt and because these Sins are most destructive to human Society But he is a profane Man indeed that despiseth the Gospel because it offereth such an excellent Salvation that is Profaneness to slight God's best Provision to scorn his Bowels and when the Lord hath made the Bait an Allurement so strong to gain Man's Heart yet to turn his back upon it 2. Consider the Compleatness of the Saviour Jesus Christ is so by Merit and by Efficacy and Power and so every way fitted to do us good He doth something for us and something in us Look as in the Gospel there is the History of Salvation and there Christ doth all he is a Saviour by Merit and there is the Counsel of Salvation and there he is a Saviour by Power he helps us to do the Duty on our part We have the Merit of his Humiliation and the Power of his Exaltation for us he prevails by the Merit of his Death and in us by the Efficacy of his Spirit When Christ was to save us there were several Hinderances one on God's part and another on ours there was Hinderance put in by God's Justice and a Hinderance by our Unbelief Justice requires Merit and Unbelief Power Christ was a Saviour both ways Again there are different Enemies to our Salvation which were of several Qualities God and the Law and Sin and Death and Satan and the World Now God and the Law are to be considered in a distinct rank from Sin and Death from Satan and the World God was an Enemy that could not be overcome therefore must be reconciled The Law was an Enemy that was not to be disanulled and destroyed but to be satisfied the Precepts of it were not to be relaxed or repealed but fulfilled the Curses of it were not to fall to the ground some must be made a Curse that the Authority of it might be kept up Now Jesus Christ he is made a Curse for us and by his Merit he satisfies the Law and the Justice of God Then among the other Enemies look to Satan he is not only a Tempter but an Accuser as he is a Tempter so Christ is to overcome him by his Power as he is an Accuser so Christ is to overcome him by his Merit Certainly so far as Satan is an Enemy so far must Christ be a Saviour that the Plaister may be as broad as the Sore and therefore against the Accusations of Satan he interposeth as our Advocate by representing his Merit and by bringing his Blood unto the Mercy-Seat Once again consider that our Comfort may be full Christ saves us by Merit and by Power By his Obedience and Merit he gives us jus ad rem a Right and Title to Salvation but by his Efficacy and Power he gives us Possession jus in re he was first to buy our Peace our Comfort our Grace our Glory of God and then to see that we be possessed of it and therefore we are said to be reconciled by his Death and saved by his Life He died that we might rely on his Merit and Ransom and Blood which was a Price to reconcile us to God and he lives that we might wait for his Power and so be saved by his Life 3. Consider As the Greatness of the Salvation and the Compleatness of the Saviour so the Excellency of the Gospel how it manifests and sets out this Saviour not in Shadows and Types but with clear and express Explication God bestowed many Benefits upon the Old Church which were great Enforcements to Godliness but not so powerful and effectual because they were but Shadows of Salvation Things that grow in the Shade come not to such Perfection as Things that grow in the Sun In the Old Testament they had many Blessings but they were Typical Ones and lasted but for a while they had many Saviours that delivered them from the House of Bondage led them through the Red Sea and through the Desart into Canaan delivered them from their Enemies destroyed the Nations round about them But now these were Shadows of good Things to come the New Testament shews what is the meaning of all these that we are delivered from the Devil and led into Heaven and brought to the possession of Eternal Life by Jesus Christ. The Old Testament speaketh of calling Abraham out of Ur of the Caldees and separating his Seed as a People to God we can speak of Election that we may obtain the Adoption of Sons The Old Testament speaks of multiplying the Seed of the Iews as the Sand of the Sea The New Testament speaks of the multitude of Converts a great Number which none can number The Old Testament speaks of the bringing out of Egypt the New of bringing Sinners out of the Power of Darkness The Old Testament mentions the Red Sea the New the Grace of Baptism or Red Sea of Christ's Blood The Old Testament speaks of God's
but granted assured it to Believers by the Promises of the Gospel 1 Ioh. 2.25 'T is so conveyed to us as that we may be sure of Obtaining it 3. 'T is more than a Prophecy or simple Prediction Scripture Prophecies will be fulfilled because of God's Veracity but Scripture Promises will be fulfilled not only because of God's Veracity but also because of his Fidelity and Justice As by our Promise another Man cometh to have a right to the thing promised therefore it is just it should be given unto him so 't is in God 't was his Mercy and Goodness to make the Promise but his Holiness and Justice bindeth him to make it good 1 Ioh. 1.9 He is faithful and just to forgive us our sins And as for Pardon so for Life 2 Tim. 4.8 Henceforth there is laid up for me a Crown of Righteousness which the righteous Iudge shall give me on that day It becometh a Debt of Grace This may be illustrated by what Divines say of an Assertory Lye and a Promissory Lye An assertory Lye is when we speak of a thing past or present otherwise than it is and a promissory Lye is when we speak of a thing for the time to come which we never intend to perform and this is the worst sort of Lyes because it doth not only pervert the end of Speech which is Truth but also defeateth another of that Right which we seem to give him by our Promise in the thing promised which is a farther degree of Injustice Now we should apprehend God to be very far from this Titus 1.2 In hope of Eternal Life which God that cannot lye promised before the World began And Heb. 6.18 That by two immutable things in which 't was impossible for God to lye we might have a strong Consolation Secondly 'T is the Promise of God In every Promise that it be certain and firm three things are required 1. That it be made seriously and heartily with a purpose to perform it 2. That he that promiseth continue in his Purpose without change of Mind 3. That it be in the Power of him that promiseth to perform what he hath so promised Now in the Promise of God there can be no doubt of any of these things Certainly God meaneth as he speaketh when he promiseth Eternal Life to the Faithful Servants and Disciples of Jesus Christ for what need had he to court his Creatures into a false and imaginary Happiness which he never meant to bestow upon them to send his Son with a Commission from Heaven to assure them of it who also wrought Miracles to confirm the Message that he brought from God dyed upon this Truth and rose again and entred into the Happiness that he spoke of to give us Assurance and a visible demonstration of the Truth of it sent abroad his Apostles to invite the World to embrace it his Holy Spirit accompanying them and sealing their Message also with divers Signs and Wonders And surely he doth continue in the same mind for there is no repeal of this Law of Grace and He is able to perform it for what difficulty is there which Omnipotency cannot subdue and overcome Surely what God hath promised he is fully able to perform 2. The Acts of Faith about the Word 1. We are to Believe and Credit it upon solid and sufficient Evidence 't is said Heb. 11.11 They saw these things afar off and were perswaded of them And Acts 13.48 When the Gentiles heard this they glorified the Word of God and believed that is Blessed God for his glorious Mercy revealed in the Gospel the sound Belief and firm Assent leadeth on other things for the most powerful Truths work not 'till they are believed 1 Thes. 2.13 Ye received the Word not as the Word of Man but as it is in truth the Word of God which effectually worketh also in you that believe Here beginneth the Efficacy Now usually we receive the Truth at first upon low and insufficient Evidence but afterwards our Assent is upon better grounds and more valid and strong as the Samaritans Joh. 4.42 Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the World Her saying was much for the Woman had testified that she had met with an Holy Person that had told her of all that ever she did So Nathaniel was drawn to Christ by Philip's perswasion but when he perceived that he knew the Heart and secret things Ioh. 1.48 49. He saith unto him whence knowest thou me Iesus answered and said unto him Before that Philip called thee when thou wast under the Figg-tree I saw thee Nathaniel answered and saith unto him Rabbi thou art the Son of God thou art the King of Israel Christ then promiseth him farther Assurance and greater Evidence which should beget a more confirmed and strong Faith Verse the 50 th Iesus answered and said unto him Because I said unto thee I saw thee under the Figg-tree believest thou thou shalt see greater things than these The Church is in possession of a Religion which God hath Blessed throughout successions of Ages and we received the Doctrine of the Gospel and New Covenant upon report and hearsay hereafter we see farther and better grounds and the Scriptures are owned with more certainty of Evidence Well then here is the first thing Assent or a receiving all Truths about Supernatural things upon the Credit of God's Word 2. The Work of Faith is to apply these things For the closer such Blessed Truths are laid to our own Souls the more we feel the vertue of them Iob 5.27 Lo this it is know thou it for thy good Rom. 8.31 VVhat shall we then say to these things The Promise includeth you as well as others and promiseth and offereth you Pardon and Life if you will believe in Christ Therefore the Application I press you to is not a Claim of Priviledges stay a while there but an exciting your selves to perform the Duties of the Gospel that you may turn away from all other ways of Felicity and choose this alone Faith must be Applicative and the closer the Application the better But there is a difference between the Application which is an Excitement of your Duty and that Application which is an assurance of your Interest Acts 13.20 To you is this word of Salvation sent 'T is my Duty to make general Grace particular but not presently and at first dash to enter my Plea and Claim but to oblige me to take God's Way God calleth upon me to Repent and Believe in Christ that I may have Pardon and Life 3. We are heartily to Consent to this Blessed Covenant which is contained in the Word of God taking the Promises offered for our Happiness resolving upon the Duties required as our Work Acts 2.41 They received the word gladly and were baptized There was a Precept and a Promise Verse 38. they accepted the Counsel and
eminent of all the Stock appeareth by the Dignity of his Person God made Flesh Iohn 1.14 The Word was made Flesh and dwelt among us Or God manifested in the Flesh 1 Tim. 3.16 As also by his miraculous Conception Luke 1.35 The Holy Ghost shall come upon thee and the Power of the Highest shall overshadow thee therefore also that holy Thing which shall be born of thee shall be called the Son of God So Mat. 1.23 A Virgin shall be with Child and shall bring forth a Son and they shall call his Name Emanuel which being interpreted is God with us He that was God-Man in one Person and thus wonderfully conceived without a Male or Company of Man might well be looked upon as the Seed of the Woman here spoken of Now if you ask what necessity there was that the Conqueror should be the Seed of the Woman because the Flesh of Christ is the Bread of Life and the Food of our Faith I shall a little insist upon the Conveniency and Agreeableness of it 1. That thereby he might be made under the Law which was given to the whole Nature of Man Gal. 4.4 God sent forth his Son made of a Woman made under the Law He that came to repair our lost Condition needed to subject himself to the Precepts of God's Law that by Obedience he might recover what by Disobedience was lost and might be to us a Fountain and Pattern of Holiness in our Nature And therefore Christ in our Nature truly subjected himself and conformed himself to the Law of God that general and moral Law which all Men are obliged unto He performed the Duties of the first Table Luke 2.49 Wist ye not that I must be about my Father's Business He took all Occasions to glorify God And the Duties of the second Table as to his natural and reputed Parents Luke 2.51 He went down with them and was subject to them 2. That he might in the same Nature suffer the Penalty and Curse of the Law as well as fulfil the Duty of it and so make Satisfaction for our Sins which as God he could not do He was made Sin for us 2 Cor. 5.21 and was made a Curse for us Gal. 3.13 Phil. 2.8 He became obedient to Death even the Death of the Cross. There was a Curse denounced against those who yielded not personal Obedience and he came in the Sinners room to undergo it that the Justice of God might be eminently demonstrated the Law-giver vindicated and the Breach that was made in the Frame of Government repaired and God manifested to be holy and an hater of Sin and yet the Sinner saved from Destruction 3. That in the same Nature which was foiled he might conquer Satan As a Tempter he conquered him hand to hand in a personal Conflict repelling his Temptations Mat. 4. As a Tormentor and one that had the Power of Death so he conquered him by his Death on the Cross Heb. 2.14 Forasmuch as the Children are Partakers of Flesh and Blood he also himself took part of the same that through Death he might destroy him that had the Power of Death that is the Devil Christ would stoop to the greatest Indignities to free us from this Enemy and to put Mankind again into a Condition of Safety and Happiness that he having conquered they might also conquer 4. That he might take Compassion of our Infirmities having experimented them in his own Person Therefore he assumed humane Nature that he might have assurance of this Heb. 2.17 18. Wherefore in all things it behoved him to be like unto his Brethren that he might be a merciful and faithful High-Priest in things pertaining â—nto God to make Reconciliation for the Sins of the People For in that he himself haâ—h suffered being tempted he is able to succour them that are tempted We have now Assurance that he will pity us more than one who is a Stranger to our Blood He hath had trial of our Nature and our Miseries and Temptations and will be more sensible of the Heart of a tempted Man and will mind and attend upon our Business as his own 5. That he might take possession of Heaven for us in our Nature Iohn 14.2 3. I go to prepare a Place for you and if I go and prepare a Place for you I will come again and receive you to my self that where I am there ye may be also The Devil comes to depress our Nature and Christ came to exalt it he endeavoured to make us lose Paradise and Christ gave us Heaven Man fallen is strangely haunted with Doubts about the other World Now he that came to save us and heal us did himself in our Nature rise from the Dead that he might give us a visible Demonstration of the Life to come which he had promised to us that we might more regard the Offer He himself hath seized upon it that the rest of the Seed may be possessed of it and hath carried our Nature thither that in time our Persons may be translated 6. That after he had been a Sacrifice for Sin and conquered Death by his Resurrection he might also triumph over the Devil and lead Captivity captive and give Gifts to Men in the very Act of his Ascension into Heaven Eph. 4.8 Wherefore he saith When he ascended on high he led Captivity captive and gave Gifts unto Men. Having foiled his Enemies on the Cross it is fit he should triumph over them to assure the World of his Conquest and give such a Measure of his Gifts and Graces to his Church as might help them to scatter the Ranks of the Battel His Victory is shewn to be compleat as to the Head and as to the rest of the Seed of the Woman who are all willing to enter into Confederacy with him he hath left Ordinances and an Almighty Spirit that they may get to Heaven after him II. That Christ is at Enmity with Satan and hath entred into the Conflict with him 1 st We must state the Enmity between Christ and his Confederates and Satan and his Instruments For it is said in the beginning of the Verse I will put Enmity between thy Seed and her Seed which is principally to be understood of the Lord Christ and of his Confederates in the second place against Satan in the first place and his Instruments on the other side There is a double Enmity which Christ hath against Satan and so he undertakes the War against him as contrary to his Nature and Office 1. There is a perfect Enmity between the Nature of Christ and the Nature of the Devil The Nature of Satan is sinful murderous and destructive for it is said he was a Liar and Murderer from the beginning John 8.44 And 1 Iohn 3.8 He that committeth Sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the Works of the Devil Again ver 12. Not as Cain
more urge us to do a thing than Love or to forbear it than hatred These were Christs Motives to undertake the Redemption of Sinners Now we should love what he loveth and hate what he hateth Rev. 2.6 Thou hatest the deeds of the Nicholaitans which I also hate Prov. 8.13 The fear of the Lord is to hate evil pride and arrogancy and the evil way and the froward mouth do I hate But there is more in the Argument than so This was the design of our Redeemer 1 Iohn 3.8 For this purpose the Son of God was manifested that he might destroy the works of the Devil Now it doth not become Christians to contradict the designed end of their Redeemer But this is not all it is to slight the price of our Redemption as if there were no such great Mystery in it that the Son of God should dye for if we slight the benefits we slight the ransom 1 Pet. 1.18 Yea there is this further in it we neglect the Grace that may be had upon such easie terms Surely the coming of our Lord Jesus Christ did somewhat shorten the Power of Sin or else he came in vain he obtained the Grace he purchased Iohn 12.31 Now is the judgment of this world now shall the prince of this world be cast out These are the glorious Fruits and Effects of his Death that it shall tend to the Glory of God and the bringing down the Kingdom of Sin and Sathan in the World They to whom this purchase is revealed and yet reject the offer are guilty of sluggish Cowardise and if they be not delivered from the Power of the Devil and restored to a life of Holyness their Condemnation is just In our Natural Estate by the fall of Adam we were all corrupted and out of frame but the Second Adam came to restore things that were in Confusion and out of frame to their Right and Primitive Order Man hath faln from Holiness and Happiness Sin and Sathan have reigned and raged in this World the Children of this World have blessed themselves in their bad condition and delighted in their slavery and bondage Now if Christ come to make an end of Sin and bring in Everlasting Righteousness shall it be so still as it was before Shall the disordered World go on in its ancient wont Surely there should be more visible fruits of his coming seen among us If Men should lye in Wickedness still and turn their backs upon God after whose Image they were created and Sin and Sathan rule them at their pleasure how are things put in frame that were out of course What hath the Son of God done by all his Holy Life and Bloody Sufferings Surely either the Purchase is not so Great and Glorious or we make but little use of it and so are quite Strangers in Gods Israel I have not done with the Argument yet We have no Communion with Christ yea we renounce it if we continue to be so unlike him 1 Iohn 1.6 7 8. If we say we have fellowship with him and walk in darkness we lie and do not the truth but if we walk in the light as he is in the light then have we fellowship one with another and the blood of Iesus Christ his Son cleanseth us from all sin If we say we have no sin we deceive our selves and the truth is not in us Such a solemne Preface introduceth that truth to shew that if we live in our Sins we shall dye in our Sins and then farewel all Happiness 2. To look after more of this Unction He is Christ the anointed of God we must be Christians Acts 11.26 The disciples were called christians first in Antioch anointed with the Holy Ghost and with Power that we may understand the mind of God consecrate our selves to him work his work and ingage in his Warfare fighting against the Devil the World and the Flesh till we triumph with Christ in Heaven All must be anointed 1. This is the fruit of Christs Exaltation to send and shed abroad the Spirit There are Effects of Christs Humiliation and Effects of Christ's Exaltation The Effects of Christs Humiliation are taking away the Curse of the Law pacifying Gods Wrath satisfying his Justice the Annihilation of the Right which the Devil had over Sinners a Right to return to God and injoy Eternal Life The Exaltation of Christ also hath its effects the application of this Grace and the execution of this Right by quickning us who were dead in Trespasses and Sins and pardoning our Transgressions and putting us into the way Everlasting Now we should seek in Christ not only the force of satisfaction but the force of Regeneration and his efficacious Grace to apply what he hath purchased for us that he may be made sanctification to us as well as Righteousness 1 Cor. 11.30 Since Christ is so able and willing to dispense this Grace freely and abundantly into Mens hearts surely it should not be neglected 2. Consider the necessity of this Grace Our love to Righteousness and hatred of Iniquity is the fruit of this Unction for Affections follow the Nature When we live in the Spirit we shall walk in the Spirit Psal. 97.10 Ye that love the Lord hate evil All that pretend to return to God must show the reality of it this way Therefore as you would be pleasing to Christ do not neglect this Grace 3. Consider the Utility and Profit It is for our Comfort The Spirit is called the oil of gladness because the benefits whereof we are Partakers are matters of great joy Acts 13.52 The disciples were filled with joy and with the holy Ghost Acts 8.39 He went on his way rejoycing Acts 16.34 He rejoyced believing in God with all hts house It is for our Honour we are dignified above others the more we are made partakers of the Spirit 1 Pet. 2.9 Ye are a chosen generation a royal priesthood a holy nation a peculiar people A SERMON On ACTS xxiv 14 15 16. Believing all things which are written in the law and the prophets And have hope towards God which they themselves also allow that there shall be a resurrection of the dead both of the just and unjust And herein do I exercise my self to have alwayes a conscience void of offence towards God and towards man THESE words are part of Pauls Apology against the Accusation of Tertullus Among other things he chargeth him to be an Heretick or an Apostate from the Iewish Religion When the Romans had conquered the Iews they submitted upon this Condition that they should innovate and change nothing in their Religion but defend it against the disturbers of it Now the Christians being accused of innovation and disturbance of such a Religion as was under the caution of the Roman Laws before a Roman Tribunal it concerned them to shew the Harmony and Agreement of both Religions as to the substance This is Pauls business and therefore he giveth an account of his Faith
that he came in such mean Estate as if he were a Worme and no Man Psalm 22.6 I am a worme and no man a reproach of men and despised of the people So also Isa. 53.3 He was despised and rejected of men a man of sorrows and acquainted with grief and we hid as it were our faces from him he was despised and we esteemed him not As a vile and abominable Creature both despised and rejected scarce deemed worthy the Name of a Man or to have any Converse or Communion with them It is the leavings off of Men as we would say the very list and fag-end of Mankind so low and mean that the Nature of Man can hardly descend lower Mark 9.12 The son of man must suffer many things and be set at nought it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made nought worth or nothing Once more the Serpent of all the Beasts of the Field was the Creature which was cursed by God Gen. 3.14 Because thou hast done this thou art cursed above all cattle and above every beast of the field upon thy belly shalt thou go and dust shalt thou eat all the days of thy life Yet by this form would he represent Christ to the Antient Church God chose this to be a Type of Christ which we would have thought a dishonour and disparagement to him Yea this Serpent that was now set up was made of Brass not of Gold to shew that Christ would not appear in Glorious Estate and Majesty but in the meanest and most abject form of any Creature All together will help us to meditate upon the great abasement of the Son of God Quanto vilior tanto clarior nobis esse debet The more he humbled himself the higher estimation should we have of our crucified Lord. Never was any Child of God before Christ under so much misery as Christ himself was his own Heaven his own Father his own God-head hid their Face and Consolation from him Gods Wrath pressed the weight of punishment with the full power of Justice both upon his Soul and Body those for whom he dyed despised him he himself being emptied of all things that make Men respected in the World and depressed lower than ever any Man was as a Worme to be trod upon He was made the matter of common talk and reproach in all Mens Mouths condemned by the ruling part of the World and set at nought by the basest of the People derided and scorned in his most Holy behaviour his bitter Sufferings made a matter of sport and laughter Malice feeding its self with Pleasure upon his Pain and Misery and expressing its self with the basest signs of mockage which disdain could devise flouting at his saving Doctrine and insulting over him as if he had been neither the Son of God nor an honest Man And all this was counted little enough for satisfaction of Justice exacting of him the due punishment of our Sins We tenderly resent contempt and cannot endure to be despised and thrust down when the Sun of Righteousness went back so many degrees in the Dyal of Honour 3. The Brasen Serpent had the Shape and Figure of the Serpent but not the Sting and the Poison Figuram habuit non naturam it had the Figure not the Nature of a Serpent Let us pause upon this a little God would cure the Bite of a Serpent by a Serpent a Serpent stung and a Serpent healed God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh Rom. 8.3 That is by Jesus Christ in our Nature who was made a Sin-Offering and therefore called Sin there The Parties to be cured were Men therefore the son of man must be lifted up that Title is given him here in the Text Christ was debased by this Title by being called the son of man but yet the Sons of Men are dignified by it he came in the likeness of sinful flesh As the Brazen Serpent was in all things like the True Serpent but without any hurtful quality so Christ in all points was like us but without sin Heb. 4.15 He came in the likeness of sinful flesh yet was holy harmless and separate from Sinners 4. The precise place where the Brazen Serpent was lifted up Moses doth not tell us in the Story where this Matter is recorded but it may be collected from other places Moses telleth us that the Israelites going from thence pitched their Tents in Oboth Numb 21.10 from whence it follows that the place was Punon for from Punon they came to Oboth Numb 33.42 43. Now this Punon was a place belonging to Idumaea very famous for Mines of Brass or Copper as is commonly known in Ancient Writings the Brass being called from thence the metal of Punon Eusebius in the Eighth Book of his Ecclesiastical History tells us That Sylvanus and thirty nine more were beheaded for the Faiths sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 near the Mines of Brass in Punon and Eutychius speaketh of divers Christians condemned to work in these Mines So also doth Epiphanius and Theodores So that the Brass out of which the Serpent was made was taken out of the very place in which they were bitten it was the Brass of Punon not without a Mistery That Body which Christ assumed was not brought from elsewhere but born there and formed there where he was manifested in the Flesh for the Salvation of the World and where the Mischief was there was the Remedy at hand 5. The similitude chiefly holdeth in this that as the Brazen Serpent was lifted up upon the Perch or Pole so was Christ lifted up on the Cross 1 Pet. 2.24 Who his own self bare our sins in his own body upon the tree The Serpent first stung us by the Fruit of a Tree and Christ saved us by suffering upon a Tree David had foretold that his hands and his feet should be pierced Psalm 22.16 They pierced my hands and my feet And the Curse of the Law was to be born Christ hath redeemed us from the curse of the Law being made a curse for us for it is written Cursed is every one that hangeth on a tree Gal. 3.13 The Apostle obviates an Objection if the Law do curse all Men how are any freed from the Curse of the Law Even by Jesus Christ who took upon him the Curse due to us while he was obedient to Death even the Death of the Cross for that kind of Death was pronounced to be accursed Deut. 21.23 He that is hanged is accursed of God He came as a Surety in the Sinners Name and would take our burden upon himself and therefore chose a Death of all others most cruel and painful and contemptible ordained for the wickedest and vilest Wretches thereby to assure us of a full ransom and satisfaction to Divine Justice for our wrongs and to imprint upon our Minds the horrors of our Sins Well then here is the Spectacle offered to our Faith Jesus Christ
the meanest and most abject form of Mankind not in any glorious Estate and Majesty Survey the whole course of his Life He was born of a Poor Virgin and instead of a better place laid in an Inn which probably being taken up by Persons of great Quality he was laid in the basest place of the Inn in a Manger His Birth was revealed to Poor Shepherds not to Emperours and Kings not to Caesar at Rome Presently after his Birth he was banished together with his Mother into Egypt and exposed to the Troubles and Toils of a long Journey into a strange Countrey for refuge Afterward till he appeared in his Ministry we read little of him His supposed Father a Carpenter and he himself called so Mark 6.3 Is not this the Carpenter He made Yoaks and Ploughs saith Iustin Martyr Certainly it is probable that as he submitted to other paâ—ts of the Curse so this In the Sweat of thy Brows shalt thou eat thy Bread In the course of his Ministry he suffered many affronts and reproaches Surely his Life was a Life of Sorrows we find him begging Water when thirsty Iohn 4.9 That a Fish payed Tribute for him Mat. 17.27 He had little Money and had no certain Residence and Place of abode but lived by Contribution Mat. 8.20 The Foxes have holes and the Birds of the Air have Nests but the Son of Man hath not where to lay his Head At his Death never was Child of God under so much Misery as Christ himself His own Heavens his own Father his own Godhead did hide their Face and Consolation from him Gods wrath pressed the weight of Punishment with the full Power of Justice both upon his Soul and Body Those for whom he died despised him He himself being emptied of all things which make men respected in the World was depressed lower than any Man and was as a Worm to be trod upon He was made a matter of common talk and reproach in all Mens Mouths condemned by the ruling part of the World and set at nought by the basest of the People derided and scorned in his most holy behaviour his bitter sufferings made matter of Sport and Laughter malice feeding it self with pleasure upon his pain and misery and expressing it self with the basest signs of mocking which disdain could devise flouring at his saving doctrine and insulting over him as if he had neither been the Son of God nor an honest Man And all this was counted little enough for satisfaction of Justice exacting of him the due punishment of our sins II. That this was his own voluntary Act. He made himself of no Reputation You may read that Men set him at nought Act. 4.11 This is the Stoâ—â— which was set at nought of you Builders nay we read Heb. 2.7 Thou madest him a little lower than the Angels It was an act of God himself Yet on Christs part it was voluntary undertaken for the Glory of God and the Good of Men. It was not imposed upon him by constraint without his consent or against his Will An act of love and an act of Obedience are truely consistent A punishment is imposed upon us against our Will but here was a voluntary susception of our burden none of this was due to him upon his own account but ours It was no punishment for his self-exalting but an act of gracious condescention This appeareth in Scripâ—ure two ways 1. In that what he was to do and undergo was proposed to him and he willingly accepted of the terms and conditions When no kind of Sacrifices and Offerings were sufficient to take away sin and save sinners then he said Lo I come to do thy will Heb. 10.6 7. It was told him what it would cost him if he would deliver and save Man kind all was written down in God's Book that he must be made under the Law take upon him the form of a Servant make his Soul an offering for sin How did he like these conditions I was not saith he rebellious neither turned away back Isa. 50 5. No he refused not the terms but cheerfully submitted to them I delight to do thy Will O God He delighted in the thoughts of it long ere it came about Prov. 8.31 Rejoicing in the Habitable part of the Earth and my delights were with the Sons of Men. And when it was to be actually done he repented not 2. The Scripture assigneth this work unto the love and condescention of Christ himself as the next and immediate cause of his ingaging in it and performance of it Gal. 2.20 I live by the Faith of the Son of God who loved me and gave himself for me Eph. 5.25 26. Christ loved the Church and gave himself for it that he might sanctifie and cleanse it with the washing of Water by the Word Rev. 1.5 6. Vnto hiâ— that loved us and washed us from our sins in his own blood The Apostle telleth us 2 Cor. 8.9 Ye know the Grace of our Lord Iesus that though he was rich yet for your sakes he became poor that ye through his poverty might be rich He condescended to a poor and low condition and suffered therein for our good that we might be partakers of the riches of the Grace of God III. That this was for our sakes Christ hath a double Relation 1. As our Mediator Redeemer and Saviour 2. As the pattern and example of holiness in our Nature Both ways it was for our sakes 1. As our Mediator So he emptied himself that we might be filled with all Grace He was born of a Woman that we might be born of God Gal. 4.4 5. When the fulness of time was come God sent forth his Son made of a Woman made under the Law to redeem them that were under the Law that we might receive the Adoption of Sons 2 Cor. 5.21 He was made sin for us that knew no sin that we might be made the Righteousness of God in him He was made a Curse that we might have the blessing Gal. 3.13 14. Christ hath redeemed us from the Curse of the Law being made a Curse for Us for it is written Cursed is every one that hangeth on a Tree That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through Faith He was forsaken for a while thâ—t we might be received for ever And to speak to the very case 2 Cor. 8.9 He was made poor for us that we through his poverty might be rich There are some things in the mediation of Christ which belong to Ministry others to Authority Those which belong to Ministry as to be in the form of a Servant and die He must be a Man for that Some things belong to Authority as to bring us back to God to make our peace with God to convey the Spirit to vanquish Satan to raise the dead to deliver us from Hell to make us everlastingly blessed he must be a God for
