blinde in their mindes stony in their hearts corrupt in their ways even as others 2. In regard of their outward condition both before and after this call they are for the most part poor and vile and contemptible in the eye of the world God puts not the greater value upon any man for a gold ring or goodly aparrel though the world doth He hath chosen the poore of this world rich in faith and Heires of the Kingdome Jam. 2.5 1 Cor. 1.29 Ye see your calling Brethren how that not many wise mâ—n after the flesh not many Mighty not many Noble are called Some it may be but not many God so orders his Call as that it may appeare there is no respect of persons with him 3. Whatever the outward condition of these men be there are but very few that are effectually called few I say in comparison of those that are left under the power and dominion of their lusts One of a City and two of a Tribe I tremble to speak it but a truth it is and must out Satan hath the Harvest God the gleanings of man-kinde which by the way may serve to convince them of their vanity and folly that make the multitude of actors an Argument to prove the rectitude of actions as if they could not do amisse that do as the most Whereas a very Heathen could say Argumentum pessimi turba The beaten Tract is most deceitful Sheep go the broad way to the Shambles Seneca lib. de vita beat when a more uncouth path might lead them to fresh Pastures Question 3 Who is he that Calleth Who but God that calleth things that are not as if they were all heart-work is Gods peculiar the restraining and ordering the heart he with-held Abimelech not suffering him to touch Sarah Abrahams Wife Gen. 20.6 and the heart of Pharaoh while it was least conformable unto the Rule of his Law was absolutely subject unto the Rule of his providence and well it is for us that it belongs to God to restrain and order hearts otherwise sad would be the condition of this Nation of the whole world but now if it be Gods peculiar to restraine and order hearts much more surely to turn change break melt Coluerunt Ethnici Venerem Verticordiam Val. Max. lib. 8. cap. 15. Lilius Girald Synt. 13 Jer. 31.33 and new-mould hearts It is his Soveraign grace which we adore as the only Verticordia as the real turn-heart therefore may we observe that 1. God doth especially challenge this unto himself You know whose expressions those are I will give a new heart and again I will take away the heart of stone are they not Gods who dare make any challenges against the Almighty hath not he a Scepter strong enough to secure his Crown those that will be plucking Jewels out of his Royal Diadem and ascribe that to themselves or any creature which is his Prerogative shall finde him jealous enough of his honour and that jealousie stirring up indignation enough to consume them But 2. As God may justly challenge this work to himself so it is altogether impossible it should be accomplished by any other For 1. This effectual vocation is a spiritual resurrection of the soul while we are in a state of Nature we are dead not sick or languishing not slumbring or sleeping but quite dead in trespasses and sinnes when we are call'd into a state of grace then are our soules raised to walk with God here as our bodies at the last day shall be raised to walk with the Sonne of God unto all eternity Now if it be not in the power of any creature to raise the body from the grave of death upon which account it is used as an Argument of the Divinity of Christ that he raised himself much less is it in the power of any creature to raise the soul from the grave of sinne And therefore do all true Believers experiment the power of God Eph. 1.19 20. even that exceeding greatness of power that Might of his Power as the Greek hath it whereby he raised up Christ from the dead 2. This effectual vocation is a new Creation of the soul whence we are said to be Created in Christ Jesus when we are called unto an experimental knowledge of him and unfeigned Faith in him upon which account it must needs be Gods workmanship for power of creating is not cannot be communicated to any creature Though the Angels excell in strength Psal 103.20 and wonderful things have been performed by them when they have as Ministers executed Gods pleasure in the punishment of the wicked and protection of the righteous yet the mightyest Angel cannot create the meanest worm that is the only product of infinite power And let me tell you if infinite power be manifested in the Creation of the world it is more gloriously manifested in the conversion of a sinner There is a worse Chaos a worse confusion upon the heart of man when God undertaketh his new Creation than there was upon the face of the earth in the Old Creation In the earth when it was without forme and void there was only indisposition Gen. 1.2 but in the heart of man there is both indisposition and opposition Well then I peremptorily conclude that the work is Gods Gods by the way of a principal efficiency and not only by way of motion or perswasion as some would have it wherein I fear a piece of cursed brokeage for their own glory For were it so they would be but very mean acknowledgements that do belong to God for the change of a most miserable and unhappy estate Suppose I should go to some wealthy Citizen and present him an object of charity using the most cogent Considerations which my Art and Wit could invent to inforce a liberal Contribution thereupon he freely parts with his mony for the relief of that indigent person tell me now to which of us is he mainly engaged to return thanks to me the mover or to him the bestower I make no question but your Judicious thoughts have made an award of the chief acknowledgement to the Latter The case would plainly be the same betwixt God and us if his only were the motion ours the act of Conversion his the perswasion ours the performance and if we go to Heaven we should have more cause to thank our selves than to thank God for all the happiness we meet with there Beloved I beseech you take heed of such an opinion as this it hath blasphemy written in the forehead of it if it be rooted in your mindes Scriptas habet in fronte blasphemias Ennodius lib. Epist 2. it will breed in your hearts a confidence of your own power and abilities and that is no better than a fine-spun Idolatry and shall finde little better resentment with God thâ—n if you worshipped stocks and stones Question 4. Vpon what account doth God Call What moves the Divine Majesty thus to
