clearly implies there were that did say so 3. A third principle he layes down is the doctrine of original corruption even in the regenerate themselves (c) Pelagiani negant originate peccatum Aug. cont Mendac Against those that taught the * Pelagiani Aug. contr Mend. total abolition of original sin in and by Baptisme or that denied the being or at least the damnable nature of it Verse 8. If we say we have no sin c. 4. The necessity of confession of sin not only against them (d) Epiphanius calls the Novatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murderers of repentance Basil de poenit that decried repentance for sin and confession of sin but against them that denied pardon to them (e) Montanistae Novatiani Jerom. Ep. ad Marcel de erroribus Montani that repent If we confesse our sinnes he is faithful and just to forgive us our sins c. 5. He asserts the doctrine of actual sinne in the regenerate against them that affirmed that (f) The Simonians Gnosticks and other hereticks of that age taught that there was no sin but unbelief that to the justified all things were clean however they live vid. Aug. de perfectione justi c. 21 Clem. Alex. c. conceived the Apostles after the coming down of the Holy Ghost upon them nullis esse peccatis aut passionibus ohnoxii Joviniani docebant justum nec leviter peccare a justified person could not sin or which is the same that God sees no sin in his children If we say that we have not sinned we make him a lyar c. If we say we have no sin there 's the denial of original sin if we say we have not sinned there 's the denial of actual sin both make up the great heresie of the (g) Catharists in the third Centurie after Christ Catharists who held perfection in this life 6. The Apostle vindicates the preceptive obligation of the moral Law even over justified persons Against the Antinomian (h) The Simonians Carpocratians Marcionites Maniches did not only deny the moral law but curse and blaspheme it as given not by God but by some unlucky nature heresie which presumptuously breaketh even that yoke also from the neck of the Disciples Chap. 2. verse 3 4 5. Hereby we know that we love him if we keep his Commandments So early were these poysonous weeds sprung up in the Church of God The other Module which the Apostle layeth down is a Catalogue of Gospel-evidences certain marks and signs of an interest in Christ A Catalogue of Scripture-evidences and of a right and title to life eternal such as these 1. Obedience to Gods Commandments ut sup 2. Contempt of the world Ch. 2.15 3. Stedfastnesse in the doctrine of the Gospel verse 8 19 20 24. 4. Conformity to Jesus Christ in holinesse ch 3. ver 3. 5. Mortification 6 7 8 10. 6. Love to the Saints verse 14. and chapter 5.2 10 11. 7. A believing confession * Most blasphemously denied by the Simonians Chrystolites Pâ—oâ—tâ—es c. Aug. de haeres of Gods sending Jesus Christ into the world as the promised Messias with love to him and thankfulnesse for him chap. 4. In the four first verses of the fifth chapter we have no lesse than seven evidences each lincking in with the other and bearing witnesse to the other As 1. You have faith in Christ bearing witnesse to Regeneration Whosoever believeth c. is born of God 2. Love to God bearing witnesse to faith He that loveth him that begat c. 3. Love to the Saints bearing witnesse to our love of God He loveth him also that is begotten Augustine understands it of our love to Christ but the Context expounds it of our love to the Saints for so it followeth ver 2. where we have 4. Love to God reciprocally witnessing our love to the Saints Hereby we know we love the children of God when we love God 5. Obedience to Gods Commandments bearing witnesse again to our love And keep his Commandments 6. Delight testifying the truth of our obedience His Commandments are not grievous 7. And lastly Victory over the world bearing witnesse to Regeneration For whosoever is born of God overcometh the world Verse 4. It were easie out of this and the other two subsequent Epistles to compleat the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gospel EVIDENCES which are not thus expresly delineated that by them only the Church might describe her members as some loose and vaine spirits fancy but for the members of the Church to try and examine themselves by whither they be real and living members yea or no. It were easie I say to adde to the Catalogue but I have insisted too long upon the first demonstration sc Scripture Pattern I come now to the second demonstration namely The advantages of such Modules 1. For the Ornament of the truth The excellency and advantage of such Forms and Collections of Evangelical truths And In the first place it addes much to the beauty and ornament of the truth whither it be delivered from the Pulpit or from the Press in such Systemes and Platforms the Hearer or Reader may as in a Map or Table sometimes of one sort sometimes of another behold divine truths standing one by another in their Method and Connexion mutually casting light and lustre upon each other Every truth single is very precious and indeed of infinite value as purchased with and ratified in the blood of Christ but to see the truths of the Gospel linked together in their proper union facing one another like the Cherubims Exod. 25.20 is very glorious As the stones of the Temple when they were squared and polished in the Forrest were very costly for both matter and workmanship but when they were layd into the building and formed up into a Temple what a beautiful and magnificent structure did they make The Disciples beholding it Luk. 21.5 were filled with delight and wonder The Curtains of the Sanctuary each by themselves were very rich both for their materials and curious Embroyderies but had you seen them in their Connecture each Curtain fastned to the other with taches of gold and so making up one entire perfect Tabernacle sparkling and shining in all its native spendour it would have been a ravishing sight The very representation of many Countries in one Nation of many Nations in one of the divisions or quarters of the world and of all the quarters described in one Globe or Map it is very delightful to the eye of an intelligent beholder at once discovering the scite and cognation the Longitude and Latitude the distance and degree of every Kingdome and County such globes and tables are full of delight and profit It is in a most eminent manner observable in the Creation of the world of every single days work it is said God saw that it was good but when the whole Compages of heaven and earth was set together into
of Redemption it was from all eternity it was not made when Christ was just coming into the world but from everlasting Two Scriptures seem to hold out this 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Here is the purpose of God here is grace given in Jesus Christ how in the Covenant betwixt the Father and him when was this given before the world began h. e. from all eternity So Tit. 1.2 In hope of eternal life which God that cannot lâ—e promised before the world began How was this life promised before the world begun but in this everlasting Covenant wherein the Father promised unto Christ eternal life for all his seed I have been speaking to you of a very great mystery of which the Scripture speaks but little signanter we have not the termes but we have the sense and substance of this Covenant of Redemption there laid down If in any assertion I have seemed too bold I am very ready to take shame for iâ— I am sorry my work did lie in such an untrodden path wherein I have but very few to give me any direction I will shut up all with a little Application And first Application I would from hence stir you up to an high admiration of the great and infinite love of God of God the Father of God the Son what manner of love hath the God of Grace revealed in this Covenant Love that for the freenesse of it and greatnesse of it we should admire in this life as we shall admire it in the life to come Both persons have discovered unconceivable love in this transaction Oh let both of them be admired with the highest admiration 1. Admire the love of the Father we are more apprehensive of the love of the Son than we are of the love of the Father I would not speak any thing to diminish the love of the Son God forbid Oh 't was wonderful superlative love only I would heighten your apprehensions of the Fathers love in the great work of our Redemption Redemption was not only brought about by Christ but the Father had a great hand in it therefore 't is said The pleasure of the Lord shall prosper in his hand And I have found a ransome God so loved the world Isa 53.10 Job 33.24 John 3.16 that he gave his only begotten Son c. I might instance in several particulars to set out the Fathers love in our Redemption but take only that which I have been upon That the thoughts of God should be upon poor lost man so as to finde out a way for his recovery that he should call his Son and say Come let us consult together I speak after the manner of men Is there no way to be found that man may yet live he is now obnoxious to me and I might throw him into hell but may not I be satisfied and he saved too I am not willing he should utterly perish I say that God should thus set his thoughts on work for wretched man and treat with his Son and strike up a Covenant with his Son and therein lay such a foundation for mans recovery let Angels and men and all creatures adore this love and oh that you would return love for love return your drop for Gods Ocean We must honour the Son as we honour the Father John 5.23 and we must love the Father as we love the Son 2. And then admire the love of the Son too he is willing to engage in this Covenant he knew the termes of it what the Redemption of man would cost him even his life and precious blood yet for all this he willingly and freely binds himself to redeem poor sinners whatever it cost him O the heights depths breadths of this love Ephes 3.18 Blessed Jesus that ever thou shouldst consent to lay down thy life for me to wash away my sins in thine own blood 1 John 3.16 Rev. 1.5 to give thy soul as an offering for sin upon this encouragement and motive that thou mightest sâ—e such a poor worme as I brought in to God that thou shouldst set thy self as a Skreen betwixt Gods wrath and my