that But so as first that which is necessary to be done by his Man-hood be done for us first the merit of his humiliation was to be interposed before we could be acquainted with the power of his exaltation God took this way partly because we were to be restored in a way contrary to that by which we fell We fell by Pride and we must be restored by humility We would be as God not in a way of blessed conformity but cursed self-sufficiency therefore to expiate this pride God must become like Man take our Nature and suffer in it Once Man in the pride of his Heart attempted to be like God and God by a Mystery of humility became like Man that he might bring Man into a nearer degree of likeness to God Partly because the honour of his justice required it Reconciliation supposeth satisfaction for we are not at peace with God till his justice be appeased And the Spirit of God had not been sent if God had not been at peace with us for this is the token of his friendship And till the Spirit be given to change both our Natures and Estate we have no title to the pardon of sin and Eternal Life Therefore the Merit of Christ's humiliation is at the bottom of all the good we expect from God Partly because he delighteth to carry on our Salvation by contraries Christ emptied himself to fill all things became poor that we might be rich brought life out of death covered his glory wherewith he would inrich the World under shame and disgrace In the same way that Christ purchased it we obtain it a Christian is tossed with Tempests and yet the peace of God preserveth his Heart He hath nothing and yet hath all things was disgraced in the World and yet approved of God There was nothing stronger than Christs seeming weakness in his lowest abasement he discovered the greatest power of his God-head He satisfied the Justice of God overcame Death and his Fathers wrath triumphed over Satan crushed his Head when he bruised his Heel The Apostle telleth us 1 Cor. 1.25 The foolishness of God is wiser than Men and the weakness of God is stronger than Men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The foolish part and the weak part that which in Mans opinion hath least Wisdom or strength in it Nothing is such a glorious act of Wisdom and Power as Salvation by Christ dying Christ abased as also to bring a Christian to Heaven by Afflictions rather than to suffer him to be prosperous in the World 2 â—y way of Pattern and Example Christ that came to set open the way to Heaven would also teach us the way to Heaven not only by his Doctrine but Example Christ made himself of no reputation and therefore we should be dead to the reputation and grandeur of the World which is the great diversion and hinderance to the Heavenly Life The Apostle when he bringeth this instance he saith Let the same mind be in you that was also in Christ Iesus Phil. 2.5 This very thing is propounded to our imitation The Son of God had wisdom to chuse right to injoy power to procure the best condition which the World affordeth but yet he chose a mean state of life subject to many afflictions and sorrows Here I shall shew 1. The power of Christ's example in the general 2. What he teacheth us by emptying himself or making himself of no reputation 1. All example hath an alluring power or great force in moving this is the example not of an equal or inferiour but of a great person one far above us This great person is Jesus Christ our Lord the great Messenger of the God of Heaven who came to reclaim Mankind from their vain courses and to instruct them in the way 〈◊〉 Life His example is a perfect and unerring Pattern for his Life is Religion exemplified a visible Commentary on God's Word He came not only to restore us to God's favour by his merit but to set us an example 1 Cor. 11.1 Be ye followers of me as I also am of Christ. Then you cannot err if you follow Christ in his imitable actions 2. It is an ingaging pattern Christs submission to a duty should make it lovely to us The Disciple is not above his Lord nor the Servant above his Master If I then you Lord and Master have washed your Feet ye also ought to wash one anothers Feet Iohn 13.14 Shall we decline to follow such a Leader 1 Ioh. 2.6 He that saith he abideth in him ought himself also so to walk even as he walked Alexander Conqueror of the World atchieved most of his great exploits by his example when hardly beset he would make the first in every danger and desperate action when his Army grew sluggish as laden with spoils of their Enemies he commanded all his Carriages to be fired and when they saw their King devote his rich treasures to the Flame they could not murmur if their mite and pittance were consumed also If Christ had only taught us contempt of the World and not given us an instance of it his Doctrine would be less powerful 3. It is an effectual pattern The Spirit of Christ goeth along with it as well as his Doctrine 2 Cor. 3.18 We are changed into the same Image from glory to glory even as by the Spirit of the Lord. His steps drop fatness He hath left a blessing behind in all the way that he hath trodden before us and sanctified it to us that we may follow after him with comfort 4. It is a very incouraging pattern For he sympathizeth with us in all our difficulties having intendered his own Heart by experience Heb. 2.18 In that he himself hath suffered being tempted he is able to succour them that are tempted Heb. 4.15 We have not an High Priest that cannot be touched with the feeling of our infirmities but was in all points tempted like as we are He knoweth the weaknesses and reluctancies of humane Nature in our hardest duties and will pity and pardon our infirmities 5. The example of Christ will be Armour of Proof against all Temptations The Apostle saith here ver 5. Let the same mind be in you which was in Christ Iesus And in 1 Pet 4.1 For as much then as Christ hath suffered for us in the Flesh Arm your selves also with the same mind If this mind be in you temptations will have little force upon you 2. What he teacheth us hereby 1. Patience under all the indignities we undergo for God's sake in the course of our Pilgrimage 1 Pet. 2.21 It is said Christ suffered for us leaving us an example that we should follow his steps So Heb. 12.2 Looking to Iesus the Author and fiâ—isher of our Faith who for the joy that was set before him endured the Cross despising the shame Let us be contented to be abased for him He descended from Heaven to the Grave as low as he could for us therefore let us
right to these Priviledges and will be matter of everlasting Comfort to you V. It is represented here as a thing evident in God's Government Now I perceive of a truth that God is no respecter of persons Now God's way of Government is either External or Internal and it is seen in both As for instance There are two Acts of Judicature Reward and Punishment I. God's Government is seen in rewarding God's External Government is seen in dispensing outward Blessings to his People as the fruit of their Obedience Micah 2.1 Do not my words do good to them that walk uprightly His promises as declared speak good as fulfilled Do good that is yield Protection Countenance and such a degree of outward Prosperity as supporteth and incourageth them in their service David owned God's dealing with him in this sort Psal 119 56. This I had because I kept thy precepts Now as to his Internal Government he giveth his People increase of Grace peace of Conscience and joy in the Holy Ghost Rom. 14.17 So God often rewardeth Grace with Grace Isai. 58.13 14. If thou call the Sabboth a Delight then shalt thou delight thy self in the Lord. So Psal. 31.14 Be of good courage and he shall strengthen thine heart Proficiency in the same Grace is a reward of the several Acts and Exercise of it So also God delights to reward his Childrens Obedience with Internal Comfort 2. God's Government is seen in punishing Sometimes he useth the way of External punishment by visible Judgments exercised on his own for the breach of his Holy Law Rom. 1.18 The wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men Heb. 2.2 Every transgression and disobedience receiveth a just recompence of reward Sometimes the way of Internal punishment by terrors of Conscience and punishing sin with sin Both Godly and Wicked For the Godly as to External Government 1 Cor. 11.32 When we are judged we are chastned of the Lord. Internal lesser penal withdrawings of the Spirit which God's people find in themselves after some hainous sins and neglects of Grace Psal 51.10 11 12. But the judgments of the Souls of the ungodly are most dreadful As when the sinner is terrified 1 Cor. 15.56 The sting of death is sin Stupified Psal. 81.12 So I gave them up to their own hearts lusts So that the sinner is left dull sensless past feeling Eph. 4.7.8 Having the understanding darkned By horror of Conscience they are made to feel God's displeasure at the courses they walk in But when that is long despised and Men sin on still the other and more terrible judgment cometh the giving up a sinner to his own hearts lusts And losing remorse and tenderness is the sorest judgment on this side Hell 5. In all Acts of Judicature either in punishing or rewarding God is no respect-of persons His own people are not excepted when they fall into wilful or scandalous sins Amos 3.2 You only have I known of all the families of the earth therefore will I punish you for your iniquities Prov. 11. last The righteous shall be recompensed on the earth much more the wicked and the sinner God judgeth not with partiality In his External Government he punishes sometimes with 1 a Blot on their name 1 Kings 15.5 David did that which was right in the eyes of the Lord and turned not aside in any thing that he commanded save only in the matter of Uriah His plotting Uriah's death is more laid to his charge than the other sins which he committed many failings of his are left on Record Distrust Dissimulation rash Vow to destroy Nabal injustice in the matter of Ziba and Mephibosheth indulgence to Absolom his carnal confidence in numbring the people yet all these are passed over in silence as infirmities only the matter of Uriah sticks close to him 2 With many troubles for the vindication of his Justice and Providence tho' they be the dearly beloved of his Soul What troubles in his house ensued David's presumptuous sin his Daughter ravished Amnon slain in his Drunkenness Absolom driveth him to shift for his life his Subjects desert him 2 Sam. 12.10 11 12. Ely's Sons slain Israel discomfited the Ark taken his Daughter dyed in Child-bearing the old Man broke his Neck Do not think your Estate will bear you out Sin is odious to God by whomsoever committed 6. We shall shortly appear before the Tribunal of God where every Man's qualification must be judged whether he fear God and work Righteousness How soon it may come about we cannot tell most will be taken ere they think of it Therefore the word found is often used 2 Cor. 5.3 We shall not be found naked 2 Pet. 3.14 That we may be found of him in peace Phil. 4.9 Well then 1. Let us make our peace with God 2 Cor. 5.19 2. Fear God get a single heart Col. 3.23 Whatsoever ye do do it heartily as to the Lord and not unto men 3. Work Righteousness 1 Iohn 3.7 He that doth righteousness is righteous You must do wrong to none good to all Charge your selves to practice this great Duty A Sermon on MARK iv 24 And he said unto them Take heed what ye hear for with what measure you meet it shall be measured to you again and unto you that hear shall more be given WHat one said of Laws is true of Sermons That there are many good Laws made but there needeth one good Law to put them all in Execution so there are many good Sermons but there wanteth one good one to reduce them all to practice This Scripture conduceth to this very purpose And he said unto them Take heed what you hear c. The Words are a special Admonition touching the right way of hearing the Word Wherein we have 1. A Duty 2. The Reason to inforce it from the fruit and benefit intimated in two Proverbs for with what Measure ye meet it shall be Measured to you again And unto you that hear shall more be given 1. The Duty Take heed what you hear Attend diligently to the matter of Doctrine which I deliver unto you In Luke 8.18 it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Take heed how you hear and Take heed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 namely what you hear so 't is here 'T is a Doctrine most true as being of Divine Revelation most necessary and of great importance to your Happiness you are utterly undone without it Most Excellent as being about the greatest matter the enjoyment of God and the saving of your Souls 2. The Reasons expressed in a Proverb and a promise grounded upon a Proverb 1. A Proverb With what measure you meet it shall be measured to you again This passage is often repeated in the Gospel sometimes as a threatning Matth. 7.2 For with what Iudgment ye Iudge ye shall be Iudged and with what Measure ye meet it shall be Measured to you again Sometimes in the way of a Promise and differently applied to
feared Heb. 5.7 Are you mocked reviled buffetted contumeliously used So was Christ. Are you scourged put to Death by violence So was Christ. 2. From the manner with Meekness and Constancy With Meekness not as Swine but as Sheep Isa. 53.7 As a sheep before the shearer is dumb so he opened not his mouth 1 Pet. 2.23 Who when he was reviled reviled not again when he suffered he threatned not but committed himself to him that judgeth righteously Though he had not in the least kind offended either God or Man yet he was handled as a Sinner and when foul Crimes were laid to his Charge he did not repay his Slanderers in their own Coin but resigned himself to God to deal with him and his Persecutors as he saw fitting he vented no Carnal Passion So for Constancy he continued till all was finished and became obedient unto death even the death of the cross Phil. 2.8 When he was tempted to descend from the Cross he would not but stayed there as long as it was necessary to shew us that we should not descend from our Cross and free our selves from Tribulation by Sin till all be finished If God keepeth us long in an oppressed State without Relief or Deliverance do not make hast but tarry his leisure If by Providence you are unequally yoked bear your Cross as long as God seeth fit to continue it to you If it be a long Imprisonment a long tedious Sickness or any other Affliction do not descend from your Cross till God take it off and help not your selves by Sin out of Affliction 3. From the End the bitterest Trouble will at length have an end Christ was a Man of Sorrows all his Days Tempted Despised Persecuted Censured Scourged Crucified but at length the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is finished cometh and there is a kind of Triumph over all his Enemies and Calamities To teach us to finish our Course with perseverance and patience that at the last we may say we are come to the end of our Sorrows His laborious Pilgrimage was now over and there will a time come when ours shall be over also Christ's Life was a continual Cross and constant Affliction but at length all was finished and the Sorrows of thirty three Years recompenced with Glory and Honour and great Fruit and Success in the Affairs of his Kingdom What is a little momemtary Suffering to the rest of Eternity For a little while he was the despising of Men and the leaving off of the People but afterwards God exalted him and gave him a Name above all Names The perfidious Iews rejoyced for a while but a sad Reckoning came afterwards Iudas had a small time to enjoy his thirty Pieces Pilate within a while rued his Facility and yielding to the Importunity of the Iews But as to Afflictions holily suffered stay a little and all the bitter part will be over 4. All was fulfilled which God determined to be done for the expiation of Sin So that no more Ransom is to be paid our Debt is satisfied Divine Justice hath no more demand to us Sin Satan and Death are spoiled and disarmed and way is made for our Salvation to be owned as coming from Christ alone This is the main Circumstance and therefore I shall explain it a little 1. Negatively 2. Positively 1. Negatively And there 1. In regard of Christ himself And 2. In respect of us 1. In regard of Christ himself Not as if all the necessary Acts of his Mediation were now past Death was just at hand and was comprized in the Expressionâ— his lying in the Grave was but the continuation of his Abasement till the time of his Exaltation should come But in the way of satisfying Justice he had no more to do whatever was done afterwards was by way of Reward not to satisfie Justice but to satisfie the World of the Dignity of his Person He was to Rise from the Dead and ascend into Glory that 's for our more abundant Comfort His Resurrection was his solemn Acquittance our Surety was let out of Prison Rom. 4.25 Who was delivered for our offences and rose again for our justification His Ascension was that we might have a Friend at God's right hand to appear for us Heb. 8.12 We have such an High-priest who is sate on the right hand of the throne of the Majesty in the Heavens Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven it self now to appear in the presence of God for us That being in a glorified and exalted condition he might powerfully apply his Purchase and by his Spirit communicate the Fruits thereof to Believers And he is to come to Judgment to bless and reward his People and to punish his Enemies But all the Sufferings are now compleated or about to be compleated which he was to suffer for our Sins 2. In respect of us It is not so finished but that something is to be done by the Creature Though the Satisfaction be never so perfect yet there is a necessity of Application The Sacrifice and Atonement is sufficient but it must be applied in the way appointed by God The means of Applying are partly Internal which qualifie the Subject and make us capable of the benefit of this Atonement and Satisfaction which are Faith and Repentance and also new Obedience as the consequent of both for Repentance is a returning to our Duty to God and Faith a thankful owning of our Redeemer by whom we return and if we are serious and real all will end in new Obedience and Holiness or else we are liable to Wrath still Faith is necessary Rom. 3.25 Whom God hath set forth to be a propitiation through faith in his blood Repentance is necessary Acts 3.19 Repent ye therefore and be converted that your sins may be blotted out New Obedience is necessary Heb. 5.9 He is become the author of eternal salvation to all that obey him And partly External by the Word and Sacraments The Word Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth The Word calleth upon us to accept of Christ and that Life and Mercy which is offered to us in him The Sacraments which are Baptism and the Lord's Supper By Baptism we profess and are obliged to put on Christ Gal. 3.27 For as many of you as have been baptized into Christ have put on Christ. Or to apply him to our selves as a Garment to the Body that he may communicate to us his Righteousness Life and Spirit And by the Lord's Supper we come more abundantly to take part in this Consolation 1 Cor. 10.16 The cup of blessing which we blâ—ss is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ That is hereby we are solemnly made Partakers of the Body and Blood of Christ and the
Heb. 2.15 Who through fear of Death were all their Life-time subject to Bondage At Death these Fears are more active and pungent 1 Cor. 15.56 The Sting of Death is Sin and surprize the guilty Soul with greater Horror and Distraction then they are summoned to their great Account If the Soul were mortal why should Men be afraid of Torments after Death They anticipate the Miseries of the Life to come not as it puts a Period unto their natural Comforts but as it is an Entrance into everlasting Miseries 4. The Scripture directs to this Argument the Justice of God for the Comfort of the Faithful 2 Thess. 1.5 Which is a manifest Token of the righteous Iudgment of God The Sufferings of the Faithful are a Demonstration of a future Estate there is a God If there be not a first and Fountain-Being how did we come to be for nothing can make it self Or how did the World fall into this Order This God is just for all Perfections are in the first Being If we deny him to be just we deny him to be God and the Governour of the World Rom. 3.5 6. Is God unrighteous who taketh Vengeance God forbid for then how shall God judg the World Now it is agreeable to the Justice of his Government that it should be well with them that do well and ill with them that do evil or that he should make a difference by Rewards and Punishments between the Wicked and Obedient It seemeth uncomely when it is otherwise Prov. 26.1 As Snow in Summer and as Rain in Harvest so Honour is not seemly for a Fool. When the Wicked are exalted Men look on it as an uncouth thing Now this Reward and Punishment is not fully dispensed in this World even in the Judgment of them that have no great knowledg of the heinous Nature of Sin and the Judgment competent thereunto Yea rather the best are exercised with Poverty Disgrace Scorn and all manner of Troubles their Persons molested their Names cast out as odious when the Wicked live in Pomp and Ease and oppress them at their pleasure Therefore since God's Justice doth not make such a difference here there is another Life wherein he will do it otherwise we must deny all Providence and that God doth not concern himself in humane Affairs and that a Man may break his Laws oppress his People and no great Harm will come of it Zeph. 1.12 The Lord will not do Good neither will he do Evil. And God would seem indifferent to Good and Evil yea rather partial to the Evil and to favour the Wicked more than the Righteous which is Blasphemy and a diminution of God's Goodness and Holiness Psal. 11.6 7. Vpon the Wicked he shall rain Snares Fire and Brimstone and an horrible Tempest this shall be the Portion of their Cup. But the righteous Lord loveth Righteousness and his Countenance doth behold the Vpright Obedience would be Man's Loss and Ruin and so God would be the worst Master 1 Cor. 15.19 If in this Life only we have hope in Christ we are of all Men most miserable They that forsake the sinful Pleasures of this Life hazard all their natural Interests row against the Stream of Flesh and Blood would be ill provided for by their Religion Therefore there is another Life wherein God will reward his People Secondly I shall urge other Arguments for the Immortality of the Soul 1 st The Capacity of the Soul argueth the Immortality of it Now it is capable 1. Of Civil Arts. 2. Of owning the distinction between Good and Evil. 3. Of knowing Immortality and Matters of everlasting Consequence 4. Of knowing God and his Attributes 5. Of the Divine Nature which consists in the Knowledg and Love of God 6. Of a sweet familiar Communion with him Let us see how all these Capacities will prove the Matter in hand 1. The being capable of Civil Arts will prove the Soul's spiritual Substance far excelling the Beasts in Dignity for it is capable of all kind of Learning and witty Inventions as Grammar and the knowledg of Tongues and Rhetorick to form and polish our Speech Logick to refine our Reason Ethicks to order our Manners Medicine to cure the Distempers of our Bodies by Physicks or by natural Philosophy it knoweth all kind of Things all Ranks of Beings from God and Angels to the smallest Worm yea it acquireth such Skill as to make use of all Creatures for its own benefit James 3.7 For every kind of Beasts and of Birds and of Serpents and things in the Sea is tamed and hath been tamed of Mankind The Power and Skill of Man is large and reacheth through the whole Creation by one Means or other Man mastereth them Now what doth this signify but that Man hath a Soul different from the Souls of the Beasts Iob 35.11 He teacheth us more than the Beasts of the Field and maketh us wiser than the Fowls of Heaven And that will contribute much to the matter in hand Solomon puts the Question Eccles. 3.21 Who knoweth the Spirit of Man that goeth upward and the Spirit of a Beast that goeth downward to the Earth Mark there he asserts that the Spirit of the Man goeth upward and the Spirit of the Beast goeth downward there is an Ascent ascribed to the one and a Descent to the other upward implieth Heaven and heavenly things downward the Earth and earthly things The humane Soul ascendeth to God the universal Judg of all the World whose Throne is in Heaven but the Soul of the Beasts taketh its Lot among all earthly things which are at length resolved into Earth Water and Air. In the Creation God is said to breath into Man the Spirit of Life not so of the Beast So in the Dissolution the one returneth to God the other leaveth off to exist and when they die they are no more 2. It is capable of owning the Distinction between moral Good and Evil. He that doth not acknowledg it is unworthy the Name of Man for to love or hate God is not indifferent nor to kill a Neighbour or hunt an Hare in the Woods to use lawful Matrimony or for a Man to pollute himself either with promiscuous or incestuous Imbraces Now if our Souls differed not from the Soul of a Beast they could have no such Apprehension or Conception The Beasts know Pain and Pleasure but they have no Knowledg of Vertue and Vice as is sensible to every one that considereth them but Man hath Rom. 2.14 15. For when the Gentiles which have not the Law do by Nature the things contained in the Law these having not the Law are a Law unto themselves which shew the VVork of the Law written in their Hearts Well then Man hath a Life beyond this a further End of his Actions than a Beast which is to approve himself to God to whom he must give an Account whether he hath done Good or Evil. For a Conscience supposeth a Law and a Law
plentiful Life of Worldliâ—gs with the forfeiting of the Soul the Pleasures of Sin for a Season with the Pains of Hell 4. The fourth sort of Comparison which the Scripture directs us unto is Temporal bad things with Eternal good things and that is the Case we have now in hand Thus Rom. 8.18 For I reckon that the Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in us Sufferings for the present may be very great but the Glory that is revealed to us and shall one day be revealed in us is much greater as there is no Comparison between a little Flea-biting or the prick of a Pin with eternal Ease and Rest or the trouble of entring by a strait Gate or Entry into a glorious Palace 2 Cor. 4.17 For our light Affliction which is but for a Moment worketh for us a far more exceeding and eternal Weight of Glory The Sufferings of the present World are leves breves light and short not in themselves but in comparison with eternal Life In themselves they may be some of them very sharp and grievous and some also very long and tedious but look what a Point is to the Circumference that is Time to Eternity and what a Feather is to a Talent of Lead that are present Evils to future Glory and Blessedness All this is spoken to shew that it is better to be miserable with the People of God than happy with his Enemies and that we should not be drawn away from Christ neither by the comfortable nor troublesom things we meet with in the World 6. This Happiness which Christ hath proposed is at the general Resurrection or Christ's coming to Judgment for that is the Point which the Apostle is now discoursing of There is a distinction between the Good and the Bad at Death when the Spirits of just Men are made perfect Heb. 12.23 and the Spirits of the Wicked are sent to Prison 1 Pet. 3.19 The Soul dieth not with the Body but some go one way some another the Souls of just Men to God's Palace of Glory where they are with Christ and the Souls of the Wicked to the Prison of Hell But this Retribution is not sufficient for two Reasons because it is private and doth not openly vindicate the Justice and Holiness of God and it is but on a part the Soul and not the Body 1. Because it is private and dispensed apart to every single Person Man by Man as they die Certainly it is more for the Honour of God to bring his Judgment to Light as the Prophet speaketh Zeph. 3.5 Every Morning doth he bring his Iudgment to Light Here the Love of God towards the Good and the Justice of God towards the Wicked is not brought into the clear Light nor at Death neither the Mouth of the Pit is not visibly opened nor the Glory of Heaven exposed to view But then this different Respect is more conspicuous when the Justice of God hath a publick and solemn Triumph and his Enemies are branded with Shame and Ignominy and the Faith of his Elect found to Praise and Honour and the one are publickly condemned and the other justified by the Judg sitting upon the Throne Acts 3.19 That your Sins may be blotted out when the Times of Refreshing shall come from the Presence of the Lord. 2. As it is upon a part the Soul only The Bodies of the Holy and the Wicked are both now sensless and moulder into Dust in the Grave and till they be raised up and joined to their Souls can neither partake of Wo or Weal Pleasure or Pain The Soul though it be a principal Part is but a Part the Body essentially concurreth to the Constitution of the Man and it is the Body that is most gratified by Sin and the Body that is most pained by Obedience and therefore the Body which is the Soul's Sister and Coheir is to share with it in its eternal Estate whatever it be Therefore that we may not be in part punished nor in part rewarded there is a time coming when God will deal with the whole Man and that is in the Day of Christ's solemn Court and Audience when all the World shall be summoned before his Tribunal 7. The Apostle proveth this because the Righteousness of God's Government will not permit that his People should be accounted of all Men most miserable To clear this I shall shew First In what sense the Apostle saith If there were no Life to come Christians were of all Men most miserable Secondly How this will not consist with the Righteousness of God's Government First In what sense the Apostle saith If there were no Life to come Christians were of all Men most miserable I put this first Question that we may not mistake the Apostle's meaning when he pronounceth Christians to be of all Men most miserable if our Hopes in Christ were terminated with this Life Take him right and therefore 1 st Negatively 1. It is not to deny all present Providence or watchful Care over his oppressed People No. Eccles. 3.16 17. And moreover I saw under the Sun the Place of Iudgment that Wickedness was there and the Place of Righteousness that Iniquity was there He meaneth not in the Mountains of Prey only but in the Tribunals of Justice there was Iniquity and Wickedness I said in my Heart God shall judg the Righteous and the Wicked for there is a Time there for every Purpose and for every Work So again Eccles. 5.8 If thou seest the Oppression of the Poor and the violent perverting of Iudgment and Iustice in a Province marvel not at the matter for he that is higher than the highest regardeth and there be higher than they Both these Places shew that there is a Providence though God for a while permit his meek and obedient Servants to be oppressed and in the Eye of the World they seem to be forgotten and forsaken and utterly left to perish yet in due time God will exercise a righteous Judgment on them and their Enemies The like you have Psal. 58.11 So that a Man shall say Verily there is a Reward for the Righteous verily he is a God that judgeth in the Earth It is not meant of hereafter but now It is many times found that Godliness and Holiness are Matters of Benefit and Advantage in this World abstracted from all Reward in another Life The World is not governed by Chance but by a wise and a most just Providence It may be God doth not relieve the Oppressed so soon as Men would yet in due time he will not fail to shew himself the Ruler of the Affairs of Mankind So that this is not his meaning to exclude all present Providence 2. Not to deny that we have such Benefits by Christ here in this World as not to make our Condition more valuable than that of the Wicked We have Hopes by Christ of the Pardon of Sins and that is