of a reason God sends his Gospel proclaiming Acts 3.19 Repent ye and be converted that your sinnes may be blotted out His Ministers proclaiming We then are Embassadors of Christ 2 Cor. 5. as though God did beseech you by us we pray you in Christs stead be ye reconciled unto God Why dost thou hate thy soul and say I will not why wilt thou not Is it because it doth not concern thee or because eternal life and death are trifles small little things not worth thy considering or doth any body hinder thee No no our Saviour gives the true account Ye will not come unto me that ye might have life Let me entreat this small request of thee for Gods sake for thine own take the next opportunity and spend half an houre alone let thy spirit accomplish a diligent search pursue this inquiry to some issue am I justified or no if not what will become of me if it should happen sometimes such things fall out that I should dye now presently I cannot promise my self that I shall see to morrow morning Thus go on and bring it to something before thou leavest give not over till thou art not only clearly convinced of but heartily affected with thy guilt not only to see but feel thy self to be the man who art undone without an interest in this justification Be in good earnest thou canst not mock thy God and is there any wisdome in mocking and cheating thy own soul What thou dost do it heartily as unto the Lord as for thy life as one that would not rue thy self-deceiving folly when it cannot be recalled and if thou art hearty and serious in these reflexions 1. Thou wilt deeply humble thy self before the Majesty of the Judge of all the earth with that self-abhorrence and confusion that becomes one who feels himself even himself being Judge most righteously condemned 2. Thou wilt sollicite and assail the Throne of Grace with all redoubled favours and holy passionate importunities of prayer and supplication giving God no rest till he hath given thee his Spirit according to his own promise Luke 11.13 Ezek. 36.26 27. To help thee to performe the conditions of the Gospel-Covenant plead his own promise with him Wrestle with him for a broken and clean heart for faith for repentance unto life for these are not of thy self they are the gift of God let him not go till he hath blessed thee with these blessings in Christ Jesus This will confound every sinner at the day of Judgment that when he might have had grace yea the Spirit of grace for asking he either asked not or if he did it was so coldly as if he were contented enough to go without Now if thou art in good earnest God is I assure thee in full as good earnest as thou he is ready to meet thee Try but once whether it be in vain to seek him all that ever tryed found it good to draw near to God and found him easie to be entreated he useth not to send the hungry empty away He that commands us to work out our salvation with fear and trembling he it is that worketh in us both to will and to do of his own good pleasure Phil. 2.12 13. Secondly To them that are the children of God by faith in Christ Jesus Let me beseech them 1. To walk worthy of God who hath called them to his Kingdome and Glory to adorn their holy profession take the Exhortation in Pauls words Col. 2.6 As ye have received Christ Jesus the Lord so walk ye in him Receive not this grace of God in vain the interest of your comfort obligeth you hereunto hereby you will know that you know him that you are in Christ Jesus Rom. 8.1 that there is no cond mnation to you if you walk not after the flesh but after the Spirit and herein will your Father be glorified John 15.6 if ye bring forth much fruit 2. To live up to the comfort of their state 1 John 3.1 Ye are already the sons of God it doth not yet appear what you shall be Who shall lay any thing to your charge it is God that justifieth who is he that condemneth it is Christ that dyed c. Rom. 8.33 Go eat thy bread with joy and put on thy white rayment God now hath accepted thy works Eccles 9.7 8. I conclude this particular and the whole discourse with the happy effects and fruits of Justification which every Believer hath as good a right and title to as the Gospel it self the Word of the God of truth can give him as I finde those sweet effects and consequences set down in my Text and the words next following it 1. Being justified by faith we have peace with God through our Lord Jesus Christ 2. By whom also we have accesse by faith into this grace wherein we stand and rejoyce in the hope of the glory of God 3. And not only so but we glory in tribulation knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Wherefore the righteous shall be glad in the Lord and all the upright in heart shall glory Psal 64.10 THE BELIEVERS DIGNITY and DVTY LAID OPEN In the High-Birth wherewith he is PRIVILEDGED And the honourable Employment to which He is called John 1.12 13. But as many as received him to them he gave power to become the Sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God IN this Chapter Christ the principal Subject of the Gospel is admirably and Seraphically described 1. By his Divintiy as co-eternal and co-essential with the Father verse 1. 2. 2. By his discovery or manifestation 1. In the work of Creation ver 3. 10. 2. In the work of common providence ver 4.5 9. 3. In the work of gracious providence he being in the world and coming to his Church as our Immanuel God incarnate ver 11. 14. 3. By his entertainment which was 1. Passive his entertainment was poor the world knew him not ver 10. He was as a Prince disguised in a strange Country the Church sleighted and rejected him as Rebels do their natural Prince ver 11. And such entertainment Christ meets with at this day in his Truths Ordinances Graces Ministers and his poor members c. Object Was not Christ entertained by them what else means their harbouring him at Capèrnaum their flocking after him admiring of him seeking to make him a King c. Answ True they entertain'd him for a while civilly and formally upon self-interest but not spiritually by saving Faith Love and Obedience John 6.26 Matthew 11.21 23. Quest 1. Did Christ find no entertainment at all Answ This rejecting of Christ was not universal some did
5.3 Well may the Prophet conclude They are poor and foolish and know not the Lord oâ— the judgment of their God ver 4. For even iron and steel is soft whil'st in the fire and impenitency under the Rod exposeth unto inevitable ruine they are reprobate from Gods favour who repent not in the time of his fury the saddest symptom of displeasure is to hear God determine You shall be smitten no more Isa 1.5 for ye will revolt still more and more God sealeth up to everlasting vengeance by a spirit of impenitency My people would not hearken to my voice and Israel would none of me so I gave them up to their own hearts lusts and they walked in their own cuonsels Psal 81.11 12. The proud Pharaoh that is not melted by and repents not under Gods many judgments is raised for this very purpose that God might shew his power and make known his minde unto the ends of the earth by their certain and severe destruction Rom. 9. Whil'st then the sons of men are by nature the children of wrath subjects of sin and liable to sorrows obnoxious to Gods chastising hand and land-destroying judgments provoking Divine displeasure and Repentance the only means to divert or remove the same must they not call one upon another Come let us return unto the Lord though he have wounded he will heal us Hos 6.1 2 3. And for us in this Land and Nation Are we not the subjects of sin and most horrid God-provoking sins which God cannot but punish pride and perfidiousnesse profanesse and perjury blasphemy and base contempt of his Ordinances and what not iniquity unto the very despising the Word of the Lord and mocking his Messengers that his wrath could no longer forbear but hath made us the subjects of shame and sorrow The furious footsteps of an angry God are to be found among us God hath smitten us with pestâ—lence after the manner of Egypt our young men have been slain with the edge of the Sword