1 Pet. 2.3 If so be you have tasted that the Lord is gracious A Man hath at first a Taste that he may have trial how sweet the Ways of God are Now if after trial you are not satisfied but make choice of the World again it is a mighty Wrong and Contempt you put upon Grace for you do as it were declare and pronounce that you have made trial and upon Experience have found the Pleasures and Profits of the World are better than all the Comforts that flowed from the Grace of God The whole Aim of the Word is to perswade Men to make trial of the sweetness of Grace Psal. 34.8 O taste and see that the Lord is good and that his Grace is good but now your Experience is a flat Negative and Contradiction to the Word and you do as it were say I have made trial and I find no such Sweetness in it None wrong Grace so much as they that have tasted of Grace and yet have turned aside to the Profits and Pleasures of the World again and grow weary after some Strictness of Profession Vse 2. To press you to glorify Grace This is the Glory God expects from you Ephes. 1.6 To the Praise of the Glory of his Grace wherein he hath made you accepted in the Beloved If an Artificer shew you a curious Piece of Workmanship he expects to be praised for his Skill A Wrestler that hath foiled his Adversary expects to be praised for his Strength not for his Beauty that is not a proper Praise A King in his Royal Gifts expects to be praised for his Magnificence So sutably the Lord who doth all things freely and according to the motion of his own Will expects to be praised for his Grace therefore you should be always ecchoing out Grace Grace Zech. 4.7 and admiring the Dispensations of God's Love It is a sure sign a Man hath received no Benefit by Grace if his Heart be not stirred up to praise Grace certaialy he that is a Partaker of it must needs be most affected with it Let us see a little what cause we have to praise God above the Angels and above other Men. 1. Above the Angels I do not mean the bad Angels with whom God entered not into Treaty he dealeth with them in Justice not in Grace but even the good Angels In some respects we have more cause to bless God than even the good Angels Thankfulness and Gratitude looks to the freeness and graciousness of the Gift rather than the greatness of it it looks not to the benefit so much as the good-will of the Giver It is true God hath been exceeding good and bountiful to the Angels in creating them out of nothing that they are the Courtiers of Heaven but mark how good and gracious he is to us above them The Angels never offended him but he is bountiful and gracious to us notwithstanding the Demerits of our Sin his wronged Justice interposed and put in a Bar yet Grace breaks out and is manifested to us unworthy Creatures There was nothing that hindred God from doing good to the Angels A holy God hath a blessed righteous holy Creature but Justice must be satisfied as to us we are a Generation of sinful Men the wretched Children of Apostatizing Adam we had forsaken God and cast him off which the Angels never did that had a long Experience of God's Goodness and Bounty The very Angels wonder at the Grace shewed to us especially at that by which Justice is satisfied 1 Pet. 1.12 Which things the Angels desire to look into 2. Above other Men. There 's a common and inferior sort of Grace which is made known to all the World The whole Earth is full of his Goodness but this Grace that bringeth Salvation that 's peculiar to the Elect to a few poor base Creatures in themselves a little handful whom God hath chosen out of the World Joh. 14.22 How is it that thou wouldst manifest thy self unto us and not unto the World Free Grace doth pick and choose and how it chooseth out things that are in themselves of no account Look as when God chose a Sacrifice for himself the Lion was not offered but the Lamb and the Dove so God hath chosen not those that are accounted Gods but a few despicable Creatures Free Grace many times chuseth the worst that all the Glory might be of God If a Man might chuse Trees for Building he would not chuse crooked ones but those that are straight and fittest for his use and purpose But when God comes to look among the Sons of Men many times he chuseth the most crabbed Pieces and calls them with a holy Calling according to the purpose of his Grace It is a wonder sometimes to see how Grace makes the difference between two Persons involved in the same Guilt Justice can make no Separation when Men are in a like Case they must look for the same Judgment but Grace makes a great Separation Many of God's Elect are as deep in Sin as those now in Hell yet God makes a difference Both the good and bad Thief were involved in the same Condemnation yet one is taken into Paradise and the other went unto his own place Thus praise and glorify Grace Hath appeared unto all Men. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appeared signifies it is broken out of a sudden like a Star or like a Light that was not seen before and so it refers to the late Manifestation of the Gospel in the Apostles days Now on a sudden it broke out So Luke 1.78 79. Through the tender Mercy of our God whereby the Day-spring from on high hath visited us to give Light to them that sit in Darkness and in the shadow of Death It is meant of the breaking out of the Gospel as the Day doth after a dark Night so here the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth the same Doct. 2. That Grace in the discoveries of the Gospel hath shined out in a greater Brightness than ever it did before This Grace appeareth in the Gospel there and there only is it clearly manifested In the Prosecution of this Point I shall shew I. What Darkness there was as to the knowledg of Grace before II. How much of Grace is now discovered I. What a Darkness there was before the eternal Gospel was brought out of the Bosom of God There was a Darkness both among Jews and Gentiles In the greatest part of the World there was utter Darkness as to the knowledg of Grace and in the Church nothing but Shadows and Figures 1. This Grace was not known in the World only a little of it was Psal. 33.5 The Earth is full of the Goodness of the Lord some inferiour Grace was made known to them in the Creation and in the course of Providence by showers of Rain and fruitful Seasons Grace on this side Heaven but nothing of the Secrets of God's Bosom of the Incarnation of God of the Expiation of Sin
by his Death of Salvation by Faith in the Mediator this depends not upon the Connexion of natural Causes but the free Pleasure of God therefore the Angels knew it not till it was revealed in the Church Ephes. 3.10 To the intent that now unto the Principalities and Powers in heavenly places might be known by the Church the manifold Wisdom of God The Gentiles by looking into the Order of Causes could never find it out They might find a first Being and the chiefest Good but not a Christ not a Saviour there they sat in the shadows of Death and did not understand nor desire Eternal Life Acts 14.17 Nevertheless he left not himself without Witness in that he did good and gave us Rain from Heaven and fruitful Seasons filling our Hearts with Food and Gladness Much of God may be seen in the known courses of Nature Rain from Heaven and fruitful Seasons but nothing of Christ. The Apostle speaks it there to disswade them from the Worship of Iupiter and Mercury and other of the Vanities of the Gentiles he argues from the Grace of Nature and common Benefits which they had received this were enough to make them acknowledg a Divine Power Pray mark the Apostle saith He left not himself without a Witness yet he suffered them to walk in their own ways because he did not reveal his Gospel nor give them his Spirit Psal. 147.19 20. He sheweth his Word unto Jacob his Statutes and his Iudgments unto Israel He hath not dealt so with any Nation and as for his Iudgments they have not known them Rom. 16.25 26. According to the Revelation of the Mystery which was kept secret since the World began But now is made manifest and by the Scriptures of the Prophets according to the Commandment of the everlasting God made known unto all Nations for the Obedience of Faith Ephes. 3.4 5. Whereby when ye read ye may understand my Knowledg in the Mystery of Christ which in other Ages was not made known unto the Sons of Men as it is now revealed unto his Holy Apostles and Prophets by the Spirit Col. 1.26 27. Even the Mystery which hath been hid from Ages and from Generations but now is made manifest to his Saints To whom God would make known what is the Riches of the Glory of this Mystery among the Gentiles which is Christ in them the Hope of Glory But God suffered them to serve their own Lusts and to carry on that Religion which they had feigned to themselves But then he left not himself without a Witness for they had many corporal Blessings from whence they might easily collect that they should not worship Stocks and Stones and dead Men but the living God by whose Providence those Blessings were dispensed Though he gave them not the Gospel yet he gave them the Light of Nature and the Looking-glass of the Creatures There is much ado whether this were auxilium sufficiens Gratiae a sufficient Help to convert them or to bring them to such a Condition that they might gain the Grace of God It was enough to oblige them to seek after God and to convince them that they did ill in worshipping the Creatures but it was not sufficient to find out the true God and enjoy him Saving-Grace is not granted by any Promise to the improvement of Nature Well then though the whole Earth be full of the Goodness of the Lord that is of the Fruits and Effects of his common Bounty yet nothing of his Saving-Grace is known till it appeared and broke out in the Gospel 2. To the Jews this Grace began to dawn but it was veiled in Figures and Shadows that they could not see clearly The Substance of their Doctrine was the same with ours but there is a great deal of difference in the manner of Dispensation they had the dark Text and we the Exposition There was Grace and Shadow by Moses but Grace and Truth came by Iesus Christ John 1.17 because here all the Types were revealed and we have the Substance it self Christ is the Light of the World The Sun the farther off it is from rising the less Light it gives Christ was not then risen therefore there was but Twi-light and full of Shadows Grace is opposed to the Condemnation of the Moral Law and Truth to the Shadows of the Ceremonial Law Christ's Offices his Benefices his Person were but darkly propounded to them Take but one place for all Of all the Ministers of the Legal Dispensation Iohn Baptist saw the clearest yet saith Christ the least of Gospel-Ministers knows more than he Matth. 11.11 Verily I say unto you among them that are born of Women there hath not risen a greater than John the Baptist notwithstanding he that is least in the Kingdom of Heaven is greater than he Iohn drawing nearer to Christ had a clearer knowledg of the Meaning and Application of the Types than others had But now those that have lived after the pouring out of the Spirit upon Christ's Ascension under the Gospel-Dispensation have a clear insight into the Doctrine of Grace far more clear than it was in the days of Iohn II. What and how much of Grace is now discovered I answer 1. The Wisdom of Grace The Gospel is a meer Riddle to Carnal Reason a great Mystery 1 Tim. 3.16 Great is the Mystery of Godliness There we read of God and Man brought together and Justice and Mercy brought together by the Contrivance of Grace Here we only see this Mystery that is without Controversy great for these Things could not come into the Heads of any Creatures If Angels and Men had been put to study and set down their Way of Reconciliation to God how it should be they could never have thought of such a Remedy as the bringing of God and Man together in the Person of Christ and Justice and Mercy together by the Blood and Satisfaction of Christ this came out of no Breast but God he brought the Secret out of his own Bosom When the Question was put in the Counsel of the Trinity How Man that was fallen might be brought again to God from the Depth of Misery to the Height of Happiness Grace interposed and propounded Christ to be God-Man in one Person O the strangeness and wonderfulness of this Contrivance If you consider the Weakness and Vileness of Humane Nature the Infiniteness and Excellency of the Divine Nature certainly such a Plot could not enter into the Head of any Creature Upon what Grounds could any Creature expect such a Condescention that Mortal and Immortal Infiniteness and Finiteness should come together And as the Person of Christ is wonderful so also is his Work and Business which was to bring Justice and Mercy to kiss each other that Justice might have full Satisfaction for Mens Sins and Mercy have full Content in procuring their Salvation that Grace might be glorified and yet Justice be no Loser When God redeemed the World he had a greater Work
it was sold was it not in thine own Power still they kept a Property to dispose of it as they saw cause And pray mark it is not said that they did equally divide among them all the things that were sold but Acts 2.44 45. All that believed were together and had all things common and sold their Possessions and Goods and parted them to all Men as every Man had need Here was no levelling but an orderly Charity there was great necessity and they believed the Destruction and Desolation of Iudea and therefore in wise fore-sight took this course And therefore it is notable that it is not said that they sold all they had but only their Possessions and Inheritances Acts 4.34 35. As many as were Possessors of Lands or Houses sold them and brought the Prices of the things that were sold and laid them down at the Apostles Feet c. And still it was free yet it was not taken from them but freely given by them it was not catch who catch can but Distribution was made unto every Man according as he had need ver 35. Some good People kept their Houses still as Mary had her House Acts 12.12 He came to the House of Mary 2. Have wicked Men any Right in what they do possess or may they be spoiled as the Canaanites were and outed of all their Possessions I answer Wicked Men have a civil Right and that is Banck enough against Violence and Invasion of Property or suppose there were no other Title but Grace and a Man that had not Grace were an Usurper what a World of Inconveniences and Confusions would follow If one Man were made Judg of another Man's Grace how should we know who had a Right Give unto Cesar the things that are Cesar's if it were so we could not trade with them but Abraham bought the Field of Mamre Wicked Men have a civil Right but that is not all they have a Right before God a common Right of Providence so that they are not Usurpers of what they do possess it is their Portion Psal. 17.14 From Men of the World which have their Portion in this Life and whose Belly thou fillest with thy hid Treasure It is true they have made a Forfeiture as to God and deserve to lose all but the Sentence of the Law is not executed upon them and therefore by the Gift and Indulgence of God they have a just and free use of such things as fall to their share and portion There cannot be a better Title than God's own Gift now God in the general course of his Providence giveth wicked Men many things as he gave Tyrus to Nebuchadnezzar He that giveth them their Lives giveth them Meat and Drink they do him common Service and God rewardeth them with common Mercies But they have not such a Right as God's Children a Right from the Covenant of Grace from God's Love and for their good but their Blessings are salted with a Curse 3 d Rule of Justice If Wrong be done Restitution must be made It is not enough to reconcile your selves to God if you have thriven by unjust Gain but you must make Restitution to Men else the Sin remains There is in all such Acts the Sin and the Injury Now many seek to take away the Sin while the Injury remains but that cannot be and some may seek possibly to do away the Injury while the Sin remains they do not reconcile themselves to God In the Law of Moses he that wronged his Neighbour was to make Restitution Levit. 6.5 He shall restore it in the Principal and shall add the fifth part thereto and give it unto him to whom it appertaineth in the day of his Trespass-Offering That Law speaks of Wrong done against our Will The Thief that wronged with set purpose was to restore fourfold but if a Man did by chance and against his Will wrong another when he was convinced of it he was to restore the Principal and the fifth part in the day of his Trespass-Offering Our Lord renews and repeats this Sentence of the Law Mat. 5.24 First be reconciled to thy Brother and then come and offer thy Gift It is an Allusion to this Law where on the day of their Offering they were to make Restitution this is the only way to retract the Wrong As long as you retain the use and fruit of your fraudulent Practices the Sin and the Injury is continued and there can be no true Repentance In the very counterfeit Repentance of Iudas there was a kind of Restitution it is a necessary Fruit of Grace When Salvation was come to Zacheus his House and he was converted he offers the Restitution of the Law If I have taken any thing from any Man by false Accusation I restore him fourfold Luke 19.8 ' Therefore the continuance of Gain gotten by Fraud upbraideth the tender Conscience with the Sin Non remittitur peccatum nisi restituatur ablatum and if you should be disabled from Restitution your acknowledgment must be very serious and humble and take Shame to your self and do what you can And if Servants have purloined from their Masters or if any have thriven by Iniquity of Traffick restore as far as possibly you can He that can rectify the Injury and doth not doth not repent and God will not accept him If the Party wronged be not living it must be given to the next Heir if none of the Line be found it must be given to God for as long as it remains with you it is an accursed thing and will bring a Curse on all the rest If you have wronged others in their Names make them all the Satisfaction you can Christ drew from Peter a treble Profession of his Love to answer his threefold Denial By all publick Vindications you should seek to heal the Wound you have made Take an Instance of one that accused a Bishop at Ierusalem falsly God touched his Heart that he wept his Eyes blind 4 th Rule of Justice You must bear the Injuries of others with Patience rather than revenge them If Patience be not a part of Justice I am sure private Revenge is a part of Injustice because you take God's Work out of his Hands and you make your selves Magistrates without a Commission Rom. 12.9 Dearly beloved avenge not your selves but rather give place unto Wrath for it is written Vengeance is mine I will repay saith the Lord. You must leave it to God and his Deputies It is an Usurpation and against all right to avenge your selves that a Man should be Accuser Judg and Executioner and all in his own Cause where Self-Love is is apt to make us partial If we are fit to be an Accuser certainly not to be Judg and Executioner â—t crosseth the Ends of just Revenge which are to right the Party wronged or mend the Party offending or to provide for publick Safety He that avengeth his own Quarrel doth but more and more enrage his Adversary
here wronged Justice interposed and put in something by way of Bar against us yet notwithstanding the Demerit of our Sins he would take us into his Favour In the Creation God shewed himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Angels but in Redemption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lover of Man Tit. 3.4 After that the Kindness and Love of God our Saviour towards Man appeared 2. Chiefly because of the Life they live the new Creature hath a more noble Being than all the Creatures in the World and lives a more noble Life Put the whole World in the Ballance and it is not worthy to be compared with the new Creature those that are purified and sanctified the World is not worthy of them Heb. 11.38 Of whom the World was not worthy Look as the Life of Reason excels that of Sense and the Life of Sense that of Vegitation the Life of Beasts is better than the Life of Plants and the Life of Man better than the Life of Beasts so doth Grace excel Reason and the Life of Saints is a more noble Being than that of Men. I confess if you go upward we cannot say the Life of Glory as much excels the Life of Grace as the Life of Grace excels the Life of Reason there is a greater Difference between the Life of Reason and the Life of Grace than between the Life of Grace and the Life of Glory or between a carnal Man and a Child of God than between the most glorified Saint in Heaven and the weakest Believer on Earth The Difference between Glory and Grace is gradual but the Difference between the carnal Life and the spiritual Life is essential Glorified Saints and Saints here living the Life of Grace differ only in Degrees but the Life of Grace and the Life of Nature differ in kind There is more Difference between a Toad or Beast and a Man than between a Child and a Man Grace and Glory differ but as a Child and a Man only in Degree but Grace and Sense and Grace and Reason differ as the Life of a Toad and the Life of a Beast from the Life of a Man Vse 1. Information 1. That we should not value Men by their secular Interests but by their Relation to God The Lord doth not call the Potentates of the Earth his Treasure as he doth his Holy Ones Prov. 12.26 The Righteous is more excellent than his Neighbour Men may be mighty in the World yet base and vile in God's Esteem Dan. 4.17 He gives Kingdoms to the basest of Men. It is notable in the prophetical Visions of the great Monarchs of the World they are compared to wild Beasts Alexander the Mighty yet is called the Goat of Graecia Paul calls Nero a Lion They that brave it in the World as if they were Gods upon Earth yet in the Lord's Account they are but Beasts But now the Saints are the precious excellent ones of the Earth Psal. 16.3 Therefore we should not value Men by their outward Greatness James 2.1 Have not the Faith of our Lord Iesus Christ the Lord of Glory with respect of Persons If you have Relation to Christ he puts a Glory and Excellency upon you you are his Treasure Saith Tertullian Non ex personis fidem sed ex fide personas We must not measure the Faith by the Person but the Person by his Faith They are Fools that despise and vilify those upon whom God sets the greatest Price and admire those that are of lowest Esteem with God 2. It informeth us that the Judgment of God and the Judgment of the World are very contrary The World counts the Saints the Filth the Scurf and Off-scouring of all things and God calls them Jewels and Treasure Alas with God carnal Men are nothing worse than nothing It had been better for them saith the Spirit of God that they had never been born and they are viler than the Earth The blind World knows not how to value the Stamp and Seal of the Spirit When God hath impress'd his own Image the World knows not how to value them but God values them These are Coins and Medals God will keep in his own Treasure Certainly they are worthless Souls that despise them that count Purity a Disgrace It hath always been the World's Fashion to crucify God in Effigie in his Picture to despise oppress and scoff at them that bear his Image and resemble him and malign and scorn the Lustre of Holiness 3. It informs us how much it concerns us to be holy and purified for those he counts to be his Treasure God's Church is his Heritage but every one that lives in the Church God doth not count them to be his Jewels Many claim Acquaintance of him by virtue of Offices and Ministration in the Church yet they are disclaimed and disowned by God Mat. 7.22 23. Many will say to me in that day Lord Lord have we not prophesied in thy Name and in thy Name have cast out Devils and in thy Name done many wonderful Works And then will I profess uâ—â—â— them I never knew you depart from me ye that work Iniquity The Holy Ghost brings in some that had great Gifts and Employments in the Church And as when a Man entertaineth another with Strangeness we use to put him in mind by some Tokens so carnal Professors put Christ in Mind as it were by some kind of Tokens Do you not remember that we prophesied in your Name c. and we were employed in special Offices in the Church No verily I know you not he disclaims and disowns them 4. It informs us that it is dangerous to molest oppress and prosecute the Godly those that are purified because they are God's peculiar ones you meddle with the Apple of his Eye and to destroy them is Sacrilege Israel is a holy thing Ier. 2.3 Israel is Holiness unto the Lord and the first-fruits of his Increase all that devour him shall offend Evil shall come upon them saith the Lord. Sacrilege hath been always deadly robbing of Temples among the Heathen hath been always observed to be fatal to those that attempted it the Lord by his wise Providence was pleased to suffer the Devil to follow them with Tempests and Punishments to keep up the Notion of a Divine Power which is the Fundamental Principle and Ground of all Religion So when you oppress and destroy the People of God and malign them you devour that which is holy which will prove fatal and deadly Look as he told the Governour Acts 22.26 Take heed what thou doest for this Man is a Roman So God is very tender of these kind of Men they are his Jewels his Treasure take heed how you use them Vse 2. Exhortation and that both to carnal Men and to God's People who are his peculiar ones First It exhorts carnal Men to put in for a share in this great Privilege to be one of God's peculiar ones those that he counts his
with God's Love Again there are some special Duties which cannot be performed without Comfort as rejoicing in God Phil. 4.4 Rejoice in the Lord always and again I say Rejoice You cannot have comfortable Thoughts of God your Meditation of God will not be sweet until you have Apprehensions of his Grace And you cannot long for the Presence of Christ. It is the Spirit in the Bride that saith Come Rev. 22.17 God will not be sweet nor the Day of Judgment looked upon with Hope and Longing And so for Thankfulness for Mercies Thanksgiving is the Vent of Comfort and Joy 3. Tho it costs you Pains it will make amends at length All excellent things are encompassed with Difficulty Comforts would not be rightly prized nor rightly managed if they did not cost us Pains and Diligence The Heir that comes to his Estate without Labour spends it riotously many times whereas those that know the getting of an Estate are careful in spending it so when we come lightly by Comfort we are apt to abuse it It must cost Pains for it is the Nature of Man to slight things that are easily obtained 4. Consider Comforts were to be suspected if they cost you nothing Foolish Presumption is like a Night-dream soon gone like a Mushroom that grows up in a Night or like Ionah's Gourd Behold thou hast not laboured neither madest it to grow saith God Ionah 4.10 So an idle Conceit without Labour that you receive you know not how comes to nothing False Comfort casts a false shadow upon the Soul for a while to shelter it from the Wrath of God but the Worm of Conscience will soon devour it But a settled solid Comfort tho it costs much Pains yet it will stick by you and satisfy you for all the Expence of Labour and Travel of Soul to which it puts you Secondly Take notice of the Benefit that this Comfort will bring you how it will sweeten all things sweeten God Christ Providence Ordinances Mercies Afflictions nay Death it self 1. It will make God sweet to you Psal. 104.34 David saith My Meditation of him shall be sweet O how sweet is this when we can think of God without Horror and Trembling His Mercy will be sweeter to you because it is yours this is your Portion His Justice will not be your Terror but Support your Comforts are bottom'd upon God's Justice as well as his Mercy 1 Iohn 1.9 the Apostle doth not say he is faithful and gracious but faithful and just to forgive us our Sins and cleanse us from all Vnrighteousness You have a hold-fast upon God by the Merit of Christ and so you may expect a Crown from a righteous Judg. Nay his very Wrath will increase your Comfort why because this you have escaped Look as a sense of Danger heightneth the Deliverance so for Reflections upon God's Wrath if it be opened to you in a Sermon or to your own Thoughts how may you rejoice that you are delivered from it No Man can look upon the Sea with more Comfort than he that hath escaped a danger of Shipwrack so will you with Comfort look upon all the Bitterness and Dregs and Sowrness of God's Wrath this you have escaped as the Israelites when they saw the Egyptians dead on the Shore sung a Song of Praise Nay this will make the Magnificence of his creating Power sweet when you walk in the Fields and view the Structure of the Heavens you will say Heaven is my Father's Palace and mine in Christ All things are yours and ye are Christ's and Christ is God's 1 Cor. 3.22 23. 2. This will make Christ sweet when-ever he is represented in the Word and crucified before your Eyes and you can say as Thomas My Lord and my God John 20.28 A possible Salvation is nothing so sweet as that which Assurance gives Conjecture gives but a Taste as those Hypocrites had but a Taste of the good Word of God and the Powers of the World to come Heb. 6.5 but this is nothing to an actual Interest when you can say My God how doth it fill the Soul with Ravishment and Sweetness 3. This will make all his Providences sweet the dreadful Acts of his Justice and terrible things of Righteousness which God discovereth to the Sons of Men. Look as a Son is much delighted in a History wherein are recorded his own Father's valiant Acts so will you take Pleasure in meditating upon the Providences of God they are the mighty Acts of your God and Father 4. This will make Ordinances sweet As Prayer it brings the Soul sweetly into God's Presence It is a far greater Advantage to cry Our Father than to cry Lord Lord. Observe it when you will Duties are a Burden either when we have a false Peace or none When we have a false Peace for then we are loth to disturb our carnal Quiet it breeds a Quarrel between vile Affections and natural Conscience Or when we have no Peace Fears are revived and come upon us anew as Guilt ariseth at the Presence of the Judg or an offended Party O but when we can say God is our reconciled God! what a Comfort is this It is sweet to draw nigh in the assurance of Faith Heb. 10.22 Let us draw nigh in full assurance of Faith This will make the Word sweet the Word relishes not unless we have some Interest in the Comforts of it Things which do not concern us affect us not Tho a Man come with never so much comfortable Promises they taste not sweet until we have a Propriety in them A Taste presupposeth Hope O but how sweet will it be when we shall come to the Word as to the reading of our own Charter as the Indenture which is drawn between God and us by which all Privileges are made over to us and can apply the Promises and say this was God's unchangeable Purpose given me in Christ And this makes the Supper of the Lord sweet for then you can come as one of God's Friends and invited Guests Eat O Friends drink yea drink abundantly O Beloved Cant. 5.1 Others hope well but you are sure of Welcome and Entertainment 5. This makes all particular Providences of God to your selves sweet when they are dipp'd in Love for all things shall work together for good to you Rom. 8.28 Though a single Dispensation may seem to go cross to your Desires and Hopes yet there 's no Curse in it as a crooked Stick in a Faggot makes the whole more compacted Cant. 4.16 Awake O North Wind and come thou South Mark North and South Wind two contrary Blasts from different Corners however it be it doth Good to the Church Whencesoever the Blast comes be it a gentle Breath that comes this way or a cold nipping Wind that comes an other way it makes the Spices to flow out O how sweet are Mercies when they are wrapp'd up in the Bowels of Christ and sent to us as a Token from Heaven and we can see Love