and yet his wrath is not turned away Our Fouâ—dations are removed Laws violated and Liberties invaded his Name and Truth blasphemed his Church laid waste and his People sadly subjected to a spirit of delusion And what Confusions Commotions sad because sinful Revolutions compasse us about making us a shame among the Nations and a burden to our selves And yet his wrath is not turned away but his anger is stretched out still because we have not returned unto the Lord. How many and heavy judgments hang over our heads threatning the extirpation of the Church eradication of the Gospel and desolation of our Nations And what is our remedy to remove what we feel or prevent what we fear is it not Repentance is not this ENGLANDS Unum Necessarium One thing necessary Should not all the Ministers of God cry Repent ENGLAND Repent Repent Must not all conclude in this respect Repentance is a grace of absolute necessity but Secondly Repentance is necessary to answer the call of the Gospel We are called Christians and do professe subjection to the Gospel of Jesus Christ our care must be in all things to walk as becometh the Gospel Hippocrates took an oath of his followers Phil. 1.27 to keep their profession unstained and their lives unblameable Sure I am that in our Baptisme we are dedicated and engaged to yield obedience to the Gospel and shew forth its holinesse and power by due acts of Repentance renouncing the flesh the world and the Divel for indeed Repentance is the great duty imposed by the Gospel and all such as will conform unto the commands of the Gospel must repent Acts 17.30 Now God commandeth all men everywhere to repent The light of Nature and of the Law did direct men unto Repentance but the light of the Gospel is a loud call unto all men to repent times of past ignorance were times of Divine Indulgence but these Gospel-days are seasons of imperious injunction God now câ—mmandeth all men not pity or patience must now be expected without serious pennance there are many things considerable in the Gospel whereby it calls to Repentance which doth evidence the indispensable necessity thereof and binds all men to answer viz. 1. The positive duty directed in and required by the Gospel is Repentance This is the main matter prescribed in it and preached by it John the Baptist the harbinger of the Messiah and first publisher of the Gospel came preaching Repentance and therefore his whole Doctrine and Administration is called the Baptisme of Repentance Mark 1.4 And the Lord Jesus the great Prophet and Apostle of the Gospel made his first appearance in the world at the imprisonment of John preaching Repentance for that thâ— Kingdome of God was at hand and the great disrespect he chargeth on the Jews was that they repented not either at the preachâ—ng of John or himself though both differently administred to anticipate their caption so that the great work of both appeareth to have been to bring men to Repentance The first Sermon that ever Peter preached after Christ his Ascension was to perswade Repentance this was and is the matter of all Preaching and the main end of all Ministry for the sole errand of the Gospel is to open the blinde eyes Acts 26.18 to turn men from darknesse to light and from the power of Satan unto God and hence Repentance from dead works is reckoned as one of the first and foundation principles of the Gospel Hebr. 6.1 And certainly principles are positively necessary undeniable and indispensable truths Contra principia negantem non est disputandum he is to be declined as mad that denieth principles so that Repentance is the first chief and main lesson taught by the Gospel and its call thereunto then must needs be great 2. The prime priviledge of the Gospel is Repentance This is the royal gift of our Redeemer Jesus Christ he is exalted and made a Prince and a Saviour to give Repentance the prime grace conveyed unto us by the Covenant of grace contained in the Gospel is Re entance he taking away the stâ—ny heart and giving us hearts of flesh making us to see the evil of our ways and doings The great Errand for which the Gospel is seâ—t into the world is Repentance they that receive the Gospel and not Repentance by it shall be upbraided as were Bethsaida Matth. 11. Chorazin and Capernaum as unworthy so high a favour nay they shall have their torments aggravated by the enjoyment but non-improvement of so high a favour It shall be more tolerable for Tyre and Sidon Sodom and Gomorrah they never enjoyed a Gospel to call to Repentance this is the end of all the promises of God to make us partakers of the Divine nature escaping the corruptions that arâ— in the world through lust 2 Pet. 7.4 The proposals of glory and happinesse are the principles of purity and holinesse we have these great and precious promises that we may cleanse
We have three notable advantages in our temporal promises beyond what they had in theirs 1. The Old Covenant had special promises of temporal good things in the Land of Canaan for the preserving of their Mosaical policy untill the time of the Messiah to be born of that people promises of long life c. The New Covenant hath promises of all good things necessary without any such clog All good works shall be rewarded and he promiseth to give a present temporal reward in part of payment Eph. 6.8 Whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free and which is more 1 Tim. 4.8 Godlinesse is profitable unto all having promise of the life that now is and of that which is to come 2. The temporal good things promised in the Old Testament were symbolical they prefigured spiritual benefits by Christ we have them without any such adjoyned significations Col. 2.17 They had a shadow of things to come but the body is of Christ They had a more sparing taste of heavenly good things in earthly benefits we have a more streight and direct way unto eternal life 3. Promises of temporal good things were in the Old Covenant more frequent in the New Covenant more rare and this I name as their excellency because they are thrown in as meer additions to spiritual promises * Alting Ma. 16.33 Seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you this for temporal promises And for spiritual promises which are the best of the Gospel-Covenant not only the conditions of those promises are more easie for whereas it was Do this and live Gal. 3.15 now it is Believe and thou shalt not come into condemnation * Camero Joh. 3.18 but the condition is also promised Jer. 31.34 I will make a New Covenant with the House of Israel and with the House of Judah not according to the Covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt which my Câ—venant they brake although I was an Husband unto them saith the Lord but this shall be the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my law into their inward parts and write it in their hearts and will be their God and they shall be my people and they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall know me from the least of thâ—m unto the greatest of them saith the Lord for I will forgive their iniquity and I will remember their sinnes no more Gods hearty good will is herein manifested Jer. 32.41 I will rejoyce over them to do them good and I will plant them in this land assuredlâ— with my whole