it is most probable to imagine that he intended he should smite the Rock with it as was before done at Rephidim Exod. 17.6 Thou shalt smite the Rock and there shall come Water out of it that the People may drink But here there is no Command of smiting therefore some think he should only have lifted up his Rod in the Eyes of the People as the Signal of former Miracles Others think his Error was in smiting twice when once had been enough to declare their Faith and Reliance on God's Promise But the Scripture doth seem to refer us to another cause their Disobedience and Unbelief not manifested in his smiting so much as in his speaking Psal. 106.32 33. They angred him also at the Waters of Strife so that it went ill with Moses for their sakes because they provoked his Spirit so that he spake unadvisedly with his Lips Therefore the Sin was Impatience mingled with Diffidence and this in the sight of all the People 1. He was in a great Passion more than was usual with him at other times as appeareth by the manner of his speaking Ye Rebels and also the doubling of his Stroke sheweth the Heat of his Anger Now the Wrath of Man worketh not the Righteousness of God James 1.20 The Passion was in it self a fault but withal it disturbed him so that he could not discharge that Duty which was incumbent upon him in the manner that he ought to do it with Faith and Affiance in God or so as he might set out his Goodness Power and Truth He spake in a Provocation not as became a meek and faithful Servant of the Lord that desired to glorify him in the Eyes of the People 2. There was Unbelief and Distrust in it Must we fetch you Water out of this Rock A Speech that savoured of doubting which needed not considering what an express Promise they had from God Therefore God saith Numb 20.12 Because ye believed me not They spake as if it were impossible to fetch Water out of the Rock when God had assured them of the contrary or at least such an abundance for them all as might be sufficient for all the Multitude with their Beasts and Cattel Or if their Faith in God's Power was clear they might doubt of his Mercy that God would do such a thing for a murmuring and unthankful People 3. There was Scandal in it In this they did not endeavour as they ought to set forth God's Glory and Power in the Eyes of all the People They should have charged the Rock to yield forth Water and have given the People a good Example of believing and obeying God's Words in their greatest Straits ver 12. Ye believed me not to sanctify me in the Eyes of the Children of Israel That is they did not publickly before the People shew Affiance in God as became them Therefore the words are to be noted ver 13. This is the Water of Meribah because the Children of Israel strove with the Lord and he was sanctified in them Tho Moses and Aaron sanctified him not by Faith and Obedience yet God sanctified himself 1. Among the People by giving Water for their Thirst So it 's said Isa. 48.21 When he led them through the Deserts he caused the Waters to flow out of the Rock for them he clave the Rock also and the Waters gushed forth And as for them so for their Cattel yea the wild Beasts of the Wilderness had benefit by this Mercy of God to his People So Isa. 43.20 The Beasts of the Field shall honour me the Dragons and the Owls because I give Waters in the Wilderness and Rivers in the Desert to give Drink to my People my Chosen 2. He was sanctified in Moses and Aaron by punishing their Disobedience Thus it is taken Ezek. 38.16 That the Heathen may know me when I shall be sanctified in thee O Gog before their Eyes that is by punishing them for their Sins for thereby God makes himself known to be an holy and powerful God So Levit. 10.3 I will be sanctified in them that come nigh unto me and before all the People I will be glorified either by doing good to them that serve him aright or by punishing them that transgress his Precepts This is the History Now observe it in three things 1 st The State and Quality of the Persons 1. Moses was an eminent Servant of the Lord faithful in all his House Deut. 34.5 So Moses the Servant of the Lord died Tho Men be holy for the main yet it doth not justify their Failings or excuse their evil Actions as if they were not Sins nor hinder God's Wrath from breaking out upon them temporally tho they be exempted from eternal Condemnation For God is no Respecter of Persons Behold the Righteous shall be recompensed in the Earth much more the Wicked and the Sinner Prov. 11.31 If the Faults of the Righteous whom God loveth with a Fatherly Love in Christ be not without Chastisement surely the Wicked cannot escape Their Sins are not by design but by surprise not committed with a strong Will but out of Frailty and being commited they are retracted by Repentance As Moses often mentioneth this Sin and at his Death maketh here an acknowledgment of God's Justice against him for it that his Example might be a warning to all People not to disobey God's Commandments or disbelieve his Word Yet God will be known to be an holy God by the notable Inconveniences God's People often bring upon themselves here in the World This Truth is ushered in with an Ecce Behold the Righteous shall be recompensed in the Earth that is observe the just and most wise Government of our supream Lord Behold it it is a certain Truth and deserveth our most solemn Consideration Many Miseries we may have in our Pilgrimage for they are recompensed upon Earth and our Chastisements are confined only to the present Life 2. He was a very meek Man Numb 12.3 Now the Man Moses was very meek above all the Men that were upon the Face of the Earth This Commendation the Spirit of God giveth to Moses tho by Moses his own Pen. Now Meekness is a Vertue which keepeth a mean in Anger and avenging our selves when we are offended wronged and contemned Yet this meek Man could be thus angry Psal. 106.32 They angred him also at the Waters of Strife and ver 33. They provoked his Spirit In the holiest Men there are Relicks of Sin unmortified and such Weakness as they may readily fall into Sin in the hour of Temptation and such Sin as may cost them dear Who would have thought his Spirit should be so grieved and imbittered It is a dangerous Sin to mingle our Passions with God's publick Service or to go about the Work that he sets us to do with any carnal Perturbation Therefore we had need watch over our selves 3. He was a Man greatly provoked yet this doth not exempt him from Blame and Correction Tho Men
sense of Sin and their Defection from God Satan's Condemnation is our Salvation He did the first Mischief therefore the crushing of his Head giveth hope of our Deliverance out of that State of Misery into which he hath plunged us The Words are dark in comparison of the larger Explications of the Grace of God by Jesus Christ which were after delivered to the Church Who would look for a great Tree in a little Seed Yet the seminal Virtue doth afterward diffuse and dilate it self into all those stately and lofty Branches in which the Fowls of the Air do take up their Lodging and Shelter So do these few Words contain all the Articles and Mysteries of the Christian Faith which are the Fountains of our solid Peace and Consolation In the Seed of the Woman is contained all the Doctrine concerning the Incarnation of the Son of God in the bruising of his Heel his Death and Sufferings in the crushing of the Serpent's Head his glorious Victory and Conquest As obscure as the Words are an Eagle-eyed and discerning Faith could pick a great deal of Comfort out of them The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Elders mentioned Heb. 11.2 the Antidiluvian Fathers so famous throughout all Ages for their Faith and Confidence in God had no other Gospel to live upon Abel that offered a better Sacrifice than Cain Enoch that walked with God Noah that prepared the Ark did all that they did in the Strength and upon the Incouragement of this Promise The Words are considerable 1. For the Person who speaketh them the Lord God himself who was the first Preacher of the Gospel in Paradise The Draught and Plot was in his Bosom long before but now it cometh out of his Mouth 2. For the Occasion when they were spoken When God hath been but newly provoked and offended by Sin and Man from his Creature and Subject was become his Enemy and Rebel the offended God comes with a Promise in his Mouth Adam could look for nothing but that God should repeat to him the whole Beadroll of Curses wherein he had involved himself but God maketh known the great Design of his Grace Once more the Lord God was now cursing the Serpent and in the midst of the Curses promiseth the great Blessing of the Messiah Thus doth God in Wrath remember Mercy Hab. 3.2 Yea Man's Sentence was not yet pronounced The Lord God had examined him ver 8 9 10. but before the Doom there breaketh out a Promise of Mercy Thus Mercy gets the start of Justice and triumpheth and rejoiceth over it in our behalf James 2.13 Mercy rejoiceth against Iudgment 3. They are considerable for their Matter for they intimate a Victory over Satan and that in the Nature which was foiled so lately Man by Sin had not only incurred God's Wrath but put himself under the Power of the Devil who had a â—egal Power over fallen Man such as the Executioner hath from the Judg over the condemned Person And a tyrannical Power by Conquest Man being seduced by him from God Therefore it is good News to hear of a Victory over Satan and that his Power shall be destroyed In the former part of the Verse you have the Combate in the Text the Success 1. The Conflict and Combate And I will put Enmity between thee and the Woman and between thy Seed and her Seed It cannot be understood of the Hatred and Antipathy between Men and Serpents though that be alluded unto To what end should God thunder Curses and Condemnation upon the Serpent a brute Creature that understood them not Therefore it is meant of the War between the Devil and Mankind Satan and his Instruments for wicked Men are called his Seed Iohn 8.44 Ye are of your Father the Devil And Ignatius calleth Menander and Basilides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spawn of the old Serpent And on the other side the Seed of the Woman by way of Eminency Christ and his Confederates But I shall not consider the Conflict now as carried on between the two Seeds but between the two Heads Christ the Prince of Life and the Devil who hath the Power of Death Heb. 2.14 It was begun between the Serpent and the Woman it is carried on between the Seed of the Woman and the Seed of the Serpent but the Conflict is ended by the Destruction of one of the Heads the Prince of Death is destroyed by the Prince of Life 2. The Success and Issue of the Combate Where observe 1. What the Seed of the Woman doth against the Serpent He shall bruise thy Head 2. What the Serpent doth against the Seed of the Woman Thou shalt bruise his Heel 1. There is something common to both for the word bruised is used promiscuously both of the Serpent and the Seed of the Woman In this War as usually in all others there are Wounds given on both sides The Devil bruiseth Christ and Christ bruiseth Satan 2. There is a Disparity of the Event He shall bruise thy Head and thou shalt bruise his Heel Where there is a plain Allusion to treading upon a Serpent Wounds on the Head are deadly to Serpents but Wounds in the Body are not so grievous and dangerous And a Serpent trod upon seeketh to do all the Mischief it can to the Foot by which it is crushed The Wound given to the Head is mortal but the Wound given to the Heel may be healed The Seed of the Woman may be cured but Satan's Power cannot be restored The Devil cannot reach to the Head but the Heel only which is far from any vital Part. 1. For the first Clause It shall bruise thy Head The Seed of the Woman crushed the Serpent's Head whereby is meant the Overthrow and Destruction of his Power and Works John 12.31 Now shall the Prince of this World be cast out 1 John 3.8 For this purpose the Son of God was manifested that he might destroy the Works of the Devil The Head being bruised Strength and Life is perished His Kingdom and Strength is his Head that is gone that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Power of Death Heb. 2.14 the Power to deceive and detain captive Souls Col. 1.13 Who hath delivered us from the Power of Darkness 2. For the other Clause Thou shalt bruise his Heel Where 1. Note the Intention of the Serpent who would destroy the Kingdom of the Redeemer if he could but he can only reach the Heel not the Head 2. The Greatness of Christ's Sufferings his Heel was bruised as he endured the painful shameful accursed Death of the Cross. Doct. That Iesus Christ the Seed of the Woman is at enmity with Satan and hath entred the Lists with him and though bruised in the Conflict yet he finally overcometh him and subverteth his Kingdom 1. That Jesus Christ is the Seed of the Woman That he is one of her Seed is past doubt since he was born of the Virgin a Daughter of Eve That he is The Seed the most
subscribe to them they bind as a Law though not as a Covenant but Vows and Promises make the Covenant more explicite A lawful thing vowed and dedicated to God could not be alienated without Sin Ananias was smitten dead for receding from his purpose Acts 5.4 Whilst it remained was it not thine own and after it was sold was it not in thine own power why hast thou conceived this thing in thine heart Thou hast not lied unto men but unto God But much more in vowes in things necessary that are not in your Power When you have promised Obedience you have promised a thing necessary God might require Duty from you and punish you for the violation of his Law whether you vowed or no It was never left to your pleasure to deal falsely in your Covenant with Men it is a Sin the Lord doth alwaies avenge such solemn Obligations should be Sacred and Inviolable what then is it to break Vows with God after we have solemnly renewed our Covenant with him 6. If it be against former Experiences and that either of the sweetness of Grace or the evil of Sin 1. Of the sweetness of Grace The Lord takes it ill that you should sin against him after you have tasted his good word Heb. 6.5 It is a Mighty affront to Jesus Christ to go off from him after we have had experience of the sweetness of his wayes the Apostle calls this a denying the Lord that bought them 2 Pet. 2 1. that is in foro Ecclesiae in the Court of the Church and with respect to the outward Covenant that is between the Lord and every Church Member An Apostate doth as it were proclaim to the World that Jesus Christ is no good Master that after he hath made Tryal of both the Devil is a better Master than Christ for he seemeth to have known both Masters So we find the Lord contests with his People about their Provocations Ier. 2.5 VVhat iniquity have your fathers found in me that they are gone far from me and have walked after vanities and are become vain You have gone far from me and departed from my wayes what is the matter Did I ever do you hurt Have I ever been a Land of Darkness to you or a hard Master So Micah 6.3 O my people what have I done unto thee and wherein have I wearyed thee testifie against me When we go off from God we do as it were proclaim that we have found just discouragement in the wayes of Christ as a Man that goeth off from you sheweth his expectation is deceived in you 2. If you have done it after experience of the Evil of Sin When a Man hath found the bitterness of Sin suppose it be of Drunkenness or Anger when it hath weakned his Body and broken his Peace and yet he runs into it again it is a sad aggravation as that King that would adventure another Captain and his Fifty when one Captain and his Fifty were consumed with Fire from Heaven 2 Kings 1.10 11. When we will be tampering with the Carnal Sweets again which have cost us so much trouble when we have found the Hand of God meet us in a Carnal way yet we will venture again and enter into the Lists with him and set our selves against him it is as the breaking of a Bone in the same place Iames 4.2 Ye lust and have not yet kill and desire to have and cannot obtain ye fight and war yet ye have not This is a plain contest with God when after ye have been broken in pieces you will again gather and associate your selves as it is Isa. 8.9 Associate your selves O ye people and you shall be broken in pieces and give ear all ye of far countreys gird your selves and ye shall be broken in pieces gird your selves and ye shall be broken in pieces Thus the Children of Israel argued with the Reubenites and Gadites and the half Tribe of Manasseh Ioshua 22.17 18. Is the iniquity of Peor too little for us from which we are not cleansed until this day though there was a plague in the congregation of the Lord But that ye must turn away this day from following the Lord. 7. If Sin has been committed against a special Relation as suppose that of a Magistrate or a Minister this doubles the offence Your Sins are imitated you should be Fountains of Religion and Justice and you poyson the Fountains You are as the first sheet that is printed off and all others are stamped after your Copy It was a sad Title that was given to Ieroboam that he made Israel to sin so when you do not shew forth a special strictness of Religion according to your place it is a great aggravation SERMON IX GENESIS xxiv 63 And Isaac went out to meditate in the field at the even-tide Thirdly THE Matter I am now to propose to you is The Excellent Contrivance of the Gospel as a Subject for your Meditation an Argument that challengeth all our Reverence and Thoughts and Wonder a Mistery of Misteries the fairest Draught and Picture that ever came out of the Work-house of God 1 Tim. 3.16 And without controversie great is the mystery of Godliness This is a depth that cannot easily be fathomed here are Miracles infolded in Miracles and Misteries within Misteries God would astonish Mankind and save it at the same time Christ is called the Wisdom of God 1 Cor. 1.24 Christ the power of God and the wisdom of God not only as the Treasures of Wisdom and Knowledge are hid in him and through him conveyed to the Creatures but because herein is Gods Wisdom most discovered by disposing and putting our Salvation into the hands of Christ not only as a Fountain of Wisdom but as a Mapp of Wisdom as discovering the excellent contrivance of God and the curious variety that is in his Councils God sheweth Wisdom in all things Psal. 104.24 O Lord how manifold are thy works in wisdom hast thou made them all Every Creature is disposed into apt Cells and Store-Houses and contribute to the Glory of their Creator But here God would discover the Curiosity of his Wisdom The World is his Work but the Gospel is his Plot. And therefore in your solemn and most deliberate thoughts you should take a view of it It is the great Duty of Saints Ephes. 3. 18 19. That ye may be able to comprehend with all saints what is the breadth and length and depth and height and to know the love of Christ which passeth knowledge This should be your continual task and search There are two great Mysteries in the Word Christ and Antichrist the Mystery of the Gospel and the Mystery of Iniquity it is the great advantage of Christians to discern the Mystery of Iniquity and to meditate upon the Mystery of Godlyness to observe Antichrists cunning and to consider the contrivance of the Gospel Oh then exercise your thoughts herein and study the Excellency of Gods design bring Hallowed and
thou hast ordained What is man that thou art mindful of him and the Son of man that thou visitest him But here the Son of God himself is become Man for us oh that Jesus Christ should stoop so low That he that fills all things should be shut up in the narrow straits of the Virgins Womb That Christ should disrobe himself of all his Glory and submit to the greatest abasement Iohn 3.16 For God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting life 2. Hereby his Justice is discovered One Attribute is not to be exercised to the wrong and prejudice of another Now in this excellent contrivance God did glorifie his Mercy so as his Justice was no loser that being sufficiently satisfied in the Lord Jesus Christ. Therefore Justice which in it self is our dread is in Christ the ground of our comfort and support and that Attribute which would discourage Sinners doth now invite and draw unto Christ 1 Iohn 1.9 If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness So Rom. 3.25 26. Whom God hath set forth to be a propitiation through faith in his blood to declare his righteousness for the remission of sins that are past through the forbearance of God To declare at this time I say his righteousness that he might be just and the justifier of him that believeth in Iesus God would dispense acts of Grace with the greatest advantage to his Justice This is the Beauty of his design he would be just in Justification and those Acts which to be Acts of meer Grace are now made Acts of Righteousness 3. Hereby the Authority of the Law is still preserved God in Innocency had written a Law in Mans heart and he was to preserve the Honour of it Man transgressed this Law now by appointing Jesus Christ to dye for us the dignity of the Law is kept up Impunity maketh Sin to be lightly esteemed when Laws are relaxed there must be some Commutation or Recompence or else their Authority is not preserved Matth. 5.18 Till heaven and earth pass one jot or one tittle shall in no wise pass from the law till all be fulfilled The omission of punishment would detract from it therefore Christ must be made under the Law Gal. 4 4 5. But when the fulness of time was come God sent forth his Son made of a woman made under the law to redeem them that were under the law that we might receive the adoption of Sons Christ endured the severity of it 4. Hereby Gods Essence is discovered even the whole Trinity Father Son and Holy Ghost The Doctrine of the Trinity was but darkly revealed in the Old Testament till Christ came in the Flesh. One of the main designs of our Redemption was to discover God the Father God the Son and God the Holy Ghost There is a God that must be satisfied there is a God that must satisfie and there is a God that must seal up all this to the Soul At Christ's Baptisme when he was solemnly inaugurated into the Mediatorship there was a discovery of the Trinity the Father in a Voice the Son in Person and the Holy Ghost in the shape of a Dove 2. If we consider the Creatures Comfort it was the best way to establish that 1. Here is excellent Provision made against the infiniteness that is in sin by the infiniteness of Christs sufferings For though sin be but a Temporay Act yet it is infinite because of the Object being committed against an Infinite Majesty so Christs Sufferings were but a Temporary Act yet they were Infinite he being a Person that was both God and Man Therefore as Sins receive a value from the Person against whom they are committed so Christs sufferings receive a value from the Person by whom they are performed The Apostle puts a how much more upon the Blood of Christ. Heb. 9.14 How much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God His Godhead did put a value and merit upon his Blood to expiate the guilt of Sin and therefore the blood of Christ is called the Blood of God Acts 20.28 Feed the Church of God which he hath purchased with his own blood So that if Sin did abound Grace had superabounded if Sin be put into one Scale put the Blood of Christ into the other The great purpose and design of God was to give us Triumph over the clamours of our own Conscience Sin is expiated and done away by the Blood of the Son of God 2. There is an excellent Provision made for all that the Creature stands in need of There are three things which trouble the Creature and they are only accomplished and made good in this great Contrivance of God the bringing of God and Man together the bringing of Justice and Mercy together and the bringing of comfort and duty together How God and Man are brought together who were separate by Sin 1 Pet. 3.18 Christ also hath once suffered for sin the just for the unjust that he might bring us to God To unite Man fallen to God there is Mortal and Immortal Greatness and Baseness Finiteness and Infiniteness brought together There is God and Man in one Person that there might be a Commerce between us and God our Nature as it were grafted and planted into the Person of Christ that our Persons might have social Communion with God Then Justice and Mercy are brought together the great inquiry of Nature is how to have a satisfaction for Justice that Mercy might have a free course what shall we do to recompense Justice Creatures would sacrifice themselves and all they have Micah 6.6 7. Wherewithal shall I come before the Lord and bow my self before the high God Shall I come before his face with burnt-offerings with calves of a year old Will the Lord be pleased with thousand of rams or with ten thousand of rivers of oyl Shall I give my first-born for my transgression the fruit of my body for the sin of my soul But it is not our first-born but Gods first-born So also Comfort and Duty are sweetly united together the Lord having provided a Merit against our Defects and a Spirit against our weaknesses the Lord is at peace with us and we are inabled comfortably to serve God 3. If we consider the profit of the Creature 1. This way serves to represent Sin You have no where such a sight of sin as upon Mount Calvary when you see the Son of God stretched out upon the Cross and crying out My God! My God! why hast thou forsaken me When the punishment of our Sins was laid upon Christ God sheweth how displeasing Sin was to him 2. To wean us from Vanity We make great matters of trifles and are apt to
answer me speedily We must have a present Answer and shall God stand waiting when there 's danger of his dishonour Therefore now while it is to day turn unto God To Morrow is a very uncertain thing Besides if you were certain of to Morrow it is folly to lye under the Wrath of God any longer If really you are convinced of a Sinful State why do you not repent and return to God now In every Sinful Action thou art laying thy Soul at pawne and one Sin more may fill up the Measure of your Iniquity Besides every day will make you more unfit to turn to God and it is base self-love to think of indulging the Flesh longer provided at length you can be saved 3. The Scripture sheweth the profit of it 1. What a Remedy it is against Sin Ezek. 18.30 Repent and turn your selves from your transgressions so iniquity shall not be your ruine Every Man is a Sinner but every Man shall not dy by Sin There is in Sin reatus culpa poena macula 1. Reatus the Guilt that is blotted out Acts 3.19 Repent and be converted that your sins may be blotted out when the times of refreshing shall come from the presence of the Lord. Sin is written in two Books one in Gods keeping the other in our own He doth not say that we may blot out our Sins out of Gods Book that is not the Debtors but the Creditors work to cross the Book Isa. 43.25 I even I am he that blotteth out thy transgressions for mine own sake and will not remember thy sins There is an hand-writing against us but it is blotted out when we repent Our own Book is the Book of Conscience Heb. 10.22 Having our hearts sprinkled from an evil conscience The Worm of Conscience gnaws us till we repent then the Spirit blotteth it out of our hearts 2. Macula the stain the more a Man sinneth the more he is inclined to Sin as a brand that hath been once in the fire is apt to take fire again We lose tenderness by every act of Sin and the smart of Repentance is a means to kill the Sin as breaking up the fallow Ground doth destroy the Weeds Ier. 4.3 Break up your fallow ground and sow not among thorns 3. Culpa the Blame God will not upbraid us with former Sins Mark 16.7 Go tell my disciples and Peter It is judged in one Court already not a word of Peters miscarriage tell him I am risen 4. Poena the Punishment that is done away by Repentance we may look for days of Refreshment 2. The Comfort it will bring God hath Comforts for his Mourners Matth. 5.4 Blessed are they that mourn for they shall be comforted Never such sweet revivings as after Godly sorrow 2 Cor. 7.10 For godly sorrow worketh repentance to salvation never to be repented of Many have repented of their Carnal Mirth but never any of their Godly sorrow you will never curse the day of your new birth 4. The Scripture offereth Grace and help of God to work this in us Ezek. 11.19 20. I will give them one heart and I will put a new spirits within you and I will take the stony heart out of their flesh and will give them an heart of flesh That they may walk in my statutes and keep mine ordinances and do them and they shall be my people and I will be their God Men will say they cannot repent come and wait upon God and he will give you to repent Acts 11.18 Then hath God also to the Gentiles granted repentance unto life God doth not only give occasions of Repentance time of Repentance means of Repentance but power to repent yea repentance it self Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour to give repentance to Israel and forgiveness of sins So that if we would turn wrangling into Prayer and bemoan our selves and say Ier. 31.18 Turn us O Lord and we shall be turned If we would follow him close we need not be discouraged 5. The Scripture layeth down powerful Arguments to quicken us to Repentance which have a marvelous tendency and influence that way I shall single out three The Death of Christ The Day of Judgment and the Torments of Hell 1. The Death of Christ. A serious Consideration of the Death of Christ will further Humiliation and Reformation 1. Humiliation 1. Here is the highest instance of the Love of God and the purest Fountain of Tears is Gods Love Mary wept much because much was forgiven her Nothing thaweth the Heart more than the warm beams of Mercy Wrath causeth Sorrow to flow like Water out of a Still by the force of Fire but Love gently melteth the Heart and causeth it to run out at the Eyes in a Flood and Stream of Tears Here is the highest instance of Gods Love Christ is the greatest gift that ever he gave the World when he gave us Life and Breath and all things though he gave them to us yet he gave us nothing from himself But now out of his bosome he gave us Christ that is Love Iohn 3.16 God so loved the world that he gave his only begotten Son It cannot be told it can only be wondred at Rom. 5.8 But God commended his love towards us in that while we were yet sinners Christ dyed for us So great a Person for such vile Creatures How can an ingenuous heart think of this I have sinned against God that gave his Christ I have grieved his Spirit that loved me and dyed for me Saul had an hard Heart and yet he wept when David told him how he had spared him when it was in his power to kill him 1 Sam. 24.16 Had God done no more for us but spared us that should melt us but he commended his Love that Christ dyed for us 2. Here is the truest spectacle of Sin for all that was done to Christ Sin did it What could Men or Devils do Men could do nothing Iohn 18.6 Assoon as he said unto them I am he they went backward and fell to the ground Poor Dust and Ashes swooned at the breath of his Mouth Not Devils he could cast them out with a Word Not Gods Justice that hath no place against Innocency No it was we not Iudas nor Pilate nor the Romans nor the Iews but we that have pierced him Zechar. 12.10 They shall look upon me whom they have pierced This will give us the truest spectacle of Sin The old World was a sad spectacle but that is no wonder a filthy World to be washed with a Deluge Sodom was another sad spectacle Hell was rained out of Heaven but it is no wonder to see combustible matter burn But Christ was a green Tree the Son of God Holy and Undefiled who was made Sin only by a voluntary susception but when he was made Sin God spared him not Now the hainousness of Sin appeareth 1. In the value of the Sacrifice 2. The Extremity of