heart and with my whole soul If you say these are Old-Testament promises and belonged to them to whom they were spoken and were not only Prophetical so as to concern another people * Calv. Instit I grant it Rom. 3.19 We know that what things soever the Law saith it saith to them who are under the Law But they had not that efficacy of the Spirit to make these promises so effectual as was Prophesied and promised for the times of the Gospel * Synop. pu th Joel 2.28 And it shall come to passe afterwards mark that afterwards I will poure out my Spirit upon all flesh c. The measure of the Spirit which they did receive tended mostly to bondage Gal. 4.24 25. but the Spirit is to us a Spirit of Adoption Rom. 8.15 And therefore the Gospel is specially called the Word of Gods grace Acts 20.32 as if all the grace that God had formerly expressed had been nothing in comparison of this Rom. 6.14 Ye are not under the Law but under grace Law and grace are opposed as condemnation and mercy thus the Gospel is the better Covenant in respect of the promises of it 5. The Gospel is the better Covenant in respect of the effects of it the Old Covenant shews us sin doth accuse us and declares us guilty before the judgement of God Rom. 3.19 20. That every mouth may be stopped and all the world may become guilty before God therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sinne It subjects us under the curse and condemneth sinners for the transgressing of Gods commands Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to do them and all the people shall say Amen So Gal. 3.10 it is the ministry of death 2 Cor. 3.6 7. but now the Gospel that proclaims pardon of sin and lifts up with quickening consolation Isa 61.1 2. in the Law God is considered as reproving sin and approving righteousnesse in the Gospel as remitting sin and repairing righteousnesse and therefore the Word of the Gospel is called good seed Mat. 13.3 The seed of Regeneration 1 Pet. 1.23 The Word of Reconciliation 2 Cor. 5.18 19. The Ministration of the Spirit Gal. 3.2 The Word of faith Rom. 10.8 The Word of life Phil. 2.16 The power of God Rom. 1.16 That whereby the righteousnesse of God is manifest Rom. 3.21 The destruction of unbelievers is not the end of the Gospel but that is through their own fault Polan Syntag. eventus adventitius an accidental event God abundantly declares in the Gospel that he delights not in the death of sinners but in the saving translation of them by faith and repentance from the power of darknesse into the Kingdome of his dear Son The best effect of the Legal Covenant is the bringing man into the Gospel-Covenant and 'pray ' observe how when it is most effectual it turns over the sinner to the Better Covenant 1. It discovers sin to us Rom. 7.7 I had not known sin but by the Law but wherefore is it that we know sin at all that we might be compelled to seek reparation in the Gospel-Covenant Gal. 3.21 22. The Scripture hath concluded all under sin that the promise of faith in Jesus Christ might be given to them that believe 2. The Old Covenant restrains sin there is a natural stupidnesse in mens consciences but then when the dreadful threatnings of the Law still sound in their ears man is somewhat affrighted and hath some reluctancy though afterwards the Law of the minde is led captive by the Law of the members and man forbears sin as having a bridle put upon him Ringente interim intus tumultuante appetitu corrupto though he be restrained from sin yet it is but a kinde of coactior it ends best when it ends in a spontaneous and voluntary inclination of the minde to forsake sin and hate it and that is the work of the Gospâ—l-Covenant 3. The Old Covenant works fear
back to perdition in such God hath no pleasure Heb 10.38 2 Pet 2.21 It had been better for them never to have known c. This commonly ends in bitterest enmity to the Faith and true professors of it 3. All sins laying waste the Conscience are inconsistent with faith because Faith and a good conscience are inseparable companions 2 Tim 3.9 Contrarily By way of Contrariety there may be considered these things possibly some also under the former head in part as Opposite to true Faith First Flesh and blood these cannot enter into the kingdom of G d and oppose faith that would bring thither I name this first because it is the greatest enemy and gives advantage to all others and then indeed are we tempted to unbelief or any thing else when we â—re drawn aside of our own hearts By Flesh and blood is meant Sense 2 Cor 5.7 living by sence is the great hinderer and supplanter of Faith Also Carnal reason judging every thing by its own unsuitable apprehensions and so misrepresenting the things of God to it the Gospel is foolishness though it is the wisdom and power of God to them that believe This taketh notice of the meanness of the faithful in the world and stumbleth at it c. Abraham left both these Servants below when he went up into the Mount to the Lord to exercise that eminent Faith of his Rom 4.18.19 c. Yea indeed Sense and Reaâ—on appeared eminently contrary to him in his entertaining the â—romise at first else had not the great strength of his Faith been manifested nor God glorifi d so much Secondly Satans assaults He not only at first keeps out Faith by blinding mens minds 2 Cor 4.4 but afterwards doth with Faith as the King of S ria charged his Captains to do with the King of Israel He knows what an enemy to hâ—s kingdom Faith is 1 King 22.31 by it we resist him and consequentâ—y put him to flight and quench his darts He knows if our Faith fail all fails Luke 22.31 Luke 8.12 and therefore he desires to winnow the soul and get the goâ—d seed out of our hearts lest we should believe and be saved Thirdly The World is a great adversary 1 John 5.4 Why else is Faith called the Victory over the world but that there is hostility between the world and it Fourthly I might add m ns own delays 1. Causing hardness in their hearts from themselves To day to day believe Heb 2.15 Joh 12.38 39 40. unless you would harden your hearts 2. Provoking God to seal men up under their injudicious unperswadable minds for their long opposition to the light and word of Faith Gen 6.3 Act 7.51 The Spirit of Faith will not alway strive when men still resist him I shall improve all that hath been spoken by some few Uses and conclude Vses The first sort of Uses shall be Corollaries for Information 1. Of the certain and u â—peakable misery of â—he unbeliever Information from the sure happiness of the believer Contrariorum contraria est consequentia Remember what hath been spoken before of the excellent Effects and Consequents oâ— Faith Union with Christ Justification Adoption c. and that great and everlasting fruit Salvation upon all which we may coâ—clude with the Apostle Gal 3.9 blessed are they wâ—ich be of Fâ—ith or believe with faithful Abraham Luk 45. yea therefore blessed is he tha bâ—lievâ—th because there shall be a performanâ—e of â—ll tho e things which have been spoken of the Lord Now turn the Table invert the sense read all backward understand all contrary of the unbâ—liever No union with but separation and distance frâ—m Christ No pardon of sin reconciliation and justification but guilt in fu l force the curse of the Law John 3â— 36 and so he is left to stand or fall by himself and the wrath of God are upon him No Adoption of Sons but rejection as spurious and a Sonship to the Devil the god of this world c. No Salvation Mark 16.16 Joh. 3.18 but inevitable condemnation He that believeth not shall be condemned yea is condemned already because he believeth not in the name of the only begotten Son of God i. e. his present state is a state of certain damnableness as sure as if he were condemned already Not that there can be no believing afterward and recovery thereby 1 Cor. 6.11 for who then should be saved for such were some yea all of them that are justified by faith in the name of the Lord Jesus as the Apostle speaks of other sinners He that believeth not maketh God a liar 1 Joh. 5.10 Joh. 3.36 but he shall find him exactly true to his cost in such words as these He that believeth not the Son shall not see life The unbelieving as well as more carnal sinners shall have their part in the lake which burneth with fire and brimstone Rev. 21.8 which is the second death Heb. 3.12 Joh. 5.40 Act. 13.46 Matth. 