of our discharge but as he dyed for our offences so he rose again for our justification Rom. 4.25 As having perfectly done his work As the Eather delivered him to Death so he brought him back again from the Dead The Apostle layes a great weight upon this Rom. 8.34 Yea rather that is risen from the dead There is some special thing in Christ's Resurrection comparatively above his Death which hath influence on our Justification Was not Christs Death enough to free us from Sin Yes but the visible evidence was by his Resurrection It is as it were an acquittance from those Debts of ours which he undertook to pay As Simeon was dismissed when the Conditions were performed and Ioseph satisfied with the sight of his Brother Gen. 43.23 He brought Simeon out unto them 2. Christs Office is allowed so that he is the great shepherd of the sheep that is the Blessed Saviour into whose hands God hath put his Flock to be justified sanctified and saved and from whom we may expect all that comfort which a flock hath from a good and faithful Pastor We are put into his hands as he is Mediator not by way of alienation for they are in the Fathers hands still Iohn 10.29 My Father which gave them me is greater than all and no man is able to pluck them out of my Fathers hand But oppignoration laid at pledge in his hands A Shepherd is not Lord of the Flock but as a Servant to take care of them They are not his as Mediator by way of Original Interest and Dominion but in point of trust and charge He hath an Office about them and giveth an account of them at the last day He is sometimes called simply without any addition The shepherd 1 Pet. 2.25 Ye are returned unto the shepherd and bishop of our souls Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good shepherd as Iohn 10.11 And here The great shepherd and the chief shepherd 1 Pet. 5.4 because of the Dignity of his Person and Office And surely if we put our selves into the hands of this Shepherd we can lack nothing Psalm 23.1 The Lord is my shepherd I shall not want We may look for all manner of supplies from Christ. 3. God is so far appeased that there is a new Covenant procured and constituted called here the everlasting covenant partly because it shall never be repealed and continueth unalterable and the called obtain by it the title and possession of an Eternal Inheritance Heb. 9.15 They which are called may receive the promise of eternal inheritance And partly because Christs Blood is the foundation of this Covenant and the vertue of it never ceaseth therefore this Covenant is Everlasting also and made effectual and able to obtain its ends which is the Eternal Salvation of sinful Man once converted and reconciled to God This Covenant also is called the Covenant of Gods Peace because it is a publick Demonstration that God is pacified Isa. 54.10 But my kindness shall not depart from thee neither shall the covenant of my peace be removed Ezek. 37.26 I will make a covenant of peace with them Partly because in this Covenant this Peace and Reconciliation is published and offered to us that Man may not stand aloof from God as a condemning God So it is said Eph. 2.17 Christ came to preach peace to those that are near and to those that are afar off Acts 10.36 The word which God sent unto the children of Israel preaching peace by Christ he is Lord of all Partly because in this Covenant the terms of this Peace between us and God are stated God bindeth himself to sinful Man to give him Remission of Sins and Eternal Life begun by the Spirit and perfected in Heaven upon the Conditions of Faith Rom. 5.1 Being justified by faith we have peace with God and Repentance Acts 3.19 Repent and be converted that your sins may be blotted out as our Entrance and new Obedience as to continuance Heb. 5.9 He became the author of eternal salvation to all that obey him IV. How we come to be Interested in this Peace and Reconciliation or the conveyance of it to us For this Peace may be considered as to the Impetration and Application of it 1. As to the Impetration and laying down of the price that was done by Christ on the cross Therefore it is said 2 Cor. 5.19 God was in Christ reconciling the world to himself Then was God propitiated and the Merit and Ransom interposed by vertue of which we are pardoned and reconciled 2. As to Application when God is actually reconciled with us and we enter into his Peace and are restored unto his Favour This may be considered either as to the first gift God is never actually reconciled to us nor we to him till he give us the regenerating Spirit that is our receiving the atonement Rom. 5.11 It was made on the Cross but received at our Conversion and Regeneration Or else it may be considered as to the further measure of his sanctifying Grace called here perfecting us for every good work and working in us that which is pleasing in his sight This is given with respect to our reconciled Estate as we are actually at Peace and in Covenant with God 2 Cor. 5.17 18. Therefore if any man be in Christ he is a new Creature old things are passed away behold all things are become new And all things are of God who hath reconciled us to himself by Iesus Christ. The summ is this At the Death of Christ there was such a foundation laid that we need no other ransom nor propitiation He hath so far satisfied Divine Justice that he hath obtained the New Covenant The first Grace is given us meerly with respect to the Merit of his Sacrifice for Christ purchased the Mercies promised and power to performe the conditions Farther Grace is given us because we are already reconciled unto God which is a ground of the greater Joy and Confidence For our actual Reconciliation giveth us a title to all consequent acts of Friendship which can be expected or received For in Gods way we shall have further Sanctification and after that Salvation V. The Reasons why all increase of Grace comes from God as the God of Peace 1. From the Giver God will not set us up with a new Stock of Grace till satisfaction be made for the breach of his Law We must not look upon him as pars offensa the Offended Party but as Rector Mundi the Governour of the World Private Persons may forgive offences as they please but the Governour and Judge of the World would not pass by the offence of Man till the ends of Government be secured or that the Law fall not to the ground which it doth not whilst God standeth upon the satisfaction of Christ and the submission of the Sinner The right of passing by a wrong and the right of releasing a punishment are different things Because punishment is a common Interest
from 2 King 20.6 And I will add unto thy dayes fifteen years and I will deliver thee and this city out of the hand of the king of Assyria The Report of which flying abroad all the Princes round about him stood in awe of him his Neighbours sent him presents his Treasures were increased yea Nations remote and those of no small Power as the King of Babylon reckoned to be Seven hundred Miles distant from Ierusalem sent Congratulatory Embassyes to his Court. Well then Hezekiah was looked upon as one highly in favour with God Honoured of Men courted on every side with costly and precious Presents and so grew full of Treasure and Wealth When such strong Winds fill the Sails it is hard to stear right This was the benefit done to him all things fell out according to his Hearts desire and concurred to the lifting up his Heart Hezekiah rendred not according How can that be He was an holy Man and a thankful Man He penneth a Psalm of Thanksgiving and sung it yearly as a Memorial of God's Mercies to him Isa. 38.9 The writing of Hezekiah king of Iudah when he had been sick and was recovered of his sickness God will not be complemented with It is not Words and Ceremonies Formal Acknowledgments and Dayes of Thanksgiving that God standeth upon but Holy and Humble Carriage under Mercies and therefore Hezekiah though he rendred somewhat to God he rendred not according there was a defect which is here charged as his Sin He should have carryed it more humbly as holding his Life and Kingdom and every thing of the Grace of God 2. The Proof and Argument How doth it appear that he rendred not according His heart was lifted up There is a two-fold lifting up of the Heart In a way of Zeal and Incouragement in the Lords wayes So it is said of Iehosaphat 2 Chron 17.5 6. That he had presents and riches and honours in abundance and his heart was lift up in the wayes of the Lord. Moreover he took away the high places and groves out of Iudah This is a good lifting up when a Man groweth chearful and undaunted in the Lords work and therefore falleth a reforming whatever it cost him He knoweth the God of his Mercies will bear him out But there is a carnal lifting up of the Heart in a way of Pride and vain Glory or daring Violence and Oppression Thus it is said of Amaziah after he had smitten the Edomites 2 Chron. 25 19. That his heart was lifted up to boast And this was in part Hezekiahs Sin Indeed it is not easie to state the kind of his Pride 1. Whether the Pride of Arrogancy or self-ascription or taking Gods part to himself as if the Blessings were merited by him a Disease incident to the Creature when exalted Deut. 9.4 Speak not thou in thine heart after that the Lord thy God hath cast them out from before thee saying For my righteousness the Lord hath brought me in to possess this Land And therefore God puts in a caution against it 2. Or else conceit musing upon and admiring his own greatness as the king of Babylon strutteth and vaunteth Is not this great Babylon which I have built for the house of the kingdom by the might of my power and for the honour of my Majesty Dan. 9.30 Pride of all Sins puts Men upon vain Musings Luke 1.51 He hath scattered the proud in the imaginations of their hearts Proud Men of all others are subject to imaginations or self-admiring thoughts His Heart was too much tickled In the Story it is said when Merodach Baladan sent Letters and a Present to Hezekiah Isa. 39.2 He was glad of them wherein the secret intimation of his Spirit was discovered Or else 3. The Pride of Security or Self-dependance When we are well God is forgotten good Men are apt to sleep upon a Carnal Pillow or Bolster and dream many a pleasant dream till God taketh it away from under their heads Psalm 30.6 And in my prosperity I said I shall never be moved Carnal Confidence is very Natural Or 4. The Pride of vain Glory or Ostentation He seemeth to be tainted with a spice of that vanity by shewing his Treasure to the Embassadours of the King of Babylon He shewed them the house of his precious things the silver and the gold and the spices and the precious ointment and all the house of his armour and all that was in his treasures there was nothing in his house nor in all his dominion that Hezekiah shewed them not Isa. 39.2 Whether one or more or all I will not determine they are all branches of the same Root Certainly vain Men are apt to be puffed up in all these kinds that have had deliverances far less strange than was this of Hezekiah 3. Come we now to explain the Punishment and sad Effects of this great Failing Wrath was upon him and upon Iudah and Ierusalem 1. Upon his particular Person wrath was upon him There is a near link between Pride and Wrath. His heart was lifted up and presently wrath was upon him Prov. 18.12 Before destruction the heart of man is haughty It is a sure sign of the loss of our Comforts Parts Estate Children Authority when we grow proud of them It is a sin that God deeply detesteth and will severely chasten it even in his own dearest children Wrath was upon him Sentence was passed but Execution respited All was well for the present Wrath is said to be upon us as soon as Sentence is passed Men think not so but God judgeth so Wrath was upon him Doth it stay there No. 2. Upon his People It followeth and upon all Iudah and Ierusalem The whole Land smarts for the Sins of Magistrates delirant Reges Kings offend Hezekiahs heart was lifted up Plectuntur Achivi the People are punished Iudah and Ierusalem are obnoxious to the stroke of Gods Vengeance But how can this stand with the Lords Justice What hath these sheep done As David said in a like case 2 Sam. 24.17 I Answer They had done enough to ruin them long since Hezekiah's Sin was not the main cause but one great occasion of hastning the Judgement Sometimes God takes occasion to punish Magistrates for the Peoples Sin Prov. 28.2 For the transgression of a land many are the princes thereof The Government is often altered and they are tossed from hand to hand as a just Punishment At other times the People are punished for the Magistrates Sins Zach. 10.3 Mine anger was kindled against the shepherds and I punished the goats A great Oak cannot fall but all the little shrubs about it suffer loss On the other side when the burning beginneth at a Cottage it may increase till it come to the Palace If the dispensation seem harsh remember that God would involve us in one anothers Judgments to make us more careful of one anothers Duties That when Magistrates transgress the People may mourne and with that Modesty which will
old through my roaring all the day long 4. Partly for his Subtilty He is of a Spiritual Nature and so the Devil is invisible both in his Nature and Approaches and doth often reach us a deadly blow before we know it is he and he seeketh by all means to conceal himself 2 Cor. 11.3 I fear lest by any means as the serpent beguiled Eve by his subtilty so your minâ—s should be corrupted from the simplicity which is in Christ. The Devil maketh as if he meant all kindness when he cometh to ruine and destroy Souls He playeth of all hands tempteth Peter to disswade and Iudas to betray and the High Priests to persecute He endeavoureth to keep out of sight that he may not be seen himself in the temptation as the Fowler and Hunter hide themselves till the Bird or Beast is gotten into the Snare or Toil. Alas little do we think the Devil is so near and hath so great an hand in the business which we are about to perform as we afterwards find him to be It is not he that seemeth to do it but such a Neighbour such a Minister or Wise Man III. Why God permitteth this For many Holy and Wise Reasons 1. To glorifie the power of his Grace in preserving us 2 Cor. 12.9 My grace is sufficient for thee for my strength is made perfect in weakness Made perfect that is found or discovered to be perfect For Gods strength cannot be more perfect than it is There are no degrees in Infiniteness much less can our weakness add any thing to it The meaning is it is manifested to be perfect The greater the Pressures are the more visible and conspicuous is the Perfection of the Divine Assistance More goeth to the keeping of a Saint here in the World then to the preserving of an Angel for the Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Gunshot and Harmes-way but we are making our way to Heaven almost every step by Conflict and Conquest 2. To abate our Carnal Confidence For till we have experience of the strength of Sin danger of Temptations and our own weakness we are too confident of our own Resolutions which because they are sincere and undissembled we think they may be easily maintained Therefore God to shew us our selves suffereth Sathan to tempt us and his Instruments to vex us that by experience we may see how weak that Faith is in the Temptation which we thought to be strange out of the Temptation This is the meaning of that Counsel our Lord giveth his Disciples Matth. 26.41 Watch and pray that ye enter not into temptation the spirit indeed is willing but the flesh is weak To enter into temptation hath a peculiar sense and signification in that place and the meaning is to be overcome by temptations to enter so as to abide under the power of them to be encompassed so as we cannot get out Therefore watch and pray that it be not so with you for however your Mind and Resolution be good and your Professions for the time Zealous yet you may fall from your stoutest Resolutions if you be not careful Or thus Though the Spirit or the renewed part be willing to resist and oppose temptations yet the Natural and unrenewed part is weak and ready to be overcome by them They were confident secure and unconcerned when that danger was approaching which would make them either to forsake Christ or to deny and forswear him as Peter did therefore it were better for them to be watchful and importunate with God that they might not be overcome with this Temptation In many cases we find that those that thought their Faith strong find it very weak when the Temptation cometh Iohn 16.31 32. Do ye now believe Behold the hour cometh yea is now come that ye shall be scattered every man to his own and shall leave me alone There is a great deal of difference between Tryals in imagination and Tryals in actual Experience Tryals in imagination do not affect us so much because we only know them at a distance or by guess and supposition but Evils in sense and feeling are another thing than we could imagine It is a lamentable thing to see what a cowardly Spirit there is in most Christians how soon they are discouraged with every petty assault or slender temptation and their Resolutions shaken with the appearance of any difficulty how confident soever they were before 3. God sendeth temptations to abate our Pride and so to humble us as well as prove us that we may not be proud of what we have or conceit that we have more than we have Paul giveth this reason 2 Cor. 12.7 Lest I should be exalted above measure through the abundance of revelations there was given me a thorne in the flesh a messenger of Sathan to buffet me lest I should be exalted above measure There is a difference about the interpretation what this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thorn in the Flesh was Either a racking Disease or some other sharp Affliction Surely it was not stirrings of Sin or some boiling lusts for Paul was aged and he would then speak of it in other words Some think it was some racking Disease like the Stake thrust into the Fundament of a Slave that ran from his Master and came out at his back Whatever it was it was a Messenger of Sathan Now whether God would permit Sathan to have such Power over Pauls Body I leave it to you to consider Therefore some think it was some soar Affliction In the General I remember the pricking Brier and grieving Thorn is put for the Despisers and Persecutors of Israel Ezek. 28.24 And there shall be no more a pricking briar to the house of Israel nor any grieving thorn of all that are round about them that despised them This may be called a thorn in the flesh A sad and sharp Affliction questionless it was inflicted on Paul by the power of the Devil But whatever the event was Gods end was clear that he might not be elevated with his transcendent Revelations he twice repeateth it lest I should be exalted above measure When the instruments of Sathan deal roughly with him this was designed by God to keep him humble 4. God sendeth these temptations in justice to correct us for other Sins 2 Sam. 24.1 The anger of the Lord was kindled against Israel and he moved David to say Go number Israel and Iudah The Lord permitted Sathan to move David as I explained it before but mark it was because God was angry with Israel when they had abused their plenty and prosperity to licentiousness and forgetfulness of God Sathan is permitted to tempt David that God might take that occasion to punish them And it is observed in the Censures of the Church a scandalous Sinner is delivered over to Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Iesus 1 Cor. 5.5 That is permitted for a while
godliness The whole Gospel is called Titus 1.1 The truth which is after godliness and 1 Tim. 6.3 A Doctrine which is according to godliness Because it delivereth the exact and most perfect way of serving God The Lord Jesus was desirous that this Doctrine should take place in the World therefore he himself was pleased to assume our Nature to preach it to us So for his Precepts they all prescribe an universal adherance to God and dependance on him that we may not be carryed away by the false Offers and Delights of Sin but may live in perfect Obedience to God and Justice and Charity to Men. Besides the word discovereth all the cheats and fallacies we put upon our selves to keep us from all impure mixtures of worldly and carnal aims it discovers the crafty pretences and the most insinuating and cunning contrivances to disguise and hide Sin Heb. 4.12 For the word of God is quick and powerful and sharper than any two-edged sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and the intents of the heart In short the whole aim of it is That we may please God and be beloved by him Iohn 14.21 He that hath my commandments and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and will manifest my self to him The Promises call for the greatest purity and cleanness of Heart and Life 2 Cor. 7.1 Having therefore these promises let us cleanse our selves from all filthiness both of flesh and spirit perfecting holyness in the fear of God So the Threatnings Why doth Christ tell us of Torments without end and ease of a Pit without a bottom of a Fire that shall never be quenched but to make Sin more odious and hateful to us Surely not to terrifie us but to sanctifie us for his Government is rather by Love than by Fear Now whosoever wistly considereth the Christian Religion he will soon discerne that it was framed and set afoot by one that loved Righteousness and hated Iniquity 2. His Priestly Office consists in his Oblation and Intercession As the High Priest under the Law did both offer Sacrifice and intercede for the People Now what was the intent of Christs Sacrifice but to put away Sin Heb. 9.26 Now once in the end of the world hath he appeared to put away sin by the sacrifice of himself That is not only to destroy the Guilt but the Power of it There are Three things in the Death and Sufferings of Christ to make us hate Iniquity and so by consequence to love Righteousness First By way of Representation Secondly By way of Impetration Thirdly By way of Obligation 1. By way of Representation His bitter Sufferings are an instance of Gods great Wrath against Sin and Sinners For if Christ must thus be handled rather than Sin shall go unpunished it warneth us to be very cautious how we meddle with the forbidden fruit When we remember his bitter Agonies his accursed shameful Death we should cry out Oh odious Sin This is the meaning of that expression Rom. 8.3 And for sin he condemned sin in the flesh That is by a Sin-Offering or the Sacrifices of Christ he hath condemned Sin he hath left a brand or mark of his Displeasure against Sin which should induce us to be very cautious and watchful against it For if these things be done in the green Tree what shall be done in the dry 2. By way of Impetration and Purchase Christ came not only to expiate the guilt of it but to get it out of our Hearts As he pacified the Wrath of God so he purchased the Spirit in which Sense our old man is said to be crucified with him Rom. 6.6 Namely As Grace was obtained whereby it might be crucified Now we are sluggish and cowardly if we tamely yield to our Lusts and pretend want of Power when it is want of Will to cast them off 3. By way of Obligation by this great instance of his Love to induce us to kill our Love to Sin 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree that we being dead to sin should live unto righteousness by whose stripes we are healed Since he hath borne the weight of our Sins and endured the Wrath due to them in his own Person if we have any esteem of Christs Love certainly we would not spare our most beloved Lusts nor be still alive to Sin and dead to Righteousness nor wittingly and allowedly do the least thing that is offensive to him Ezra 9.14 Should we again break thy commandments and join in affinity with the people of these abominations wouldest thou not be angry with us till thou hadst câ—nsumed us so that there should be no remnant nor escaping 3. The next is a King He is one whose Heart was so set upon the Love of Righteousness and the Hatred of all Iniquity that he would come as a Prophet himself to teach the sinful lost World how to become Holy again And as a Priest to dye for the guilty World to reconcile them to God surely he was fit also to Rule and Governe the World There are two parts of Government Laws and Actual Administration His Laws are all good and equal the same with his Doctrine As he giveth notice of these things as a Prophet so he giveth charge about them as a King Of his Laws we need not further speak but the Administration is under our Consideration Now in the Righteous ordering the Affairs of his Kingdom he sheweth himself to be one that loveth Righteousness and hateth Iniquity As the Laws are good and equal so the Administration is right and just The Administration of this Kingdom is two-fold Internal and External 1. Internal Christ is set over the Church of God as a Glorious Head and Chief who is to recover a lost People unto God His Internal Administration is either effective or remunerative 1. Effective by his preventing Grace as he changeth our Hearts bringeth us into his Kingdom worketh Faith in us and maketh us willing Subjects to him Conversion is one of his Kingly Acts wrought in us by the efficacy of his preventing Grace otherwise we cannot enter into his Kingdom Matth. 18.3 Except ye be converted and become as little children ye shall not enter into the kingdom of heaven Col. 1.13 Who hath delivered us from the power of darkness and hath translated us into the kingdom of his dear Son Till he subdue the Power of Sin and Sathan in our Hearts we shall still groan under that Tyranny Acts 26.18 To open their eyes and to turn them from darkness to light and from the power of Sathan unto God 2. Remunerative By the Rewards of Godliness here and hereafter Here Rom. 14.17 For the kingdom of God is not meat and drink but righteousness and peace and joy in
to Believers 1 Iohn 1.9 If we confess and forsake our sins he is just and faithful to forgive us our sins When he wrote to Believers he put himself in the Roll If we confess Experience of the Saints confirmeth the same Psalm 32.5 I acknowledged my sin unto thee God was angry with Iobs Friends till they humbled themselves Iob 42.8 Solomon beggeth pardon for the people of God on these termes 1 Kings 8.47 48. Yet if they shall bethink themselves in the Land whither they were carried captives and repent and make supplication unto thee in the land of them that carried them captives saying We have sinned and done perversly we have committed wickedness and so return unto thee with all their heart and with all their soul in the land of their enemies which led them away captive and pray unto thee towards their land which thou gavest their fathers the city which thou hast chosen and the house which I have built for thy name The Lord assenteth to the Articles 2 Chron. 7.13 14. If I shut up heaven that there be no rain If my people shall humble themselves and pray and turn from their wicked wayes then will I hear from heaven c. Gods Children may fall into miscarriages whereby they may displease God though their persons be justified 2. Constant when we first begin with God we bind our selves to forsake all known sin and to live to God In grown Persons this is confirmed by Baptisme Our Obligation continueth with our lives And therefore we must spend our whole time in Repentance And our necessity inferreth it as well as our Obligation Original Corruption remaineth with the Regenerate and we frequently feel the Rebellions of the Flesh. Rom. 7.24 O wretched man that I am who shall deliver me from this body of death So long as a Man is a Sinner he is called to Repentance and must use this means till his full Recovery Besides too 't is necessary with respect to our growth We must grow daily in humiliation and self-abhorrence and reform the errours of our wayes more and more and therefore we must look upon Christ still calling us to Repentance that walking in a constant mortifying of Sin he may still lead us to Salvation And by these calls he more and more killeth and weakneth Corruption in us Therefore as they said because of the difficulties of the outward Reformation Ezra 10.13 This is not a work of one day or two so inward Repentance is not the work of one but all our dayes 3. That this is the way of our recovery in order to the injoyment of the Priviledges of the New Covenant God and Christ agreed that Salvation should be dispensed upon these termes and the whole frame of the Gospel is to invite Sinners to repentance God sent him to heal the broken-hearted Matth. 11.28 He interposed as Mediator to make way for this This appeareth by the Doctrine of the Covenant He hath made a Covenant wherein he hath offered Pardon and Life to the Penitent Believer Luke 24.47 And that repentance and remission of sins should be preached in his name to all nations with Mark 16.6 He that believeth and is baptized shall be saved Repentance putteth us within the reach of the promise which speaketh pardon to none but those which repent Some dispute whether it be an equal condition with Faith 'T is as necessary but Faith hath its special use for some respects As Repentance is a return to the Love and Obedience of our God so Faith is a thankful acceptance of the benefit of our Redeemer Acts 20.21 Repentance towards God and faith in our Lord Iesus Christ. The closing Act is Faith or Acceptance of Christ yet the Person must be penitent As in Marriage the hearing of the proposal believing what is heard the liking the Party living in Conjugal Society are termes but the solemn taking one another is the Nuptial Knot so here consent to take Christ is the closing act of Faith and then there must be a living in Obedience afterward 2. The Sacraments or Seals of the Covenant bind to it Baptisme implyeth it Matth. 3.11 I baptize you with water unto repentance that is to seal up the Covenant of Repentance whereby the Party baptized is obliged to his Duty and hath the promise of God to supply us with Grace to repent The Lords Supper also binds to it The main benefit there offered is Remission of Sins Matth. 26.28 which cannot be had without Repentance We are bound in Baptisme but Men forget that they were purged from their old sins Therefore earnest resolutions against Sin need often to be renewed least we become cold and remiss in them Therefore a special Repentance is required before we come to the Lords Table 4. The suitableness of the Qualification 1. It is much for the Honour of God Christ hath purchased the Effects of his Grace to be communicated to us in a way becoming his Wisdom as well as his Justice Now it would not be for the Glory of God nor preserve his Law and Government if we should be pardoned without submissive Confession of past Sins or a Resolution of future Obedience Common reason will tell us that our case is not compassionable without it Who will pity those in Misery that are unwilling to come out of it Repentance is called a giving Glory to God Mal. 2.2 I will curse your blessings because ye will not lay it to heart and give glory to my name Ioshua 7.14 My Son give glory to the God of Israel and make confession to him Revel 16.9 They repented not to give glory to God Repentance repaireth God in point of Honour giveth him the Glory of the justness of his Laws and Providence The self-condemning Sinner subscribeth to all this therefore it is suitable to the Wisdom of God that a penitent Sinner should have pardon rather than an impenitent or one that continueth securely in his Sins and despiseth both the curse of the Law and the Grace of the Gospel 2. The Duty of the Creature is secured when he is so firmly bound unto future Obedience Therefore surely a converting Repentance is the fittest Condition such as may induce an hatred of Sin repented of and a love to God and Holiness Now our first hearty consent for the future to live in the Love Obedience and Service of our Creator with a detestation of our former wayes is most conducible to this end besides the obligation of the Vow its self or Bond of the Holy Oath into which they are entered and the Circumstances accompanying it because this Vow and â—romise is made partly in our anguish when we feel the smart of Sin then for the Soul to resign its self to God Acts 9.6 Lord what wilt thou have me to do And partly when we are in the deepest and freshest sense of his pardoning Mercy when we see at how dear a rate he is content to save us and upon what free terms to