13.58 Men by unbelief depart from the living God will not come for life and judge themselves unworthy of eternal life and bring a kind of impotency upon the Omnipotent as to the doing them any good No wonder then if Jesus wondered at their unbelief that held his hands from helping them Mark 6.5 6. Oh! how much better were it for them among us that believe not that they had never had offers of Salvation never heard the Gospel of the Grace of God! 2. It is no small matter to be saved since Faith is such a thing as before described and without it there is no Salvation Should Christ now come should he finde Faith on the earth Alas the small number of those that shall be saved there being so few Believers though so many Professors of Faith among Christians This is sadly manifest in the gross Ignorance of the most and suitable apprehensions in the Doctrine of Faith of very few In the Errors Heresies Apostasies of many even denying the Lord that bought them In the altogether contradictory life of most to that Faith they pretend to have which as well as Repentance should have fruits meet for it brought forth and accordingly it is known No wonder if they that take true Saving Faith to be no more than Assent aâ—d a professed owning the Doctrine of the Gospel a Confidence at all adventures of Gods love c. or some such thing think the way to heaven broad and wonder at any speaking of the paucity of those that shall be saved 3. Hence take notice of the Reasonableness of the Christian Religion 1. That God requireth no more but Believe Other things indeed are required but they naturally flow from faith are inseparably linked with faith and faith cannot be without them faith is the great work of God and command of the Gospel 2. That this is so suitable Without faith no salvation can be
and unsainteth all others Isa 65.5 Which say Stand by thy self come not near me for I am holier than thou these are a smoak in my nose and a fire that burneth all the day saith the Lord. This is the worst spot in the beauty of holiness a spice of that pride that was in Lucifer and his fellow-aspiring Angels that made the first Schisme and separation in the purest Church even in heaven it self among the Angels that were wholly perfect Take heed of this as of the very pest of the Church and the bane of all Religion which is best preserved in unity and humility I shall shut up all with a wish and that an hearty Prayer alluding to what I said at first Oh that all our garments our Profession might be adorned with these Bells and Pomgranates peace and holinesse That as we call on God who is called holy holy holy Rev. 4.6 and on Christ who is called King of Saints Rev. 15.6 and as we profess the Gospel which is a Rule of holiness and are members of the Church which is called a Kingdom of Saints an holy Nation 1 Pet. 2.9 and as we look to be partakers of that Kingdom wherein dwells righteousness and holiness that according to that promise Thy people shall be all righteous Isa 60.21 that holiness to the Lord may be engraven upon all our hearts as with the engraving of a Signet the Spirit of God and holiness to the Lord upon all our fore-heads as to our conversation that as we have had a year which we call Annum Restitutae Libertatis we might have a year Restitutae Sanctitatis this we might safely call Annum Salutis or Annum Domini the year of our Lord. That our Officers might be all peace our Governors holiness Isa 60.17 that our Ministers might be cloathed with righteousness and our Church-Members with holiness that all of different perswasions might not contend but labour for peace and holiness Herein let us agree and all is agreed that the bells of our Horses and Bridles of our Horsemen Commanders and common Souldiers might be holiness to the Lord Zach. 14.20 21. that there might not be a Canaanite or hypocrite in the house of the Lord then might our Land Church Parliament Army City Minâ—stry be called Jehovah Shammah the Lord is there Ezek. 48.35 yea then would this holiness settle us in peace here and bring us to see the Lord where peace and holiness shall never be separated Even so come Lord Jesus come quickly Amen OF THE Resurrection ACTS 26.8 Why should it be thought a thing unreasonable with you that God should raise the dead THese words are part of St. Pauls Apologie for himself before King Agrippa against the unjust accusations of his implacable enemies wherein 1. He demonstrates the innocency of his life 2. The truth of his Doctrine and sheweth That there was nothing either in his life or doctrine for which he could justly be accused The Doctrine he taught did consist of divers particulars enumerated in this Chapter one of which and that not the least was That there should a day come in which there would be a Resurrection of the dead both of the just and unjust Now that this Doctrine was not liable to any just exception he proves three manner of ways 1. Because it was no other Doctrine but such which God himself had taught It had a Divine stamp upon it as it is Verse 6. And now I stand and am judged for the hope of the promise made of God unto our fathers 2. Because it was that which all the godly Israelites instantly serving God day and night did hope for and wait and expect in due time to be fulfilled as it is Verse 7. Unto which promise our twelve tribes hope to come for which hope sake King Agrippa I am accused of the Jews and therefore it is called The hope of Israel Acts 28.20 for the hope of Israel I am bound with this chain 3. Because it was a Doctrine which God was able to bring to pass This is set down in the words of the Text Why should it be thought a thing incredible with you that God should raise the dead The emphasis lieth in the words with you Why should you O King Agrippa who art a Jew and believest in the God of Israel and that he made the world out of nothing think it incredible for this God to raise the dead indeed it may seem incredible and impossible to the Heathen Philosophers who are guided onely by Natures Light but as for you who believe all things which are written in the Law and Prophets why should you think it either impossible or incredible that God should raise the dead This interrogation is an Emphatical Negation and it is put down by way of Question Vt oratio sit penetrantior that so the Argument might take the deeper impression and the meaning is that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a doctrine exceeding the bounds of faith or contrary to right reason that God should raise the dead The Observation which ariseth naturally out of the words is Doctrine That the Doctrine of the Resurrection of the dead both of the just and unjust is neither incredible nor impossible neither against right reason nor true faith Though it be above reason yet it is not against reason nor against the Jewish or the Christian Faith For the explication of this Doctrine I will briefly speak to six particulars 1. What is meant by the Resurrection of the dead 2. Who are the dead that shall be raised 3. The absolute necessity of believing this Doctrine and believing it firmly and undoubtedly 4. The possibility and credibility of it 5. The certainty and infallibility of it 6. The manner how the dead shall rise What is meant by the Resurrection of the dead The first Particular Answ For answer to this you must first know what there is of man that dyes when any man dyeth Man consisteth of soul and body and when he dyeth his soul doth not dye it is the body onely that dyeth Death is not an utter extinction and annihilation of the man as some wickedly teach but onely a separation of the Soul from the Body It is called a departure Luk. 2.25 2 Tim. 4.6 And an uncloathing 2 Cor. 5.4 and a Departure of the Soul out of the body either to Heaven or Hell When Stephen was stoned his soul was not stoned for while he was stoning he prayed Lord Jesus receive my spirit When Christ was crucified his soul was not crucified for while he was crucifying he said Faâ—her into thy hands I commend my Spirit The Wiseman saith expresly That when a man dyeth His body returns to the earth from whence it came Eccles 12.7 but his spirit returns to God who gave it And our Lord Christ commands us Not to fear them that kill the body 1 Luk. 2.4 and after
the searing of the conscience is the clasping of the book but when this book of conscience shall be unclasped at the great day then all their Hypocrisie Treason Atheisme shall appear to the view of Men and Angels * Luke 12.3 the sinnes of men shall be written upon their forehead as with a Pen of Iron * Cunctis agminibus patebunt universa scelera tua Bern. Thirdly The Circumstances of the Tryal where consider foure things 1. The Impartiality 2. The Exactnesse 3. The Perspicuity 4. The Supremacy First The Impartiality of the Tryal Jesus Christ will do every man justice he will as the Text saith judge the world in righteousnesse It will be dies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 justice holds the scales The Thebanes did picture their Judges blind and without hands * Reusner blinde that they might not respect persons without hands that they might take no bribes Christs Scepter is a Scepter of righteâ—usnâ—sse * Hebr. 1.8 Hebr. 1.8 He is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or respecter of persons 't is not nearnesse of blood prevailes Many of Christs Kindred shall be condemned 'T is not gloriousnesse of profession many shall go to hell with Christ in their mouths Mat. 7.22 * Mat. 7.22 Many will say to me in that day Lord Lord have we not prophesied in thy Name and in thy Name cast out Divels c Yet though they cast out Divels they are cast out to the Divel 'T is not the varnish of a picture that a judicous eye is taken with but the curiousnesse of the work 'T is not the most shining profession Christ is taken with unlesse he see the curious workmanship of grace in the heart drawn by the Pensil of the Holy Ghost Things are not carried there by parties but aequa lance in a most just balance Christ hath true weights for false hearts there are no fees taken in that Court the Judge will not be brib'd with an hypocritical tear or a Judas kisse * Veniet dies illa in qua plus valebunt pura corda quam astuta verba conscientia bona quam marsupia plena judex enim non falletur verbis nec flectetur donis Bern. Secondly The Exactnesse of the Tryal it will be very critical tâ—en will Christ throughly purge his floor Mat. 3.12 Not a grace or a sin but his Fan will discover Christ will at the day of judgement make an heart-anatomy as the Chyrurgion makes a dissection in the body and doth criticize upon the several parts or as the Goldsmith doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bring his gold to the balance and touch-stone and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pierce his gold thorow to see if it be right and genuine and whether there be not a baser mettal w thin Thus the Lord Jesus whose Eyes are as a flame of fâ—re Revel 1.14 will pierce thorow the hearts of men and see if there be the right mettal within having the Image and Superscription of God upon it Paint falls off before he fire the hypocrites paint will fall off at the fiery Tryal nothing then will stand us in stead but sincerity Thirdly the perspicuity of the Trial sinners shall be so clearly convicted that they shall hold up their hand at the Barre and cry guilty those words of David may be fitly applyed here Psalm 51.4 that thou mayst be cleare when thou judgest The sinner himself shall clear God of injustice The Greek word for vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies justice Gods taking vengeance is doing justice sin makes God angry but it cannot make him unrighteous the wicked shall drink a Sea of wrath but not sip one drop of injustice Christ will say Sinner what Apology canst thou make for thy self are not thy sins written in the book of conscience hadst thou not that book in thy own keeping who could interline it now the sinner being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned shall clear his Judge Lord though I am damned yet I have no wrong done me thou art cleare when thou judgest Fourthly The Supremacy of the Court this is the highest Court of Judicature from whence is no appeal Men can remove their causes from one place to another from the common Law to the Court of Chancery but from Christs Court there is no appeal he who is once doomed here his condition is irreversible 6. The sixth and last particular is the effect or consequence of the Tryal Which consists in three things First Segregation Christ will separate the godly and the wicked Mat. 25.32 Matth. 25.32 He shall separate them one from another as a Shepherd divideth his Sheep from the Goats Then will be the great day of separation it is a great grief to the godly in this life that they live among the wicked Wo is me that I sojourn in Meseck Psal 120.5 Wicked men blaspheme God Psal 74.18 and persecute the Saints 2 Tim. 3.12 They are compar'd to dogs * Psal 22.16 to Bulls * Psal 68.30 to Lions * Psal 57.4 they roare upon the godly and tear them as their Prey Cain kills Ishmael mocks Shimei rails The godly and the wicked are now promiscuously mingled together * Mat. 13.30 and this is as offensive as the tying a dead man to a living but Christ will ere long make a separation as the Fan doth separate the wheat from the chaff as a Furnace separates the gold from the drosse or as a searcer strains out the spirits from the dregs Christ wâ—ll put the sheep by themselves who have the ear-mark of Election upon them and the Coats by themselves after which separation there follows Secondly The Sentence which is two-fold 1. The sentence of absolution pronounced upon the godly Matthew 25.34 Come ye blessed of my Father inherit the Kingdom prepared for you After the pronouncing of which blessed sentence the godly shall go from the Barre and sit upon the Bench with Christ 1 Cor. 6.3 Know ye not that the Saints shall judge the world The Saints shall be Christs Assessors they shall sit with him in Judicature as the Justices of Peace with the Judge they shall Vote with Christ and applaud him in all his judicial proceedings Here the world doth judge the Saints but there the Saints shall judge the world 2. The sentence of condemnation pronounced upon the wicked Matth. 