Life It is the fashion of the World to respect great ones If a rich or Noble Man should invite himself to our Houses we take it for a great favour we strain our selves to give him suitable entertainment the more free they are with us the more we give them thanks If they eat heartily of the provisions we have made for them we take our selves to be obliged by a new benefit which boldness if a poor Man should take we look upon it as a saucy intrusion and we rate him away with a frown They are the Rich that are respected the Rich are entertained their Causes and Suits are dispatched when the Poor can hardly get access and audience As all Floods run to the Sea so doth the respect of the World to the Rich and Mighty Where they expect a return there they bestow their courtesies But God respecteth all for he needeth none he is present with all provideth for all supplyeth all protecteth all that flie unto him in their tribulation Psal. 34.6 This Poor Man cried and the Lord heard him and saved him out of all his troubles Prayers in Cottages are as acceptable to him as Prayers in Palaces 3. When once you are received and admitted into this Habitation you need not fear any calamity in the World because none can endamage your Spiritual interest nor frustrate your great hopes Whatever become of the Man the Christian is safe So that you may keep up not only patience and constancy of Mind but joy of Heart Rom. 8.38 Neither heighth nor depth nor any other Creature shall be able to separate me from the love of God which is in Christ Iesus my Lord. Nothing shall be able to drive you out of your hiding place You lie fairer for temporal safety than others do and are more likely to have it and if any thing fall out otherwise than well it shall be sanctified You have a God that is fully inclined to do you good and he hath alsufficient power and hath ingaged it by his infallible Truth to set it a work for you so far as it shall be for his Glory and your Good Why then should you be afraid take up your Habitation in God And you are safe especially as to your main interest 2. What it is and in what manner this is done 1. There must be a solemn reconciliation with God in Christ. For we enter into God as an habitation to seek our comfort and safety and happiness in him only by Christ. For till sin be pardoned and God reconciled to the Soul what blessing or comfort can we expect from him whose nature ingageth him to loath us and justice to punish us Man by sin is become an odious Creature to the holy God Hab. 1.13 Thou art of purer Eyes than to behold Evil and canst not look on Iniquity And being an unthankful Rebel is liable to the process of his revenging justice and severe punishment Therefore when wrath maketh inquisition for sinners there is no hiding place till found in Christ. Phil. 3.9 And be found in him not having my own Righteousness There must be an Atonement not only made but applied before we can delight in God and have comfortable communion with him or have any right to the blessings of his Providence Rom. 5.11 We joy in God through our Lord Iesus Christ by whom also we have received the Atonement It is applied on Gods part by the Spirit And 1 Iohn 4.13 Hereby know we that we are in him and he in us because he hath given us of his Spirit And on our part by broken-hearted penitent believing addresses to him or by breaking off our sins and giving up our selves to him in an everlasting Covenant not to be forgotten This must be renewed as often as there is a breach on our part for all occasions of breach must be removed Or when God is executing judgment on his part for then he seemeth to put the Bond in suit which we must deprecate by flying humbly to the Throne of Grace Psal. 57.1 In the shadow of thy Wings will I make my refuge Psal. 61.4 I will abide in thy Tabernacle for ever I will trust in the covert of thy Wings He joineth the Wings of God with the Tabernacle Psal. 36.7 8. How excellent is thy loving kindness O God! therefore the Children of Men put their trust under the shadow of thy Wings they shall be abundantly satisfied with the fatness of thy House He speaketh of the goodness of God in his House 2. There must be an actual dependence upon God and trust in him for what he hath provided and we stand in need of or a firm adherence unto him according to his promise It is dependance breedeth observance The Soul that doth not trust in God cannot be true to him Faith and Faithfulness are not so near akin in sound as they are in Nature Nothing is more ingaging than the great bond and tye of our obedience Psal. 123.2 Behold as the Eyes of Servants look unto the Hand of their Masters and as the Eyes of a Maiden unto the Hand of her Mistress so our Eyes wait upon the Lord our God until that he have mercy upon us Phil. 2 12 13. Work out your Salvation with fear and trembling For it is God that worketh in you to will and to do of his own good pleasure Therefore is trust so often called for Psal. 62.8 Trust in him at all times ye people Psal. 86.2 Save thy Servant that trusteth in thee Isa. 26.3 Thou wilt keep him in perfect peace whose mind is stayed on thee because he trusteth in thee We are without distraction of Mind and Thoughts when we refer all to the All-sufficient God as being persuaded that he will cast things for the best See the application David maketh of that great truth Psal. 91.1 2. He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty I will say of the Lord He is my Refuge and my Fortress my God in him will I trust You must keep up the thoughts of his Goodness and All-sufficiency 3. There must be supplication and earnest fervent prayer for his powerful and gracious protection This is the acting of our trust and God will have all blessings sought out this way that we may take them immediately out of his Hands Ier. 29.11 Then shall ye call upon me and ye shall go and pray unto me and I will hearken unto you Ezek. 36.37 Yet for this will I be enquired of by the House of Israel to do it for them There Faith is exercised Hope is declared desires are expressed in a solemn manner Psal. 62.8 Trust in him at all times ye people pour out your Hearts before him God is a refuge for us Selah It is a means to ease us of our cares and fears and of laying down our burden at Gods Feet and it reviveth the sense of our obligations 4. Holy walking is necessary
out of the reach of his Commerce 2. Difference A Mediator is chiefly one used between disagreeing parties Gal. 3.20 Now a Mediator is not a Mediator of one but God is one There must be two parties and usually two different parties There is God angry and Man guilty Conscience of guilt presents God terrible and taketh away all Confidence from the guilty Sinner so that of our selves we cannot approach in a friendly manner to an offended and provoked God Heb. 12.29 For our God is a consuming Fire And who can dwell with devouring Burnings Isa. 33.14 Who shall interpose and stand between God and us the Power of his Wrath and our weakness and obnoxiousness to his Righteous Vengeance II. That none but Christ is fit for this High Office that though God be High and Just and Holy yet poor Creatures and Sinners may have access to him A Mediator must be one that can take off the distance and compromise the difference between us and God Oh that there were saith Iob a days-man between us that might lay his hands upon both Job 9.33 Now considering this Jesus Christ is the only fit interposing party Therefore he is called the Mediator of the new Covenant Heb. 12.24 And to Iesus the Mediator of the new Covenant and the Mediator of a better Covenant Heb. 8.6 1. As to the distance so in his Person he is God-man Our Mediator must be one in whom God doth condescend to man and by whom man may be incouraged to ascend to God Now in Christ God is nearer to Man than he was before and so we may have more familiar Thoughts of God The pure Deity is at so vast a distance from us while we are in Flesh that we are amazed and confounded cannot imagine that he should look after us concern himself in us and our Affairs love us shew us his Free Grace and Favour Now it is a mighty help to think of God manifested in our Flesh 1 Tim. 3.16 The Word made Flesh John 1.14 So that while we are here in the flesh yet we may have commerce with God 'T is a mighty incouragement to consider how near God is come to us in Christ and how he hath taken the Humane Nature into his own Person For surely he will not hide himself from his own Flesh Isa. 58.7 He came down into our flesh that he might be man and familiar with man This wonderfully reconcileth the Heart of Man to God and maketh the thoughts of him comfortable and acceptable to us so that we may incourage our selves in free access to God 2. As the Person of the Redeemer so his Work Which is to take away the Difference and Quarrel between us and God To understand this observe that the Mediation between the two differing parties must be carried on so that God who is the Supream and Offended party may be satisfied Now God stood upon these Terms that the Honour of his governing Justice should be secured Rom. 3.25 Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins And that the Repentance and Reformation of sinful man should be carried on strictly Acts 5.31 Him hath God exalted with his right Hand to be a Prince and Saviour to give Repentance to Israel and Remission of Sins These must be done otherwise man must lye under his Eternal Displeasure If the one be done and not the other done no Reconciliation can ensue Therefore we must not look to Christs Mediation with God so as to overlook his Work with man nor so look to his Work with man as to overlook his Mediation with God Heb. 3.1 Consider the Apostle and High Priest of our Profession Jesus Christ. We have both here The work of an Apostle lieth with men the work of an High Priest with God He hath an Office with God and Man and both are necessary to bring about our Salvation And Christ cannot be a compleat Saviour without doing both To be barely a Prophet would not serve the turn but he must be a Priest to satisfie Gods Justice also by the Merit of his Sacrifice In short his Work with God is that of a Priest his Work with Man is that of a Prophet and King 1. His Work as a Priest is to pacifie Gods Wrath procure his Grace Love and Favor for us and this he doth under two Relations as a Sponsor and Intercessour 1. As a Sponsor and Surety He was the Surety of a better Testament Heb. 7.22 By so much was Iesus made a surety of a better Testament So First By way of Satisfaction he undertook something to be paid and performed for us He undertaketh to satisfie Gods Justice by the Sacrifice of himself and so make way for his Mercy on easie Terms The pacifying of Gods Justice was a great part of his Mediation Heb. 9.15 For this cause he is the Mediator of the New Testament that by means of Death fâ—r the Redemption of the Transgressions that were under the first Testament they which are called might receive the Promise of Eternal Inheritance That is that Penitent and believing Sinners might be acquitted from the curse due to them by the first Covenant and so made capable of Eternal Life What they owe he hath paid Secondly By way of Caution Undertaking for those whom he reconciled to God that they shall perform what God requireth of them in the new Covenant Having purchased the Spirit he hath inabled them to repent and believe and mortifie and crucifie the flesh and obey the Gospel Rom. 6.6 Knowing that our old man is crucified with him that the Body of Sin might be destroyed that henceforth we should not serve Sin 2. As an Intercessour He is in Heaven dealing with God in our behalf He hath not cast off his Relation or Affection to his People upon his Advancement Heb. 8.2 A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched and not Man In all his Glory He is the Churches Agent appearing for us as our Atturney in Court Heb. 9.24 Pleading for us and answering all Accusations as our Advocate 1 Iohn 2.1 And if any man Sin we have an Advocate with the Father Iesus Christ the Righteous And maintaining a correspondency between us and God As an Ambassador between two States promoting our Desires and Prayers Rev. 8.3 And another Angel came and stood at the Altar having a golden Cenâ—er and there was given to him much Incense that he should offer it with the Prayers of all Saints upon the golden Altar which was before the Throne And obtaining all necessary Graces for us 2. His Work with Men as a Prophet and King 1. As a Prophet and so as a Messenger of the Covenant Mal. 3.11 He sheweth us the way how we may be reconciled with God perswading us also to be so reconciled to God For we are ignorant and obstinate loth to part with sin and submit to God's
and pardoned he is unfit for God and uncapable of Salvation or any present communion with God What can we expect from him and how unsufficient are we for either of these two works to renew our Souls and reconcile them to God VVhat can we do to satisfie Justice or break the love of sin in our Souls Therefore the Lord Jesus hath undertaken the Office of being the Redeemer and Saviour of the VVorld by his Sacrifice Merit and Intercession We must be pardoned and accepted and onely by him must we come to God If your repentance towards God and your Faith in him be sincere you shall have all the Blessings of the New Covenant In short Obedience and the Love of God was the Primitive Holiness for which we were created and from which we fell VVe by Repentance are willing to return to this again and therefore depend upon a Saviour and Sanctifier that we may be reconciled and renewed and so are said in this general sense to come to God by him Secondly More particularly we are said to come to God by Christ Three ways First In the exercise of our Graces I shall instance in the Three Radical ones which constitute the New Creature Faith Hope and Love For in the exercise of these communion with God doth consist 1. Faith seeth God in Christ as sitting upon a Throne of Grace ready to give out all manner of Grace and seasonable relief to Penitent Believers in all their necessities and temptations and duties Well then boldly trust him and depend upon him Thus we come to God by Christ 2 Cor. 3.4 Such trust have we through Christ to Godward 1 Pet. 1.21 By him we believe in God This is living by Faith in Christ so often spoken of in Scripture When you make use of him in all your wants duties and difficulties expecting your Father's Love and Blessing to come to you through him alone and the Spirit that must help you and assist you in all your Infirmities and Temptations as coming from the Father and the Son not onely procured but given by him your head In all your doubts fears and wants you go to him in the Spirit and to the Father by him and by him alone this is living by Christ. 2. Love which vents it self in a desire of full Communion with God and delights in him Desire is a coming to God or a following hard after him Delight is an adherence to him as satisfied with so much as we enjoy of him Our enjoyments here are partial and therefore our delight is very imperfect but yet such as it is it begets a study to please God and fear to offend him Our Father is in Heaven but on Earth we have a glimpse of him enough to make him amiable to the Soul Psal. 17.15 As for me I will behold thy face in righteousness I shall be satisfied when I awake with thy likeness Thus we love him through Christ or in Christ for we study Christ to see the goodness and amiableness and love of God in him Ephes. 3.17 18 19. That Christ may dwell in your hearts by faith that ye being rooted and grounded in love may be able to comprehend with all Saints what is the breadth and length and depth and heighth And to know the love of Christ which passeth knowledge that ye might be filled with all the fulness of God A condemning God is not so loved as a gracious and pardoning God Surely we love him more as a Father than as a Judge And 't is the Spirit of Christ which maketh us cry Abba Father not onely thereby expressing our confidence and dependance but affection Gal. 4.6 Because ye are Sons God hath sent forth the Spirit of his Son into your hearts crying Abba Father 3. Hope We come to God as we longingly expect the full fruition of him Love puts us upon seeking after God But alas upon Earth we do but seek in Heaven we expect to find Hope causeth us to hold on seeking till we find and get nearer to him and maketh us resolve that 't is better to be a seeker than a wanderer to wait till the delight of love be perfect than to turn the back upon God and his ways We cannot have Mount Zion in the Wilderness For the present Christ doth but guide us to the Land of Promise we have a refreshing by the way Manna in the Wilderness but not Canaan in the Wilderness Earth at the best will not be Heaven Our perfect Blessedness is when God is all in all For the present as God is seen but as in a glass so he is proportionably enjoyed The Devil the World and the Flesh are not perfectly overcome and therefore we have but little of God And the Ordinances cannot convey him all to us while his interest is so crowded up in our hearts but we wait and look and long till we have more Our onely coming now to him is by hope and that partial enjoyment of his love which we attain unto makes us look for more The New Nature inclineth us to Hope for they that love God will desire to be more like him and to get more of him and our experience quickeneth our hope Rom. 5.4 But all is by Christ. The Apostle saith The Lord Iesus himself hath given us everlasting consolation and good hope thâ—ough Grace 2 Thes. 2.16 As at first he inclined us to set our Hearts on another World and lay up our Hopes in Heaven and to part with all things seen for that God and Glory which we never saw which otherwise by reason of unbelief and sensuality we should never have done so still he inclineth us to hope and wait in the midâ—t of difficulties and disappointments and incourageth us by his tenderness and constant pity Iude 21. Keep your selves in the Love of God looking for the Mercy of our Lord Iesus â—hrist unto everlasting Life 2. This coming to God is by all Divine Ordinances or Acts of Worship the use of our liberty to approach to him in these duties is one special way of coming to him by Christ. To come to him in the Word as our teacher in the Lords Supper as the Master of the Feast in Prayer as our King and Almighty helper is a very great priviledge and comfort certainly if at any time then we come to God we come to him in worship for then we turn our backs upon all things else that we may present our selves before his Throne But now thus we can only come by Jesus Christ. If we come to receive a Blessing in the Word we come to receive the fruits of his purchase Iohn 17.19 And for their sakes I sanctifie my self that they also may be sanctified through the truth Eph. 5.26 That he might sanctifie and cleanse it with the washing of Water by the Word If we come to the Lords Supper that duty was instituted for the remembrance of Christ that his Flesh might be Meat indeed and his blood
certainly than others who are not of such a light and unsettled Mind It is said Zech. 12.10 They shall look upon him whom they have pierced Which implieth a steady consideration otherwise we are in danger to go as we came There is not that lively Commemoration of Christ. You come full of other Cares Desires and Delights and therefore return empty of all solid and true Refreshment 2. It must be Applicative Gal. 2.20 He loved me and gave himself for me This great Love which God hath manifested in Christ is not only sounded in our Ears and represented to our Eyes but is brought home to us and shed abroad in our hearts by the Holy Ghost given to us Rom. 5.5 The Spirit accompanieth Christ's Institutions and the diligent serious hungry Soul is not left destitute Christ and his Benefits are no where so particularly offered applied and sealed to us as in this Duty Christ's Messengers offer him to us in particular with a Charge and Command that we should receive him take and eat for our own Comfort and Use. What is particularly applied to us and made ours as Food that is turned into our Substance should awaken in us greater Thoughts and Care about our own Interest 3. Practical The Effects must more sensibly appear Two ways is that done 1. When we are made Partakers of his Benefits when we are justified and sanctified Heb. 10.22 Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water The Annunciation inferreth this Then it is Practical when it assureth our Confidence Rom. 8.32 He that spared not his own son but delivered him up for us all how shall he not with him also freely give us all things And we are incouraged to wait for the accomplishing of these ends and instating us in these Priviledges 2. When we express more likeness to Christ in dying to Sin and to the World or suffering for Righteousness Dying to Sin and the World Gal. 2.20 I am crucified with Christ. Gal. 5.24 They that are Christ's have crucified the flesh with the affections and lusts Or suffering for Righteousness Phil. 3.10 That I may know him and the power of his resurrection and the fellowship of his sufferings being made conformable unto his death For as Christ came to destroy the Desires of the Carnal Life so to wean us from the Interests of the Animal Life Sacraments bind us to this Matth. 20.22 Are ye able to drink of the cup that I shall drink of and to be baptized with the baptism that I am baptized with II. Confirmation or Reasons why the Lord's Supper is a Commemoration of Christ's Death 1. To supply the room of his Bodily Presence 1 Pet. 1.8 Whom having not seen ye love in whom though now ye see him not yet believing ye rejoyce with joy unspeakable and full of glory And in the Text Ye shew forth the Lord's death till he come Christ is not bodily present in the Church till the last Judgment And we are to continue this holy Festival till the time that we shall have no need of these Memorials because then he cometh in Person 2. It is a lively Objective Means to affect our Hearts Both in regard of what is represented Christ is as it were evidently set forth Crucified before our Eyes Gal. 3.1 And also in regard of what is required to be done on our parts that we should return to our Duty and devote our selves to God's Service Rom. 12.1 I beseech you therefore Brethren by the mercies of God that ye present your bodies a living sacrifice holy acceptable unto God which is your reasonable service Use. To press you to the Duty of the Text To shew forth Christ's death 1. It is the strongest support to Faith When we apprehend the Greatness and Heinousness of Sin the Righteousness of God and Purity of his Holiness what shall compensate that infinite Wrong which is done to his Majesty If it seem easie to us we do not know what Sin is and what God is Not what Sin is which is a depreciation of God and a contempt of his Majesty There is no petty Creature above another but he is jealous of his Honour and will vindicate himself from Contempt Nor what God is God is of pure Holiness his Nature ingageth him to loath Sin his Justice to punish it It is a difficult case questionless how to get Sin expiated but this wonderful Condescention will make this Difficulty cease the Person is great and Way wonderful Consider what a Person hath undertaken this and what he hath done he hath died for us which at once sheweth God's willingness to Pardon and an answerable Ransom that such an one should undertake for us so beloved of God so equal to God Phil. 2.6 7. Who being in the form of God thought it not robbery to be equal with God but made himself of no reputation and took upon him the form of a servant and was made in the likeness of men This will settle and calm the Heart that such an one should come about such a Work 2. It is the greatest Incentive to Love That Christ loved us and gave himself for us a sacrifice to God of a sweet smelling savour Eph. 5.2 Those innumerable Angels that left their Station and were once in Dignity above us have not such glad Tydings to impart to one another or to shew forth in their Societies not such a word to comfort themselves withal They cannot annunciate the Death of Christ and say Lo there is our Confidence and Hope the Propitiation for our Sins 3. It is a powerful Perswasive to Obedience Shall we deny our selves to him that gave himself to and for us Or seek to frustrate him of his End This was his great End 1 Pet. 2.21 For even hereunto were ye called because Christ also suffered for us leaving us an example that ye should follow his steps He hath purchased Grace to mortifie Sin and to quicken us to the fruits of Holiness shall we be alive to Sin and dead to Rightousness A Sermon on MAL. iii. 17 And I will spare them as a man spareth his own son that serveth him THese Words are part of the Promise which God maketh to them that fear him or to those who are good in evil Times In them take notice of 1. The Blessing promised that God will spare them 2. The manner of this Indulgence amplified and set forth by the Carriage of a Father to his Son wherein a double Reason of this Indulgence is intimated 1. Propriety his own Son 2. Towardliness or Obedience his Son that serveth him Parents are not severe to any of their Children especially the dutiful 1. Propriety his own Son A faulty Child is a Child still and therefore not so easily turned out of the Family as a Servant We often forget the Duty of Children but God doth not forget the Mercy of a
Father A Prodigal Child hath some Encouragement from his Relation though his Manners be not answerable Luke 15.18 I will arise and go to my Father and will say unto him Father I have sinned against Heaven and before thee and am no more worthy to be called thy son make me as one of thy hired servants And he arose and came to his Father But when he was yet a great way off his Father saw him and had compassion and ran and fell on his neck and kissed him A Father will not be â—evere to a returning Prodigal as God is not to penitent Sinners 2. But this is not all it is not a prodigal Son a rebellious Son that is here considered who by Moses's Law might be turned out of Doors and stoned Deut. 21.18 19 20 21. If a man have a stubborn and rebellious son that will not obey the voice of his father or the voice of his mother and when they have chastened him will not hearken to them then shall his father and mother lay hold on him and bring him out unto the elders of his City and unto the gate of his place and they shall say unto the elders of his City This our son is stubborn and rebellious he will not obey our voice he is a gluton and a drunkard And all the men of his City shall stone him with stones that he shall die Such a Law did God make against Disobedience to Parents And if Children put off all respect of natural Duty Parents were to put off all Bowels and Compassion towards them But this is not the case here It is a good Child that is here spoken of His own Son that serveth him When a Son is dutiful for the main a Parent will not be harsh and severe to him upon every failing What ever Men are to Slaves or to the Children of others who serve them yet they cannot so divest themselves of the Heart of a Parent as to be inexorable to their own Children and correct them severely for a lesser fault This is the Expression that God useth to set forth his Indulgence and Compassion towards them that fear him Doct. That God's sparing his Children notwithstanding their manifold Infirmities is one of the Choice Priviledges of them that fear him I shall discuss this Point in this method 1. I will shew you what it is to spare 2. That this is a choice Priviledge 3. The Grounds and Reasons of this Indulgence or Sparing that he useth towards them 4. The Qualification of the Persons I. What it is to spare them It is seen on two occasions when he cometh to accept them and when he cometh to afflict them In accepting their imperfect Services and not correcting them at all or correcting them in Measure and in Mercy 1. Sometimes Sparing is spoken of in Scripture with respect to some Judgment to be inflicted and so it is an Act flowing from Mercy withdrawing or moderating deserved Judgments For we by Sin deserve the sharpest Dispensations of God's Anger and Wrath and so God is said to spare as with-holding or withdrawing the Judgment Ioel 2.17 Spare thy people O Lord and give not thine heritage to reproach Sometimes as Moderating when he doth not stir up all his Wrath As it is sweet to find Mercy remembred in Wrath and that he will moderate the Judgment to us and make it more sufferable Ezra 9.13 Thou hast punished us less than our Iniquities deserve 2. At other times Sparing is spoken of with respect to a Duty to be accepted We need to be spared in our best Actions they being defective and defiled Nehemiah prayeth Nehem. 13.22 Remember me O my God! concerning this also and spare me according to the greatness of thy mercy He speaketh this when he had procured God's holy Ordinances to be duly observed he pleadeth no Merit before God but desireth rather to be spared and forgiven for he was conscious to his own many Failings Well then God spareth when he forgiveth our Sins and pardoneth the manifold Imperfections of our Services II. That this is a choice Priviledge So it will appear to be if we consider 1. The holy Nature of God 2. The strictness and purity of his Law both as to the Precept and Sanction 3. Our incapacity of appearing in the Judgment 4. The sense which Conscience hath of Sin All these must be considered because usually Men heal their Wounds slightly and afterwards they fester into a more dangerous Sore And again we are not affected with God's pardoning Mercy because we do not see with what difficulty it is brought about 1. The holy Nature and Justice of God His Nature inclineth him to hate Sin and his Justice to punish it Ioshua 24.19 Ye cannot serve the Lord for he is an holy God he is a jealous God he will not forgive your transgressions nor your sins This he speaketh not to discourage them but that they might not have slight thoughts of God and his Service as if he would be put off with any thing and would lightly and easily pardon their Errors Hab. 1.13 Thou art of purer eyes than to behold evil and canst not look on iniquity That is without taking Vengeance of it The least Sin is an Offence to God so pure and holy 1 Sam. 6.20 Who is able to stand before this holy Lord God That is this God who is so jealous of his Institutions All this is mentioned to shew that God doth not make little reckoning of Sin and that which lesseneth the benefit of Pardon in our thoughts is usually some abasing of the Nature of God It is not from magnifying his Mercy as it is discovered in Christ and the New Covenant but from some wrong conceit of God as if he were not so Just and Holy as he is represented to be Psal. 50.21 These things hast thou done and I kept silence thou thoughtest I was altogether such a one as thy self Because he doth not always inflict Punishment they think Sin is no such great matter and not so hateful to God as indeed it is Oh no! God that is so willing to spare his People notwithstanding their Infirmities doth not cease to be Holy nor his Law leave off to be Righteous Therefore this is the means to heighten this Priviledge 2. The Purity and Strictness of his Law both as to the Precept and Sanction 1. The Precept which reacheth to the Soul and the Operations of every Faculty Thoughts Purposes and Desires as well as Words and Actions Therefore when David had admired the Purity of the Law he adds Psal. 19.12 Who can understand his errors Cleanse thou me from sâ—cret faults Oh the multitude of our Errors that we know And the multitude of them we know not But God knoweth them How imperfect is our Obedience How many times have we transgressed this holy Law of God Many Failings we do not observe and those which we do observe we are not able to enumerate If we were to be
afraid to be damned it is not God's displeasure they care for but their own safety The youngman went away sad and was grieved for he had great possessions Mark 10.22 Because he could not reconcile his Covetous mind with Christ's Institutes So Felix trembled being convinced of Sins which he was loath to discontinue and break off 3. They differ in their effects many men tremble at the word of God coming in upon their Hearts with power but this awakning worketh diversly Sometimes to a solicitous Anxiousness about the way of Salvation and then it is good as those Acts 2.37 And when they heard this they were pricked in their hearts and said unto Peter and the rest of the Apostles Men and Brethren what shall we do That was a kindly work to desire to be further instructed and directed into the way of Life and Peace Sometimes to rage Acts 7.54 When they heard these things they were cut to the heart and gnashed on him with their teeth they were vexed at the galling truths which Stephen delivered and the conviction that was upon them kindled their rage against him Sometimes it produceth nothing but dilatory excuses as here in Felix go thy way for this time when I have a more convenient season I will send for thee II. The cause of this trouble and Agony was the word wherein the matter and the manner is considerable 1. The matter is to be considered both generally and particularly 1. Generally the word of God or the Doctrine of Faith in Christ. It hath a convincing power 1 Partly because of its Author the impress of God is upon it it partaketh of his Properties Heb. 4.12 13. For the word of God is quick and powerfull and sharper than any two edged Sword piercing even to the dividing asunder of Soul and Spirit and of the joints and marrow and is a discerner of the thoughts and intents of the heart Neither is there any Creature that is not manifest in his sight but all things are naked and open unto the Eyes of him with whom we have to do God searcheth the Heart and the word searcheth the Heart God is powerful and his word is powerful in discovering a Sinner to himself and bringing a Sinner out of his lurking Holes and taking off all disguises 2 Partly because of its clearness and evidence to a natural Conscience if it be not strangely stupified and blinded by fleshly Lusts 2 Cor. 4.2 3 4. By manifestation of the truth commending our selves to every Man's Conscience in the sight of God But if our Gospel be hid it is hid to them that are lost In whom the God of this World hath blinded the minds of them that believe not lest the light of the Glorious Gospel of Christ who is the image of God should shine unto them This Scripture sheweth that the Gospel is light which will discover its self if Men do not shut their Eyes And if men refuse the Converting power they cannot withstand the Convincing power of it for the work of bringing home Souls to God lyeth more with their Lusts than with their Consciences 3 And chiefly because of the Concomitant Blessing God hath appointed the Word to be the great Instrument of Convincing and Converting the World and doth accompany it with his Grace and Spirit sometimes to one effect sometimes to another To Convincing Iohn 16.8 The Spirit shall convince the World of Sin and of Righteousness and of Iudgment If it doth no more it shall leave them under a conviction of the truth Sometimes to Conversion as 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. God concurreth with his own ordinance by his omnipotent and creating power 2. Particularly the Day of Judgment is to be insisted upon in our Ministry The Apostles in planting the Faith observeth this point of Wisdom to insist much upon the Judgment Day Acts 10.42 43. And he commanded us to preach unto the the people and to testifie that it is he which was ordained of God to be the judge of Quick and Dead And to him give all the Prophets witness that through his name whosoever believeth on him shall receive remission of Sins This was the great point which his chosen Witnesses were to insist upon So also Acts 17.30 31. But now commandâ—th all men every where to repent because he hath appointed a day in which he will judge the World in righteousness by that man whom he hath ordained whereof he hath given assurance to all men in that he hath raised him from the dead The Apostles observed the Tempers of those they dealt with when with the brutish multitude they invite them by Arguments of Providence Acts 14.15 16 17. Sirs Why do ye these things We also are men of like passions with you and preach unto you that you should turn from these vanities unto the living God which made Heaven and Earth and the Sea and all that are therein Who in times past suffered all Nations to walk in their own ways Nevertheless he left not himself without witness in that he did good and gave us rain from Heaven and fruitful seasons filling our Hearts with food and gladness When with the Learned he speaks of the first Cause and chief Good Acts 17.28 For in him we live move and have our being And binds all by his coming to Judgment ver 31. So he deals with Felix here he urges principles of known Dignity and Sobriety from the day of Judgment See also 2 Cor. 5.10 11. For we must all appear before the Iudgment seat of Christ that every one may receive the things done in the Body according to that he hath done whether good or evil Knowing therefore the terror of the Lord we perswade men This was their great and powerful Argument Reasons 1. Because this made their access into the Hearts and Consciences of Men more easie because of its suitableness to natural Light That Man is God's Creature and therefore his Subject is evident by Reasons drawn from our dependance on the first Cause and Fountain of all Being That Man hath failed in his Subjection to his Creator and Lord is evident by daily experience that therefore God may call him to an account and Man should fear his wrath is a principle as evident as the former and justified by the guilty fears incident to Mankind because of their offences Rom. 1.32 Who knowing the judgment of God that they which commit such things are worthy of death Divine Justice must once publickly appear and rectifie the disorders of the World Now because of the sentiments of Nature the Doctrine of the final Judgment doth easily enter into the Thoughts and Conscienâ—ces of Men. 2. This doth most befriend the great discovery of the Gospel which is justification by Christ and pardon of Sin by submitting to his instruction If