25.41 ite maledicti Depart from me ye cursed into everlasting fire I may allude to that James 3.10 Out of the same mouth proceeds blessing and cursing out of the same mouth of Christ proceeds blessing to the godly and cursing to the wicked the same wind which brings one ship to the Haven blows another ship upon the Rock Depart from me the wicked once said to God Depart Job 21.14 They say unto God Depart from us and now God will say to them Depa t from me this will be an heart-rending word Chrysostome saith this word Depart is worse than the fire Depart from
as well as on those that â—bey not the Gospel yet the disobedient and despisers of the Gospel especially as to the pain of losse shall be more fearfully plagued than Sodomites If Turks and Tartars be damn'd than debauched Christians as their sins have been double dy'd so shall be double damn'd deeper in hell by reason here they were nearer to heaven Ingentia beneficia flagitia suplicia if there be hainous sins against wonderful mercies they must needs bring tremendous punâ—shments oh consider it England City and Country Courtiers and Common-wealths men Again the anguish is John 3.36 Rev. 20.10 Jam. 2.13 Ezek. 7.4 Job 7.9 Isa 5.14 Luke 16.26 Vestigia nulla retroâ—sum cradumque retro slectere hand unquam sinunt umorae tenaces Senec. Herc. Furens Rev. 1.18 3. Easeless and remediless the wrath of God abides in hell no cooling fits but continued burnings the worm perpetually gnawing the same torment remaining both day and night there no Remission of sin dismission of pain intermission of sense or permission of comfort but judgement without mercy mischief without measure crying without compassion pain without pity sorrow without succour bitter lamentation without any consolation descending without hopes of ascending the Prisoners being lockt up in this dungeon without possibility of release no passage out of this darksome fiery Pit of no ease where the Prisoners would not live yet cannot die nor get out Christ the Supreame Keeper who hath the Key in his own hand affirmes with an asseveration if thou be cast in Veriâ—y thou shalt not come out till thou hast paid the uttermost farthing t Mat. 5.25 with Luk. 12.58 Mark 12.42 nay cue or mite which will never be 4. Universall and various both in respect of the subject tormented and the objects tormenting even as the tooth-ach stone gout feaver plague c. concurring to torment one man in every part every power and faculty Isa 66.24 Rom. 2.9 Mat. 22.13 13.42 25.30 sense and member both of soul and body will be filled with anguish and vexation within and without the never-dying worme of conscience and unspeakable tribulation that follows upon it manifested in weeping and wailing and gnashing of teeth to confound the eye and perplex the mind as all have joyned in sin so they shall in suffering the soul indeed was ring-leader in sin and so will be chief in suffering Psal 120.4 Job 6.4 and 20.25 when the sharp arrowes of the Almighty are within and the poison thereof drinks up the spirit Thus of the inflammation greatened by the four Ingredients 2. The preparation further aggravates the extremity of the torments the Text acquaints us that 't is the prepared fire by way of transcendency as if the wisdome of God had devised on purpose the most tormenting temper for this formidable fire Deut. 32.22 Isa 30.33 which the Lord kindled in his anger of old In Gods secret purpose 't was prepared from eternity and actually made ready for the faln Angels when they fell from God The Talmudists conceive that by reason to the things created in the second day there is not added as in the rest that it was good u Gen. 1.6 7 8. Buxtorf Talm. Lexic therefore the fire of hell was then created but to leave such a conjecture we are certain 't is the prepared fire and that for the Devil and his Angels Calvin Beza Baxter c. not as if it were not prepared also for wicked men but chiefly to shew 't was first assigned to the Devils to note the extremity and inevitablenesse of the torment of the wicked who have the Devil and his Angels for their companions Hence 3. The Association in hell the Devil and his Angels contribute to the extremity of the damneds punishment Mat. 12.24 10.25 9.34 Rev. 12.13 John 12.31 14.30 The Devil so called because he first calumniated God to Eve as elsewhere Satan because the capital enemy of God and man It should seem there is one notorious Beelzebub in the Kingdome of darknesse over the rest of evil spirits who may be called his Angels probably by reason he being one above the rest Facti perduelles ad exemplum sui principis atque adeo semen illius audiunt Dr. Arrows Tactica sacra l. 1. c. 2. Sect. 4. Mat. 18.34 1 Pet. 5.8 as Head of the Faction drew multitudes of others into the party who with him sinned and fell but because the distinction in the oâ—der of Angels is not so evident we may take it of the evil Angels collâ—ctively rather than distributively miserable comforters indeed tormenting companions Oh! think how sad 't is to be chained with the Devil in his fiery fetters shut up in the darkest den with the roaring Lion with ravenous Wolves to live in a Nest among stinging freckled Adders having your loynes encircled with the girdles of Serpents to lie in a Pit amongst millions of ugly toâ—ds to be everywhere bitten with venemous Asps to have Cockatrites killing you with their eyes Dragons spitting fire in your faces Vipers eating out your bowels and then tell me if the companions in hell who are infinitely worse than these can be desirable that we should any of us be so mad as too many are to choose them rather than the Society of Saints Wier speaks of a Charmer at Satlsburg Moore Atheism l. 3. c. 2. that when in the sight of the people he had charm'd a company of Serpents into a Ditch and kill'd them at last there came one huge one far bigger than the rest which leap'd upon him winded about his waste like a girdle and roll'd him into the Ditch and so kill'd the Charmer himself in the Conclusion Alas how may men and women can sport themselves with the Devils temptations here till at last the grand Old Serpent come out with his strength Rev. 12.9 Peccato Diabolorum nullum paratum remedium and roll them into the pit of hell where they shall live in misery and lie sprawling wâ—th no other companions but the Devil and his cursed fiends who will be continually tormenting one another and stinging them with horrors to all eternity Hence 2. Eternity The second Proprety of this punishment is its Eternity in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the everlasting fire and verse 46. everlasting punishment which is there directly opposed to eternal life that blessed state of the righteous which will never have an end and therefore according to the Rules and Maximes of reason * Oppositorum est eadem scientia Oppositorum sunt opposita consequentia Can. Logic. doth necessarily import a punishment of the same duration that the reward is now that 's acknowledg'd by the Socinians themselves to be eternal absolutely so as never to end and therefore the punishment cannot but be so too The damned are in everlasting chaines of darkness suffering no less than the vengeance of eternal fire in the blackness of darkness for
my eyes have seen thy Salvation What unspeakable joy will it be to see your Christian Friends and Relations to whom you have been instrumental in their New Birth and Regeneration all Crowned in one day with an everlasting Diadem of Bliss which never shall decay There shall be no hypocrite then for you to lose your love upon which is now the great cooler of your charity and keeps your affections in a greater reserve but there none but true Eagles and heaven-born souls will be able to look upon that Sun in glory you shall then rejoyce that there are so many pure spirits able to praise and love that God whom you could never yet nor will then be able to love and praise enough or as you desire When the glorious Angels begin their Hallelujahs the Saints shall also joyn in one common Quire * Psal 149 5. they shall be joyful in glory and sing aloud upon their everlasting beds of rest Oh how the Arches of heaven will eccho when the high praises of God shall be in the mouths of such a Congregation for as when one eye moves the other roles and when one string in concord with another is struck the other sounds such a blend and sympathy of praises shall there be in that heavenly Chorus with these * Psal 150.6 high sounding Cymbals in most flourishing expressions and anthems upon the divine glory If the Sun Moon and Stars did as Ignatius sayes make all * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epist ad Eph. Luke 15.7 a Quire as 't were about the Star that appeared at Christs Incarnation * and there be joy in heaven at the conversion of a sinner no wonder then * Job 38.7 the morning starres shall sing together and the Sons of God shouâ—â— for joy when there shall be * Heb. 12.23 a general Assembly and Church of the first-borne and the spirits of all the just shall be made perfect And though there may be one Starre differ from another in glory yet there will be no * Videbit civitas illa quod inferior non invidebit Aug. de civ 22. 29. envying one anothers happiness but every one bear his part whatever it be in the lower or higher praises of the God of glory with a most harmonious variety in perfect symphony for there we shall love one another as our selves love God and our blessed Saviour better than our selves and he will love us better than we can love our selves or one another * Oh quot quanta gaudia obtiniebit qui de tot tantis beatitudinibus sanctorum jubilabit Ans alicu ni fallor de beatitu Oh how many and how great joyes shall he possess who shall keep an eternal Jubilee in the enjoyment of so many and so great beatitudes and felicities of others as truly as of his own I have done with the possession and its qualification it is a Kingdom I now come to its preparation prepared for you from the foundation of the c. But how is this Kingdom of so long preparation when Christ tells his Disciples I go to prepare a place for you when he departed hence John 14.1 1. Therefore this Kingdom was prepared even when the foundations of the world were laid * Job 38.7 for there the morning starres did sing together God Created the Heavens and then the earth and the spiritual world of Angels above before the foundation of the earth below though as some judge Moses mention'd it not being to teach a dull people by sensible objects concealed the notion of spirits lest they should Idolatrously worship and attribute the Creation of the world to them And so the Empyrean Heaven and seat of glory some venture to say God then made and determinately too in the Aequinoctial East of Judea call'd therefore the Navel of the whole earth to confirm it they tell us Adam was made with his face towards the East and so they worshipped Eastward three thousand and odd years And thence Christ call'd the * Luke 1.79 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 East or day-spring from on high and * Zac. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 16.14 the blood was to be sprinkled on the mercy-seat Eastward seven times But we may answer the curiosity of this enquiry about the Ubi and determinate place as he of old was answered that asked what God was doing before he created the world he was making Hell for such unbelieving Querists and Heaven for the reward of an humble Believer 2. It was prepared from the foundation of the world in regard of divine predestination for that which is last in obtaining is first in the intention of rational agents so God from eternity designing his own glory in the salvation of the Elect and their blisseful fruition of himself may be said to have set the Crown upon them while they were in the womb of his Decree and to have prepared them a Kingdome before they were born And though God made all the world for man yet it was to be kept under his feet he reserved himself to be the Crown of his hopes and Portion of his heart He chose us in Christ before the Foundation of the World therefore * Ephes 1.4 all was ready But 3. In regard of Divine Dâ—spensation the carrying on the whole oeconomy hath been from the Foundation of the World and so being the Kingdome is not yet given up all unto the Father it may be still said to be preparing for though God being our heaven it was always ready yet by our fall we lost our title to this Paradise Christ intervenes to divert the flaming Sword of vengeance enters a Covenant with his Father sends the glad tydings of it into the World * Gal. 3.8 before he came * Levit. 16.6 Hebr 9.7 typifies in the * Gal. 4.4 fulnâ—sse of time makes * Rom. 5.11 1 John 2.2 atonement proclaims reconciliation and pardon to penitent sinners sends his Word and Spirit to wait to be gracious to sollicit the World till all that are the truly called guests are invited and brought in then he shuts up the door of mercy opens the grave summons all to judgmeâ—t by the last Trumpet makes the separation and then pronounceth this Benediction so that though the Kingdome was from the Foundations of the World prepared yet in regard every Kingdome includes Subjects as well as Soveraign Christ when he was going that so he might send his Spirit to comfort his Disciples and to gather in more Subjects may be said to prepare a place for them though most significantly he went to prepare them for that Kingdome But Parabolical and Metonymical Expressions must not have too rigid an Interpretation exacted from them but our Saviour having bid his Disciples to go before and prepare a place for him to eat the Passeover with them in he tells them that he is going to prepare the Supper of the Lamb and