of one Stock of one Blood What necessity was there 1. That by the Law of Propinquity of Blood he might have right to redeem us Goel the next of kin had an obligation upon him to redeem his Brothers Land if Mortgaged Lâ—vit 25.25 26. If thy brother be waxen poor and hath sold away some of his possession and if any of his kin come to redeem it then shall he redeem that which his Brother sold. And if the man have none to redeem it and himself be able to redeem it c. Or Person if Sold ver 47 48. After that he is sold he may be redeemed again one of his brethren may redeem him So Christ is called Goel Iob. 19.25 For I know that my Redeemer liveth Isai. 59.20 The Redeemer shall come to Zion Christ is our Kinsman Not only true Man but the Son of man True man he might have been if God had created him out of nothing or he had brought his substance from Heaven But he is the Son of Man one descended from the loins of Adam as we are and so doth redeem us not only Iure proprietatis by virtue of his interest in us as our Creator but Iure propinquitatis by virtue of Kindred as one of our Stock and Lineage as the Son of Adam as well as the Son of God For Jesus Christ of all the Kindred was the only one that was free and able to pay a Ransom for us 2. To give us a Pledge of the tenderness of his Love and Compassion towards us For he that is our Kinsman Bone of our Bone and Flesh of our Flesh will not be strange to his own Flesh especially since he is one that is so not by necessity of Nature but by voluntary Choice and Assumption We could not have such familiar and confident recourse to an Angel or one who is of another and different Nature from ours nor put our Suits into his hands with such trust and assurance It is a motive to Man Isa. 58.7 Thou shalt not hide thy self from thine own Flesh. A Beggar is so though through Pride and Disdain we will not think of it Degenerate Men may shut up their Bowels hide themselves from their own flesh but Christ hath our Nature in perfection This made Laban though otherwise a churlish Man kind to Iacob Gen. 29.14 Surely thou art my bone and my flesh 3. Divine Justice required it That the same Nature that sinned should suffer for Sin and that as the Offence was done in Humane Nature so also the Satisfaction should be given to God in the same Nature For to Man the Law was given The Apostle telleth us Rom. 8.3 That God sending his own son in the likeness of sinful flesh for sin condemned sin in the flesh Christ was not a Sinner but he came in the likeness of a Sinner with a mortal Body in which God condemned our Sin that is shewed the great example of his Wrath against it punishing our Sin in the Flesh of Christ and so representing his Wrath and ingaging by his Love at the same time It being done in our Nature it is the better warning to us and the fittest way of satisfying God and reckoned as if we had suffered in our own Persons 4. That we might find a Fountain of Holiness in our Nature God hath poured out upon his Human Nature such a measure of Holiness that he might be a common Fountain to all the Elect Iohn 1.16 Out of his fulness have we all received and that grace for grace Christ as God-Man is the Fountain from whence we receive all Grace His Human Nature was a Pledge and Pattern of what should be bestowed upon us according to our Measure for as the Head is so shall the Members be 5. To answer the Types of the Law The Priests of the Law that sanctified others were of the same Nature with the People whom they sanctified all of one Stock and Kindred The First Fruits were of the same Nature with the Things represented by them As for instance The First Fruits of the Barly did not sanctifie the Darnell nor the Cockle Mint or any other kind of Grain Well then as Priest and People were of one Stock Firstlings Beasts of the same kind First Fruits the same matter So God will raise you up a prophet among your brethren Deut. 18.15 Christ that was a Man as we are Men. 6. To make a way for nearness between God and us Christ condescended to be nigh to us by taking the Human Nature into the Unity of his Person that we might be nigh unto God that we might draw near to him now in the Evangelical State and be everlastingly nigh unto him in Heavenly Glory The Children of Israel are said to be a people near unto him Psal. 148.14 The Lord is nigh unto them that are of a broken heart and contrite spirit Psal. 145.18 The Lord is nigh unto all that call upon him that call upon him in truth Eph 2.13 Ye were sometimes afar off but now are made nigh by the blood of Christ. This is but a Preparation for everlasting nearness to God 1 Thess. 4.17 Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air and so shall we ever be with the Lord. 7. Christ taking our Flesh and being of our Stock is become the Head of the Mystical Body and suited to it and so fit to convey the Spirit to us as an Head 1 Use. To consider Christ's love He would not intrust our Salvation with an Angel but come himself in Person not only to treat with us as the Apostle of our Profession but dye for us 1 Pet. 2.21 He himself bare our sins in his own body on the tree Oh how irksome is it to us to go back two or three degrees in Pomp or Honour 2. It presseth us to be as willing to have Christ's Name and Nature as he was willing to have our Name and Nature 2 Pet. 1.4 Whereby are given unto us exceeding great and precious promises that by these you might be partakers of the divine nature having escaped the corruption that is in the world through lust If he was born of a Woman let us seek to be born of God let us endeavour that Christ may be formed in us Gal. 4.19 3. It stirreth us up to be serious and in good earnest in Religion God is in good earnest for he sendeth his Son and shall we slight the great Things he came about 4. What an ample Foundation is here for Faith against the improbability of the Blessedness offered 1. It facilitateth the Belief of the great Priviledges offered in the Gospel We may the better expect the Exaltation of the Creature when we consider the Abasement of the Son of God If he were cloathed with our Flesh we may the better expect to be apparelled with his Glory 2. It is an Answer to the Plea of Unworthiness He
Divine Nature did put a Value upon that Price and made it sufficient and responsible to all God's Ends. Therefore it is said Psal. 89.19 Then thou spakest in vision to thy holy one and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people It best befitted the Divine Wisdom to choose such a Person as might undertake the Work and not miscarry it otherwise we could have no assurance that full satisfaction was given 4. Jesus Christ taketh away Sin by bearing it in his own Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both to take it away and carry it away And it is said Isa. 53.6 The Lord hath laid upon him the iniquities of us all God laid it on him and he willingly took it upon himself 1 Pet. 2.24 Who his own self bare our sins in his own body on the tree which signifieth his voluntary Susception as well as the Father's Ordination and Appointment I must a little explain two things 1. How Sin was laid upon Christ. 2. That being transferred and laid upon Christ it is taken off from the Creature 1. How Sin was laid upon Christ for so the Scripture speaketh There is in Sin Culpa the Fault Macula the Stain Reatus the Guilt and Poena the Punishment We cannot say the Fault was laid on him for that is the Blame which ariseth or groweth out of Sin inherent we cannot say the Stain for Christ was holy harmless undefiled separate from Sinners Heb. 7.26 Therefore we must understand it of the other two the Guilt and the Punishment The Guilt is imputed as he stood in our stead for he is said To bear the sins of many Isa. 53.12 And To be made sin for us 2 Cor. 5.21 As he offered himself and obliged himself to make satisfaction to his Father's Justice his Soul and Body was a Ransom in our Souls stead 1 Tim. 2.6 Who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransom for all he not only died In bonum nostrum for our good but Loco vice omnium nostrum he stood before the Father's Tribunal in our room and stead Then for the Punishment as he was made sin for us so he was made a curse for us Gal. 3.13 That is to undergo the Curse of the Law due to us He was no more spared than if we our selves who had sinned had been in his room and place at that time And therefore he is said To carry our sorrows and bear our griefs Isa. 53.4 He was the Object of Sin-pursuing Justice and at his hands did God demand satisfaction for all our Wrongs He had all the Sins of the Elect upon him by Imputation and voluntary Susception and was handled by Divine Justice as if he had been guilty of them all 2. The Guilt and Punishment being transferred and transacted upon Christ it is taken off from the Creature and all who upon God's Terms do thankfully accept of this Atonement are acquitted and reconciled to God and taken into Grace and Favour through Christ. Iob 33.24 Then he is gracious unto him and saith Deliver him from going down to the pit I have found a ransom When the Surety hath paid the Debt the Debtor is let out of Prison when the Ram was taken Isaac was let go Gen. 22. As Christ told his Persecutors Iohn 18.8 If therefore you seek me let these go their way In that Action of his there was a Pledge an Illustration at least of his offering himself to the Curse of the Law and the Punishment due to Sin to exempt us from it take me and let these go The Fault is forgiven the Guilt expiated the Blot more and more done away and the Sentence of Condemnation and Punishment disanulled so that there is no condemnation to them that are in Christ Rom. 8.1 5. Christ having born the burden and weight of our Sins hath undertaken to take away all that may be called Sin he hath taken away the Guilt and he hath taken away the Stain the Obligation to Punishment and the Power of Corruption Or in short he hath procured both Justification and Sanctification for us 1. Justification is a Fruit of his bearing Sin Isa. 53.11 By his knowledge shall my righteous servant justifie many for he shall bear their iniquities To bear the Sin is to bear the Punishment the Wrath due to it now God will not exact it twice of Christ and of us too Christ doth so bear it for us that he takes it away from us that we are discharged from the Guilt and delivered from wrath to come 2 Thess. 1.10 and are brought into a Justifiable condition before God 2 Cor. 5.21 He was made sin for us that knew no sin that we might be made the righteousness of God in him 2. Sanctification that is one taking away of Sin and a Fruit of Christ's bearing our Iniquities 1 Pet. 2.24 He bore our sins in his own body upon the tree that we being dead unto sin might be alive unto righteousness Naturally we are alive to Sin love it delight in it and are active in it but we are dead to Righteousness not only sick and wounded but dead to it But Christ came to purchase Grace to subdue our Love and Delight in Sin and to turn our Hearts towards God We need a Saviour to help us to Repentance as well as to Pardon the loss of God's Image was part of our Punishment and the Renovation of our Nature is a part yea a principal part of our Deliverance by Jesus Christ. 6. This Work of taking away Sin is not done all at an instant but accomplished by degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Participle noteth a continued act it is a thing Christ is always a doing till Sin be no more Here we must distinguish between Impetration and Application As to Purchase and Impetration Christ hath done it once for all there needed no repeating of this Act Heb. 10.14 For by one offering he hath for ever perfected them that are sanctified As to the Merit nothing is wanting no other Oblation and Sacrifice needeth to be offered to God But as to Application so he is every day taking away Sin what is his business now in Heaven but to sit at the right hand of God and to see the Fruits of his Mediation accomplished Yea and as to the same Persons Christ doth not destroy Sin all at once Narrow-mouth'd Vessels cannot be filled in an instant though cast into an Ocean Therefore taking away Sin is a continual act which Christ is ever a doing Some Blessings are dispensed presently upon the first day of our entering into the state of Grace and Favour with God as Adoption into God's Family Pardon of Sins past a renewing of the Image of God in us Redemption or Exemption from the Curse of the Law which Things encrease more and more unto their final perfection in Eternal Glory Adoption then shall be compleat Rom. 8.23 Waiting for â—he Adoption to
Benefits purchased thereby 2. Positively that the Work of our Redemption so far as related to Sufferings was now about to be Consummate Christ's Sacrifice which he was about to offer for us was no imperfect Sacrifice This appeareth by his Message to Herod Luke 13.32 I do cures to day and to morrow and the third day I shall be perfected That is the Work of his Office was then fully to be accomplished Heb. 2.10 The captain of our salvation was made perfect through sufferings Christ as Mediator seemed to lack something till the full number of his Sorrows was accomplished then he was perfectly fitted to do us good So Heb. 10.14 By one offering he hath perfected for ever them that are sanctified As to an Offering there needeth no more A patched Salvation of half of Christ and of half of the Creature will not do good as if Christ must do a part and we must merit the rest This is inconsistent with God's Design we must not part Stakes with God this is neither for our Comfort God's Glory nor our Redeemer's Welcom to Heaven No Christ is a Workman that needeth not to be ashamed he could avouch his Work before the Tribunal of God all is finished Now he can plead his Right aâ— the Bar of Justice Psal. 2.8 Ask of me and I will give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession II. The Evidences and Reasons of this compleat Satisfaction 1. From the Dignity of the Person satisfying Two Things are required in our Mediator that he might be a sufficient Undertaker for us One is That he should be perfectly Holy and Righteous for how could he redeem us from Sin who being defiled with Sin had needed to be redeemed himself The second was that he should be a Divine and Infinite Person for Sin being committed against an Infinite Majesty therefore the Suffering by which it must be expiated must be of an infinite Value Now both these do perfectly concur in Christ for as Man He was holy harmless undefiled separate from sinners Heb. 7.26 And died The just for the unjust that he might bring us to God 1 Pet. 3.18 He was perfectly Holy even Holiness it self Luke 1.35 That holy thing which shall be born of thee shall be called the Son of God As he was God over all blessed for ever he was capable to give a Value to his Sufferings To which purpose God is said to purchase the Church with his own Blood Acts 20.28 Feed the church of God which he hath purchased with his own blood In short God was resolved to lose no Glory by the Fall and therefore whosoever was the Redeemer he was to restore what Adam took away by the Fall God's Authority was violated by the Creatures Transgression whose Command was just and our Obedience reasonable Now it was meet that God should keep up the Authority of his Law His Majesty also was despised in slighting the Threatning and his Holiness wronged as if he did not hate Sin and his Justice and Truth as if he would not Punish it his Power lessened for Sin is an Act of Presumption and implieth a Contest with God Now in all these Respects it was necessary that God should vindicate his Glory and be no Loser which was fully brought to pass by Christ to whom there is in Scripture a double Fulness and Sufficiency attributed A Fulness of Grace or Holiness For it pleased the father that in him should all fulness dwell and by him to reconcile all things to himself Col. 1.19 20. And therefore he is said To be full of grace and truth that of his fulness we may all receive and grace for grace Iohn 1.14 16. Besides this there is a fulness of the Godhead that dwelt in him bodily Col. 2.9 Not Mystically and Spiritually as in Believers not Symbolically as in the Sacraments not Typically as in the Law But Bodily that is Really and Personally as Body is opposed to Shadow or noteth a Person Well then the Argument is strong if the Person satisfying were not only Holy and Undefiled but also Infinite the Satisfaction also must be Infinite and therefore most Perfect and Sufficient for what can be Greater and more Perfect than what is Infinite And therefore all is finished if such a Person will take a Body and die for us there needeth no other Satisfaction 2. I Reason from the Unity of the Mediatory Office and that Oblation or Sacrifice which was made by Christ by Virtue of that Office 2 Cor. 5.14 If one died for all then were all dead 1 Tim. 2.5 There is one Mediator between God and Man the man Christ Iesus And as these places prove that there is but one Mediator so there is but one Sacrifice Heb. 10.10 By the which Will we are sanctified through the offering of the body of Iesus Christ once for all And Vers. 14. For by one offering he hath perfected for ever them that are sanctified Rom. 5.18 By the righteousness of one the free gift came upon all to justification of life Heb. 9.26 But now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Vers. 28. So Christ was once offered to bear the sins of many The Scripture so emphatically insisting upon this Term Once certainly all is finished there needeth no more to be done by us to satisfie God's Justice that is sufficiently done already 3. From the greatness of the Punishment imposed upon Christ. For if he suffered all the Punishments due to us it cannot be that any thing more should be done to pacifie God all is finished Now Christ omitted none of those Things which Divine Justice required He fulfilled all Righteousness Mat. 3.15 Was obedient to death even the death of the cross Phil. 2.8 Yea and suffered all those Things which the Law did put upon Sinners either as to Loss or Sense as to Desertion or as to the Curse And therefore he is said To bear our griefs and carry our sorrows and to be wounded for our transgressions and to be bruised for our iniquities Isa 53.4 5. To be made a curse for us Gal. 3.15 To be made sin for us 2 Cor. 5.21 God spared him not but put him to Grief not out of Hatred to his Son but Love to our Salvation Hence those Agonies of Christ and Prayers and Tears and strong Cries 4. From God's Approbation of the Person and Sacrifice of Christ. If God did so far approve the Sacrifice of Christ as willingly to accept it for our Redemption that upon it he grounded a Covenant and made Offers of Terms of Grace to us and Reconciliation with us there is no question but that upon Christ's Death all was finished No more was necessary for paying the Price and Ransom for God the most just Judge would not accept of an imperfect Satisfaction or give Testimony that he was well pleased with it But that Christ's
Person and Sacrifice was approved of God is evident not only as he appointed it and surely he will Accept what he hath Appointed not only also by the Miracles which he wrought when alive which evidenced his Commission Acts 2.22 Iesus of Nazareth a man approved of God among you by miracles wonders and signs which God did by him in the midst of you but chiefly by the Resurrection of Christ which was not only a Testimony of the Truth and Dignity of his Person Rom. 1.4 And declared to be the son of God with power according to the spirit of holiness by the resurrection from the dead but it was a clear Argument of the perfectness of his Satisfaction For unless he had abundantly satisfied God how could God who as a just Judge had appointed him to die for our Sins raise him up from the Dead Would an upright Judge deliver a Debtor or his Surety from Prison unless first full Payment had been made Would God shew himself willing to be Reconciled to us if yet there remained any Wrath to be appeased any farther Ransom necessary to be paid for us Now in the Scripture Christ is sometimes said to rise from the Dead to shew his Divine Power sometimes to be raised by God to shew the Fulness of his Satisfaction Acts 2.24 Whom God hath raised up having loosed the pains of death because it was not possible that he should be holden of them When Christ was raised our Surety was let out of Prison And the Scripture hath delivered it to us under that Notion Isa. 53.8 He was taken from Prison and from judgment and who shall declare his Generation For he was cut off from the land of the Living for the transgression of my people was he stricken The Lord sent an Angel to remove his Grave-stone not to supply any lack of Power in Christ but to shew he was fully Appeased and Satisfied Therefore it is said Heb. 13.20 Now the God of peace that brought again from the dead our Lord Iesus that great shepherd of the sheep through the blood of the everlasting covenant Mark through the Blood of the everlasting Covenant he is become the God of Peace through the Blood of the everlasting Covenant he brought Christ from the Dead He doth not only do us good but le ts go our Surety through the Virtue of that Blood The Phrase of Bringing again from the Dead is Emphatical Christ did not break Prison but was brought forth as the Apostles Acts 16.39 The Magistrates came to the Prison and brought them out Christ rose not only by his own Power but by the Father's Authority If our Surety had perished in Prison we could have no Assurance or if he had continued still under Death the World could have no Discharge But Christ rose again and is not only taken out of Prison but carried up to God in Glory and Honour 1 Tim. 3.16 Received up into glory It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Actively he Ascended but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Passively he was Raised up God hath Rewarded him And therefore he hath perfectly done his Work God hath not only taken him out of the Grave but taken him up to Glory Certainly God is well pleased since he hath given him not only a Discharge but a Reward Christ undertaking for us is somewhat like that of Reuben for Benjamin Gen. 43.9 I will be surety for him of my hand shalt thou require him if I bring him not unto thee and set him before thee then let me bear the blame for ever Let me see thy Face no more Christ undertook to carry it through and failed not in the Enterprize III. What Comfort is this to poor Sinners since though there be a full Satisfaction Conditions are required which we are not able to perform e're we can have Benefit and we find Sin remaining in us so that it is finished and unfinished as to us I answer There is great Comfort in God's general Grace before it be particularly applied and exhibited to us in the Effects and Sense thereof A sufficient Sacrifice and Ransom given for you is the Foundation of all solid Peace for it is the Foundation of the Gospel or of the Covenant of Grace I shall prove it by these Reasons 1. Because this answereth the grand Scruple which haunteth the Creature and is at the bottom of all our Fears namely how God's Justice shall be appeased Micah 6.6 7. Wherewith shall I come before the Lord and bow my self before the high God Shall I come before him with burnt offerings with calves of a year old Will the Lord be pleased with thousands of rams or with ten thousands of rivers of oyl Shall I give my first-born for my transgression the fruit of my body for the sin of my soul The way of appeasing God's Anger hath been an old Controversie that hath troubled all Nations and till it be answered and fully determined Man is not perfect as appertaining to the Conscience Heb. 9.9 Though God be infinitely Merciful yet he is infinitely Just and we can expect no more from his Mercy than we may fear from his Justice Guilty Nature still presageth Evil to us till there be something Penal endured and something of Price and Value given to appease Justice 2. That God now looketh for no Satisfaction at your hand it is all done perfectly by Christ all is finished he satisfied for us that we might not be obliged to satisfie in our own Persons Heb. 1.3 When he had by himself purged our sins sate down on the right hand of the Majesty on high Isa. 53.5 By his stripes we are healed It was at his Cost that our Recovery was brought about 3. In this Provision we see the Will of God putting forth it self for our help in the most astonishing way that could be imagined 1 Tim. 3.16 Without controversie great is the mystery of godliness God manifested in the flesh 1 John 4.10 Herein was love not that we loved God but God loved us and sent his son to be the propitiation for our sins This is such an unusual expression of Love such an engaging Instance so much surpassing our Thoughts that we cannot sufficiently admire it When God laid such a broad Foundation surely he intended some notable Grace to us 4. Here is a full Answer to those usual Objections which are raised by broken Hearts as the number and greatness and heinousness of our Sins for as such they shall not be your Ruine As great as they are God can with honour pardon them for barely to plead the number of Sins or greatness of Sins is to lessen the Price The Messiah came Dan. 9.24 To finish transgression and to make an end of sin and to bring in everlasting Righteousness There is no Sin so great but the Redeemer's Merit can countervail it And no Man shall perish for the want of the Payment of his Ransom or an Expiatory Sacrifice for his Sins He may
though there were two left with shining Garments to give satisfaction to his Disciples Acts 1.10 11. While they looked steadfastly towards Heaven as he went up behold two men stood by them in white apparel which said Ye men of Galilee why stand ye gazing up into heaven This same Iesus which is taken up from you into heaven shall so return in like manner as ye have seen him go into heaven Christ was thinking how his Father would embrace him put the Crown upon his Head bid him sit down at his right hand and how there he was to be Royally attended And this doth not derogate from his Love to us for he went to prepare a Place for us and as our fore-runner is entred into Glory and because he lives we shall live also 1 Use. To commend the Love of Christ to us 1. That he should die this was an incomparable condescention of his Love Simeon suffered himself to be bound for his Brethren Gen. 42.24 Lot proffers his Daughters to save his Guests Gen. 19.8 But Christ would lay down his Life If it were in our choice who would die Who would be tumbled into a Pit of Darkness a cold Hole where he should see the Sun no more We would live for ever It is not put to our choice but it is in our wishes But Christ might have chosen whether he would die or no and yet he died 2. Christ had more reason to love his Life than we have He had a delicate Body and the Social Presence of the Godhead The poorest Worm in the world desires to keep its Life Iob 2.4 Skin for skin yea all that a man hath will he give for his life That is a Man would part with all for Skins were the Barter of those days And the more excellent the Life is the more desire Men have to keep it as young Men whose Marrow is in their Bones to them Life is Life indeed The Woman that was broken and spent with old Age yet spent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all her living on Physicians Luke 8.43 Christ had reason to love Life upon a Natural Respect he was about 33 Years old and upon a Spiritual Respect his Human Nature enjoyed the near presence of the God-head but when he was in his full vigour and strength he willingly died 3. That Death which he died was a sad bloody Death the saddest Death that any Man could die He was weaken'd with the Agonies in the Garden They pierced his hands and his feet Psal. 22.16 The Sinewy Parts of his Body were pierced with Nails his Life dropping out by degrees the Irons open'd a passage for his Soul And which was more than all he suffered under the wrath of God Mat. 27.46 My God! my God! why hast thou forsaken me 4. It was a shameful Death he suffered as a Malefactor Isa. 53.12 He was numbred with the transgressors He was Crucified between two Thieves In medio latronum tanquam latronum maximus as if he were the greatest of them He was treated as a Sinner we are made the Sons of God Iob was called Hypocrite by his Friends but he would maintain his Righteousness till death Iob 27.6 My Righteousness will I hold fast and will not let it go my heart shall not reproach me so long as I live Eusebius Vercellensis chose rather to starve in Prison then that it should be said he had eaten with the Arians Christ takes it patiently to die as a Thief an Impostor a Traytor Iohn 18.30 If he were not a malefactor we would not have delivered him up unto thee The High-Priest charged him with Blasphemy Mat. 26.65 Then the High-priest rent his clothes saying He hath spoken blasphemy what further need have we of witnesses Behold now ye have heard his blasphemy The Disciples began to doubt of him and to look on him as an Impostor Luke 24.21 We trusted that it had been he that should have redeemed Israel By God himself when he had taken our Sins upon him he was dealt with as a Transgressor 1 Pet. 4.1 He that hath suffered in the flesh hath ceased from sin He was as a Sinner before Heb. 9.28 So Christ was once offered to bear the sins of many An ingenious Man â—alueth his good Name above all Enjoyments There was enough to clear Christ's Innocency yet in the repute of the world he suffered as a Malefactor Oh how unlike is Christ to the Men of the World Christ is Innocent and accounted a Transgressor they are Transgressors yet would fain be accounted Innocent as Saul said to Samuel 1 Sam. 15.30 I have sinned yet honour me now I pray thee before the elders of my people and before Israel We are more careful of Credit than Conscience and would not be accounted Sinners yet do not fear to be so What a comfort is this to Believers that Satan cannot lay more to your charge than his Instruments did to Jesus Christ. 5. He submitted to this Death most willingly He thirsted and longed to pay the Ransom for us here was not so much pain and shame as there was willingness Gal. 1.4 Who gave himself for our sins There was not only the Acts of the Father in giving Christ but a peculiar Act of Christ He gave himself How freely did Christ empty his Veins and let out his Soul it was no more to Christ to pour out his Soul than for the Minister to pour out the Wine We pray as if we were afraid to be heard we hear as if we were loth to be saved we serve God as if we were loth to please him there is a grudging in our Acts of Duty but Christ was free and willing to die for us 6. His Blood was spilt in Malice it might have cried for Vengeance yet it crieth for Pardon it had the Perfume of an infinite Merit Heb. 12.24 The blood of sprinkling speaketh better things than that of Abel As to Abel's Blood that crieth for Vengeance Gen. 4.10 The voice of thy Brother's blood crieth unto me from the ground Christ's Blood cries for Pardon As to the Actors his Blood would not have been a Curse to them if they had harken'd to the Voice of the Gospel But to speak of our selves we by our Sins had made our Lord to serve and die yet doth not his Blood speak against us as Abel's did against Cain but it speaks to God to pacifie his Wrath and to pardon us Our Sins cry Lord forgive not Isa. 2.9 The mean man boweth down and the great man humbleth himself therefore forgive them not They speak in our Conscience ye deserve Death But Christ's Blood speaketh words of Peace and Comfort to cleanse it and make it quiet when Wrath is ready to break out from Justice it still cryeth Father it is finished Christ's Blood yet speaketh When the awaken'd Conscience lies in fear of the offended Judge and is vexed with the restless Accusations of Satan the Blood of Christ speaketh better things viz. it is
ever with the Lord and ministring in his Presence have more of the Divine Nature communicated unto us 5. There is the unanimous Conjunction of all the Saints in the Praises of God or a joining in Consort without jarring or difference The Apostle biddeth us Rom. 15.6 with one Mind and with one Mouth to glorify God even the Father of our Lord Iesus Christ. It is our Duty but never performed to the full but when we meet together in that great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Council of Souls or the General Assembly and Church of the First-born which the Apostle describeth Heb. 12.23 The Spirits of just Men made perfect or consecrated It is comfortable to join in Worship with the People of God now Moses preferred it with Afflictions before all the Riches and Honours and Pleasures he enjoyed in Egypt Heb. 4.24 Choosing rather to suffer Affliction with the People of God than to enjoy the Pleasures of Sin for a Season But then is the Communion of Saints compleated when all are admitted to the Vision and clearest Knowledg of God and have the most perfect Adherence and Love to him Now what an happy Time will that be when we and all the holy Ones of God shall with the same enlarged Affection set about the same Work As our Groans here made but one Sound and our conjoined Tears but one Stream and our united Desires but one Prayer so all our Praises then shall make but one Melody and Harmony If it be an Happiness to live with the Saints in their Imperfection when Sin doth often imbitter their Society surely it is an Happiness to live with them for ever when they are purged and freed from Sin and fully consecrated and fitted to minister before the Lord. 6. To think of God and to rejoice in his Glory and to love and praise him will be our great Imployment There we shall be intent upon our Choice and noble Work which is praising and lauding God Psal. 84.4 Blessed are they that dwell in thy House they are still praising thee Praises now are a part of our Sacrifices and must be mingled with our Prayers Phil. 4.6 In every thing by Prayer and Supplication with Thanksgiving let your Requests be known unto God So Rev. 5.8 The four Beasts and four and twenty Elders fell down before the Lamb having every one of them Harps and golden Vials full of Odours which are the Prayers of the Saints Harps signify their Praises and Thanksgivings Here it cometh in by way of Mixture but there it is our sole Imployment There is no need of Prayers for there are no Sins nor Wants nor Necessities there all is Praise David calleth upon the Angels to bless the Lord Psal. 103.20 to tell us what they do And when a Multitude of them descended at Christ's Birth Luke 2.13 14. they presently fell a lauding and praising God Glory be to God in the Highest It is the Opinion of the ancient Hebrews that every Day they sing Praises to God and that in the Morning this they gather from Gen. 32.6 Let me go for the Day breaketh Which Place the Targum of Ierusalem thus explaineth Let me go for the Pillar of the Morning ascends and behold the Hour approacheth that the Angels are to sing This was their Opinion Sure we are that the Angels bless God and that in an eminent manner as appeareth by frequent Passages of Scripture where they are called upon to bless the Lord for though the Speech be in the Imperative Mood as if it were hortatory yet it is to be expounded by the Indicative as Narrative of what the Angels do Particularly we read they blessed God for his own Excellence Isa. 6.1 2 3. In the Year that King Uzzia died I saw also the Lord sitting upon a Throne high and lifted up and his Train filled the Temple Above it stood the Seraphims each one had six Wings with twain he covered his Face and with twain he covered his Feet and with twain he did fly And one cried unto another and said Holy holy holy is the Lord of Hosts the whole Earth is full of his Glory For the Creation Iob 38.4 5 6 7. Where wast thou when I laid the Foundations of the Earth declare if thou hast Vnderstanding Who hath laid the Measures thereof if thou knowest or who hath stretched the Line upon it Whereupon are the Foundations thereof fastned or who laid the Corner-stone thereof When the Morning-Stars sang together and all the Sons of God shouted for Ioy. For the Nativity of Christ Luke 2.13 14. And suddenly there was with the Angel a Multitude of the heavenly Host praising God and saying Glory to God in the highest on Earth Peace good Will toward Men. So they blessed Christ Rev. 5.11 12. I beheld and I heard the Voice of many Angels round about the Throne and the Beasts and the Elders and the number of them was ten thousand times ten thousand and thousands of thousands saying with a loud Voice Worthy is the Lamb that was slain to receive Power and Riches and Wisdom and Strength and Honour and Glory and Blessing Though they cannot fully comprehend God yet they do it far more clearly than we They apprehend God's Excellency and Perfection in himself they know also the Excellency of his Works Creation and Providence and the Redemption of Mankind Then we shall know as we are known 1 Cor. 13.12 and understand the Faithfulness of God's Conduct in bringing us to Glory O blessed Time when we shall fall upon the Work of Angels when we shall have a sublime Understanding to know God an Heart to love him and a Mouth to praise him for evermore We shall not need any Excitement but be willing and ready to do it We have greater cause of blessing God than the Angels have It is a question whether an innocent or a penitent Person is more bound to thank God An innocent Man is bound to praise God in respect of the Greatness of the Benefit and the Continuance of it but a penitent Man in respect of the Freeness and Graciousness of it The Freeness and Graciousness is much more conspicuous towards Men. God was indeed good and bountiful to the Angels creating them out of nothing endowing them with many excellent Gifts But to Man sinful was God good indeed he loved us as Enemies when his Justice offended by Sin put a Bar to our Salvation he spared not his beloved Son but delivered him to a cursed Death in our Room and Stead Secondly To exhort us to prepare our selves for this Estate And let us labour that we may be such as may be counted meet to minister before the Lord in his Heavenly Temple To this End 1. Let us hasten the Acts which belong to our Consecration and attend upon them with more Seriousness which is the cleansing of the Soul from the Guilt and Stain of Sin From the Guilt of Sin Rom. 5.1 2. Therefore being justified by Faith we
by Christ and it shall be plainly seen that they have chosen the better Part that have chosen the Faith and Patience and Holiness of the Saints 2. In Death This is a Comfort suted to that time When you die you may commend your Souls to Christ as Stephen Acts 7.59 Lord Iesus receive my Spirit God trusted Christ with Souls from all Eternity they were given him by way of Charge and Reward and you may trust him for he is able to make good his Trust 2 Tim. 1.12 I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that Day If they are consecrated they may be committed And you may dismiss your Bodies to the Grave there to rest in Hope Acts 2.26 Moreover also my Flesh shall rest in Hope Acts 24.15 And have Hope towards God that there shall be a Resurrection of the Dead both of the Iust and Vnjust So Acts 26.6 7 8. And now I stand and am judged for the Hope of the Promise made of God unto our Fathers Vnto which Promise our twelve Tribes instantly serving God day and night hope to come For which Hope sake King Agrippa I am accused of the Iews Why should it be thought a thing incredible with you that God should raise the Dead Death seemeth to make void all the Promises at once but there is an Estate after Death The Dead shall rise and to Men bred up in the Church this should not seem incredible It is not incredible in it self considering the Justice and Power of God and this should not seem incredible to us since all Religion tendeth to it but rather you should entertain it as a Matter of undoubted Certainty All true Believers do look and long for and prepare for this Blessedness otherwise why should they trouble themselves about Religion which abridgeth them of present Delights and often exposeth them to great Difficulties and Sufferings But there is another Life which is happy and joyful and therefore we serve God instantly day and night Vse 2. That it concerneth us to see this blessed Estate not only by the Light of Faith but Reason Though the Light of Scripture be more sure and clear yet the Light of Nature hath its use Nature saith It may be Faith It shall be yet the Light of Nature must not be rejected 1. Because Things seen in a double Light work the more strongly upon us as our Affections are stirred more by a double Consideration than a single As Paul said of Onesimus to Philemon that he was dear to him but much more dear to him both in the Flesh and in the Lord ver 16. as being one of his Faith and one of his Family So this worketh upon our Faith when even Nature teacheth us that it is reasonable to expect such a Retribution then all vain Cavils are refuted All have not received the Light of Scripture at least with such Veneration and Reverence as they ought to do to such the Light of Nature is a preparative Inducement either to believe or to believe it more firmly Nay the Children of God have not such a steady Belief of the Life to come as they ought to have especially in time of Temptation as the time of grievous and bitter Persecution is Surely we need all the Succour and Relief which the nature of the thing will afford Evil is present and pressing and our great Hopes are to come surely then besides the Grounds of Faith we must study the Helps of Faith The Grounds of Faith are the Promises of the Gospel the Helps of Faith are such Demonstrations and Evidences as the Light of Nature will afford in the case Therefore Reason must be allowed to be an Handmaid to Faith 2. Because by this means a Temptation is turned into an Argument Men doubt of the Being of God of Providence and the future Estate because of the Afflictions of the Good and this is one means to settle you in the belief of these things It is good to observe how differently Men will reason from the same Principles for the Wicked draw another Conclusion hence either that there is no God or he hath no respect to Humane Affairs or that all things are governed by Chance or the like So elsewhere you may see what contrary and different Conclusions the Carnal and the Spiritual draw from the same Premises as David infers the immutable Certainty of God's Promises Psal. 119.89 90 91. For ever O Lord thy Word is settled in Heaven thy Faithfulness is unto all Generations Thou hast established the Earth and it abideth They continue this day according to thine Ordinance But the Scoffers said Where is the Promise of his Coming For since the Fathers fell asleep all things continue as they were from the beginning of the Creation 2 Pet. 3.4 Because the Frame of Nature had kept one constant Tenour and Course they plead for the Eternity of the World and the Falshood of the Promises but David was hereby confirmed in the belief of God's Constancy and Fidelity So from the Brevity of Life see the different Conclusions drawn from hence 1 Cor. 7.29 30. The Time is short it remaineth that both they that have VVives be as if they had none and they that weep as though they wept not and they that rejoice as though they rejoiced not and they that buy as though they possessed not and they that use the VVorld as not abusing it On the contrary 1 Cor. 15.32 Let us eat and drink for to morrow we shall die So from the Grace of God Iude v. 4 Turning the Grace of God into Lasciviousness Compared with Rom. 6.1 Shall we continue in Sin that Grace may abound So also 2 Sam. 7.2 I dwell in an House of Cedar but the Ark of God dwelleth within Curtains Observe the Workings of David's Heart The Lord hath built me a stately House but what have I done for God But those Wretches Hag. 1.2 This People say The time is not come the time that the Lord's House should be built So 1 Sam. 3.18 It is the Lord let him do what seemeth him good Compared with 2 Kings 6.33 Behold this Evil is of the Lord why should I wait for the Lord any longer See Prov. 26.9 As a Thorn goeth up into the Hand of a Drunkard so is a Parable in the Mouth of Fools All is as the Heart is 3. Because if the perverse Carriage of Things now be not a Confirmation to your Faith it will at least be an help to your Meditation Improve the Argument as it was set forth before by your most serious Thoughts thus Surely there is a God he is wise holy just and good and would not impose Duty upon a Man but he hath Encouragements and Rewards to quicken him to the performance of it Few Christians are so firm and strong in believing but they may find it a Prop to their Faith Certainly all are so barren of
to do than to make the World at first The Object of Creation was pure Nothing but then as there was no Help so no Hinderance But now in Redemption there was Sin to be taken away and that was worse than any thing We deserv'd Ill his Justice and Truth had a Quarrel against us and therefore this was the harder Work and needed more of his Wisdom which now is discovered fully to us in the Gospel When God was to make Man though he was to be his noblest Creature next the Angels it was nothing to the Divine Power to make him of the Dust of the Earth Now Sin makes us worse than Earth Job 30.8 They were Children of Fools Children of base Men they were viler than the Earth Our Condition was worse here God's Justice opposed but Grace found out the Contrivance and sent Christ in the Form of a Servant who was in the Form of God thought it no robbery to be equal with God Phil. 2.6 7. 2. We discern the Freeness of Grace in the Gospel both in giving and accepting Whatever God doth is a Gift and what we do it is accepted of Grace In giving there 's a great deal of Grace made known there The Lord doth all freely Ioh. 1.16 And of his Fulness have all we received and Grace for Grace that is for Grace's sake He gives Christ gives Faith gives Pardon He gives the Condition as well as the Blessing Certainly now we have to do with a God of Grace who sits upon a Throne of Grace that he might bestow freely to all Comers Out of Christ and in the Law there God is discovered as sitting upon a Tribunal of Justice as he is described Psal. 97.2 Clouds and Darkness are round about him Righteousness and Iudgment are the Habitation of his Throne But now saith the Apostle Heb. 4.16 Let us come boldly unto the Throne of Grace that we may obtain Mercy and Grace to help in a time of need that we may have Mercy for Pardon and for acceptance of our Persons and Grace to help us against our Weaknesses This was figured out in the Law under the Law it was figured out by the Mercy-Seat between the Cherubims from whence God was giving out Answers but there the High-Priest could enter but once a Year and the way within the Veil was not fully made manifest Heb. 9.8 There was a Throne of Grace then but more of God's Tribunal of Justice there was Smoak and Thundering about his Throne But now let us draw near that we may obtain Grace take all freely out of God's Hand Then there is Grace manifested in accepting as well as giving God accepts of serious Repentance for compleat Innocence of Sincerity for Perfection of the Will for the Deed of a Person for Christ's sake and of the Works for the Person 's sake Thus God doth both give and accept freely That we do is not brought to the Ballance but Touch-stone Many times a good Work is not full Weight God doth not look to the Measure but to the Truth of Grace he requires Truth in the Reins 3. The Efficacy and Power of Grace is discovered in the Gospel Christ sendeth his Spirit to apply what he himself hath purchased One Person comes to merit and the other to accomplish the Fruit of his Merit Mark to stop the course of Grace Divine Justice did not only put in an Impediment but there was our Infidelity that hindred the Application of that which Christ was to merit and therefore as the second Person is to satisfy God so the third Person is to work upon us There was a double hinderance against the Business of our Salvation God's Justice for the Glory of God was to be repaired therefore Christ was to merit and there was our Unbelief therefore the Spirit must come and apply it First Christ suffered and when he was ascended then was the Spirit poured out Had it not been for the Gospel we should never have known the Efficacy and Power of Grace The Apostle puts the Question Gal. 3.2 This only would I learn of you Received ye the Spirit by the Works of the Law or by the Hearing of Faith How did you come to be acquainted with Grace This is the Seal which God would put upon the Excellency and Authority of the Gospel that he will associate and join in assistance with it the Operation of the Spirit to accompany it Look as it is with the Sun Light encreaseth with Heat the Morning-Beams are faint and gentle but at Noon the Sun shines out not only with Glory but with Strength So it is here the more the Light of the Gospel is encreased the more is the Efficacy and Power of it conveyed into the Sons of Men. The Dispensation of the Law is called the Oldness of the Letter and the Dispensation of the Gospel the Newness of the Spirit Rom. 7.6 But now ye are delivered from the Law that being dead wherein we were held that we should serve in Newness of Spirit and not in the Oldness of the Letter In the meer Law-Dispensation there was only a literal Direction but no strength and ability to perform what is suggested Lex jubet Gratia juvat The Law commands but all the Commands of Grace help There is a Spirit that goeth along with the Gospel to qualify us for the Duties of it 2 Cor. 3.6 Who also hath made us able Ministers of the New Testament not of the Letter but of the Spirit for the Letter killeth but the Spirit giveth Life With the Dispensation of the Gospel God joins the Virtue and Power of the Holy Ghost The Letter convinceth and so by consequence obligeth to Death for we cannot perform what it requireth of us but now there 's a Spirit goes along with the Gospel and so we are acquainted with the Efficacy of Grace 4. We are acquainted with the Largeness and Bounty of Grace The Benefits that come by Christ were not so clearly revealed in the Law there was no Type that I know of which figured Union with Christ. The Blood of Christ was figured by the Blood of Bulls and Goats Justification by the fleeing away of the Scape-Goat Sanctification by the Water of Purification But now Eternal Life is rarely mentioned in express Terms sometimes it is shadowed out in the Promise of inheriting the Land of Canaan as Hell is by going into Captivity but otherwise it is seldom mentioned 2 Tim. 1.10 But now it is made manifest speaking of the Grace of God by the appearing of our Saviour Christ who hath abolished Death and hath brought Life and Immortality to light through the Gospel The Gentiles had but glimmerings and gross Fancies about the future State Life and Immortality was never known to the purpose till Christ came in the Flesh and therefore Heaven is as sparingly mentioned in the Old Testament as Temporal Blessings are in the New In the New Testament we hear much of the Cross of Sufferings and Afflictions
therefore cast your selves upon God 3. Carry your selves as a peculiar People to him Wherein 1. You must not be contented with common Mercies Every distinct Society have distinct Privileges Now the Elect are a peculiar People and therefore should look after peculiar Privileges A Man may have outward things and here is nothing peculiar no Argument of God's special Love Cast-aways may have these things Psal. 119.132 Look then upon me and be merciful unto me as thou usest to do unto them that love thy Name Look not upon me as thou usest to do on the World in general but as thou dost on thy own People You must have renewing Mercies and sanctifying Mercies a holy Heart be kept from Sin and conformed to God Other Mercies a Man may have and go to Hell therefore be not satisfied with them Luther protested to God he would not be put off with Estate and the Favour of the World and with increase of Honour and Esteem Alas the multitude may have these things it is their Happiness Psal. 4.6 There be many that say Who will shew us any Good Lord lift thou up the Light of thy Countenance upon us 2. Be not contented with common Graces Thus far a Man may go and not be saved As for instance There are moral Inclinations in Heathens and they make Conscience of gross Sins It is not enough to keep from Theft Drunkenness Adultery a Heathen would discover those Sins by the Light of Nature and by such Arguments and Reasons as Nature suggests would avoid them And then Hypocrites may have flashes of Comfort Glances Wishes and good Moods though they have no constant Delight in Communion with God yet they have superficial Hopes and are much taken with Evangelical Strains and Tenders of the Gospel they have a desire to keep their Consciences quiet and peaceable but you should labour for Uprightness and special Graces Carnal Men desire to be secure rather than sincere that they may have some Delectations and superficial Tastes but you are to look after things that accompany Salvation Heb. 6.9 In the Original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that have Salvation in them you should be contented with no Grace but that which is an undoubted Pledg and Evidence of Heaven not a loose Hope of the Gospel 3. Be not satisfied with a common Conversation How is that Partly thus You must not live according to ordinary Privileges and ordinary Hopes You must discover Self-denial as one trained up in the School of Christ. It is an Accusation the Apostle brings against the Corinthians 1 Cor. 3.3 Are ye not Carnal and walk as Men When Men pretend to be God's peculiar People and have nothing singular but are given to worldly Cares vile Passions and corrupt Affections as other Men are this hardens carnal Men. A Christian should live like a Wonder in his place by discovering much Self-denial and Mortification in his Conversation Mat. 5.4 For if ye love them which love you what Reward have you do not the Publicans the same It is the greatest Hypocrisy that can be in the World to profess to be a peculiar People and to deny your selves in nothing but do as others do we should live at another rate and be more Holy more Charitable more Heavenly 4. Do not live according to ordinary Examples We may not frame and fashion our selves to the Guise of the World because we are the Lord 's peculiar People Deut. 14.1 2. Ye are the Children of the Lord your God ye shall not cut your selves nor make any baldness between your Eyes for the Dead For thou art an holy People unto the Lord thy God and the Lord hath chosen thee to be a peculiar People unto himself above all the Nations that are upon the Earth Dead Fishes swim with the Stream A Christian should live in a Counter-motion to the World You cannot do as others do for you profess your selves to be distinct Especially we should consider this in times of general Defection not to run away from God Mich. 4.5 For all People will walk every one in the Name of his God and we will walk in the Name of the Lord our God for ever and ever When every Man sets up a distinct Religion that is the meaning of it then the peculiar People of God should hold together and shew forth special Zeal and special Strictness in the Ways of God in times of Coldness Indifferency and Neutrality in Religion Josh. 24.15 And if it seem Evil unto you to serve the Lord chuse you this Day whom you will serve whether the Gods which your Fathers served that were on the other side of the Flood or the Gods of the Amorites in whose Land ye dwell but as for me and my House we will serve the Lord. SERMON XXII TITUS II. 14 Zealous of Good Works I Come to the last Circumstance the outward Manifestation of Christ's Puririfying that he might make us zealous of good Works I shall consider it partly as the Note of Evidence of God's peculiar People and partly as it falls under the Aim of Christ's Death Doct. Zeal for or in good Works is a Note of God's People and a Fruit of Christ's Purchase Here I shall enquire I. What good Works are II. What it is to be zealous of good Works III. In what Respect and Place we are to put this Zeal or how it stands in order to the Death of Christ. 1. What good Works are I shall shew the Kinds of them and the Requisites to them First The Kinds of good Works Good Works for the Matter of them may be distributed into four Sorts or Ranks Opera Cultûs Acts of Worship Opera Vocationis Works of our own particular Function and Calling Opera Iustitiae Works of Righteousness Opera Charitatis Works of Mercy 1. Opera Cultûs Acts of Worship both Internal and External External to Pray Hear Read Meditate to be much in Communion with God So for Internal Acts as Faith and Repentance and Love All these are good Works and fitly placed in the first Rank of these we must be chiefly zealous because our Happiness lies in Communion with God It is notable Daniel would not omit Prayer for one Day though he was forbidden by the King and in danger of Death Dan. 6.11 Now when Daniel knew that the Writing was signed he went to his House and his Windows being open in his Chamber towards Jerusalem he kneeled upon his Knees three times a Day and prayed and gave Thanks before his God as he did afore-time Certainly they have little Zeal in them that care not to be frequent in Communion with God and call not upon his Name These are the chiefest parts of those good Works we must press and exhort you to where we are to be the more punctual because the Offence is immediately done to God If we do not Works of Mercy and Justice there the Offence is done to Men but neglecting the Works of Piety
and Godliness the Offence is done immediately to God who is very jealous of being defrauded of his Worship and a failing in the least Circumstance is a Sin of a high Nature witness Vzzah slain for touching of the Ark and the fifty thousand slain at Bethshemesh for looking into the Ark. And there is a notable Instance of Daniel as he would not omit Prayer so neither the opening of his Casement A Man would have thought being in imminent danger of his Life he might have dispensed with that Circumstance Why would he open his Casement I answer Because Solomon at the Dedication of the Temple required this Ceremony as an Act of Faith they were to pray towards the place where the House of God was which was a Type of Christ to shew their Eye and Heart should be to Christ when-ever they call on God therefore would he not dispense with opening his Casement Danger of Life should not diminish our Zeal here These good Works must be done with all exactness and care God very precisely requires them It is notable that Will-worship is only in the Duties of the First Table in love to our Neighbours there is no place for Superstition and Will-worship That may be done at one time that is not to be done at another But in the Expressions of our Love to God there Precepts are immutable we are to be exact God here would not leave us at liberty and be at the Creatures finding he knows his own Institutions are the best Means to keep up and preserve a Respect and Honour to himself therefore here we must be punctual 2. There are Opera Vocationis the Works of our Calling Every Man should labour in that Work to which he is called Though such Works be for our own support yet God is pleased to interpret it as an Act of Obedience by which he is glorified Thus Christians may honour God in the meanest Calling Servants in their Relation are said to make the Doctrine of God comely Titus 2.10 That they may adorn the Doctrine of God our Saviour in all things Though they be in the Condition of Slaves as then they were bought and sold like Beasts in the Market yet the Apostle speaks to them you may adorn the Gospel of God It is good to be profitable to humane Society in your way and place for that is the Account Paul gives of Onesimus speaking of his former and present Estate Philem. v. 11. Which in time past was to thee unprofitable but now profitable to thee and me It is a great Honour to God when we are faithful in the Work of our Relations God tries us by the Duties of our personal Calling what Honour we will bring to him there Publick Acts of Worship may be counterfeit as Prayer Hearing Receiving but here is a constant and daily Trial whether we have Grace or no whether we have only our good Moods or a constant Spring of Grace in our Hearts and therefore he that is not good in his Relation and Calling is no where good for that is the Sphear of his Activity there he is to glorify God and to discover the Power of Godliness It is notable when Iohn had preached a Sermon of Repentance his Hearers came to him and said What shall we do Luke 3.10 As possibly you may say What are these good Works And he presseth them to Duties proper to their Relations To the Publicans Exact no more than that which is appointed you vers 14. To the Souldiers Do violence to no Man neither accuse any falsly and be content with your Wages vers 15. 3. There are Opera Iustitiae Works of Righteousness as to give every Man his due to hurt none to live without wrong to any or wrack of or breach upon our own Consciences Acts 24.16 Herein do I exercise my self to have always a Conscience void of Offence towards God and towards Man These are good and profitable to humane Society and the Credit of Religion is much concerned in them Hypocrites that abound in Worship and are zealous for the Institutions of Christ most commonly are here defective they are not Just Righteous and Conscionable in their Dealing therefore they are strictly required Mich. 6.8 He hath shewed thee O Man what is good and what doth the Lord require of thee but to do justly and to love Mercy God requires it of all but especially of Men professing Piety because making Conscience of Justice and Equity in their Dealing is both an Argument of their Sincerity and an Ornament of their Profession God will have the World know that Religion is a Friend to humane Society Indeed there are some that would be accounted Religious Persons yet live as if the whole Second Table were to be blotted out and so they prove a Stain and Blot to their Religion Men judg by what is visible and therefore when you break all Restraints of Honesty and Conscience you disparage your Profession Nehem. 5.9 Ought ye not to walk in the Fear of our God because of the Reproach of the Heathen our Enemies Our Adversaries are watchful therefore keep up the Credit and Renown of Religion do Justice deal Righteously for that is the Case in hand Austin asserts and so do the Fathers generally the Primitive Glory of the Christian Religion that none were so just so good in their Relations so true and faithful to their Trust as the Christians were Dent exercitum talem tales Imperatores c. Let them shew such Magistrates such People such Merchants such Souldiers as the Christian Religion affords 4. There are Opera Charitatis Misericordia Works of Charity and Mercy as to relieve the Poor to do good to all to help others by their Purse Estate Counsel Admonition but especially to do good to them that are good Gal. 6.10 As we have therefore opportunity let us do good unto all Men especially unto them who are of the Houshold of Faith These are usually and by a proper term called Good Works Therefore Dorcas is said to be full of good Works and Alms-deeds Acts 9.36 And 1 Tim. 6.18 Charge them that they do good that they be rich in good Works ready to distribute willing to communicate It is not a thing left Arbitrary to you but laid upon you as a part of your Charge and Duty It is a due Debt you owe to God if not to the Poor and we are Thieves not only in robbing and taking from others but in not giving to others And therefore the Holy Ghost useth that Expression Prov. 3.27 VVithhold not Good from them to whom it is due when it is in the power of thine hand to do it It is due by the Law of God to those that are in distress When God casts us upon Objects of Pity and Christian Commiseration there is something due By virtue of God's Command the Poor are a kind of Owners and Charity is a part of Righteousness Christians you are Stewards and to dispense the