poor soul and do and suffer ten thousand times more than what tongue can expresse or heart conceive What shall I what can I say to all this but fall down and wonder at that Love which can never be Fathomed So much for the first thing Vse 2 Secondly This Covenant of Redemption may be improved for the encouraging and strengthning of faith Faith sometimes is ready to question the blessings of the Covenant of Grace and the Continuance or Perpetuity of the Covenant of Grace that 's the great Foundation of Faith and when it staggers about that 't is very sad with the soul Now I 'le lay down two things for the help of Faith 1. The blessings of the Covenant are sure 2. The Covenant of Grace it self is sure First The blessings of the Covenant are sure They are called the sure mercies of David Isa 55.3 Isaiah 55.3 They are sure for Continuance and they are sure for Performance 1. For Continuance common mercies are dying perishing uncertain things but Covenant mercies are stable durable lasting things A great estate may come to nothing Prov. 23.5 Riches are uncertain things Imaginaria in saeculo nihil veri Tertul. 1 Tim. 6.17 And so in all worldly comforts they are but a fashion matters of fancy rather than of reality and they passe away 1 Cor. 7.31 But now grace pardon of sin adoption c. these are blessings that abide for ever Rom. 11.29 2. They are sure also for performance I mean whatever blessing God hath put into this Covenant as 't is full of blessings all shall certainly be made good to believers otherwise God would not be faithful to his Covenant which certainly he will be Men may be false in their Covenants to God but God will certainly be true in his Covenant to men Heaven and Earth shall passe away rather than there shall be the least entrenchment upon Gods truth in the not performing of his Covenant Secondly The Covenant of Grace is sure in it self a Covâ—nant firme unalterable never to be broken 't is called an everlasting Covenant Gen. 17.7 Hebr. 13.20 a Covenant that shall stand fast Psal 89.28 a Covenant ordered in all things and sure 2 Sam. 23.5 The Covenant of Grace is so firmly ratified that there can be no nulling of it 1. God hath ratified it by his Oath Gen. 22.16 Hebr. 6.13 Si non credimus Deo promittenti at credamus Deo juranti Hierom Amant Scripturae pro pacto ponere Testamentum Aug. 14 15 16 17 18. His promise is enough but surely hâ—s oath must put all out of question there 's no room for unbelief now God hath sworn
eum Deus And for this may be rationally urged 1. That in the whole woâ—k of our Redemption effected by Christ Jesus Christ had a respect noâ— unto himself but unto us It is for us that he humbled himself to the Death of the Crosse for us men and our Salvation 2. Jesus Christ had right to all the Honour Glory and Majesty which now he is possessed of in Heaven by vertue of his being the Sonne of God and the glory which he hath now in Heaven John 17.5 he had with God before the world was 3. The freeness of Gods love in giving Christ and of Christs in giving himself for us was such that the main intention of God was that not Christs but our estate might be bettered John 1. â—18 Rom. 9.5 if the Son of God had never left the bosome of the Father he had been for ever God bl ssed in himself But such was the love of the Father that he gave his only begotten Son that we might not perish Joh. 3.16 who believe but might have everlasting life 4. It is fit to be considered that the glory which Christ hath in Heaven in sitting at the right hand of God is such that it cannot be merited by the sufferings of the Humane nature of Christ And therefore it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath frâ—ely given him a name above every name This last interpretation of the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that to which most of our Protestant Divines do incline I will not here undertake to determine the Question I find it the judgement of some of our Learned Divines Dr. Featly Mr. Anthony Burgesse That there need be no Controversie about this thing for the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes order but whether the order of causality or antecedency or both may be consistent with the Analogy of Faith 1. For if we look upon Jesus Christ as rewarded for his sufferings for us we may thence be assured that our sufferings for him though of another nature shall be eternally rewarded Psal 58.11 2. Or if you note the order only that Jesus Christ was first humbled and then exalted we may thence learn that before honour is humility Prov. 18.12 1 Pet. 5.6 and that if we Humble our selves under the mighty hand of God in due time he will exalt us Leaving therefore this Question I proceed to the Doctrine of Christs Exaltation as it is laid down in this Text. Doct. It pleased God the Father for his own glory that the Lord Jesus Christ after he had been deeply humbled should be highly exalted Thus it pleased God that he who had humbled himself to the death of the Cross Heb. 7.26 Phil. 2.7 Acts 3.15 1 Cor. 2 8. Acts 2.36 Heb. 2.16 1 Pet. 3.22 should be made higher than the Heavens and he who had taken on him the form of a Servant should now appear in Heaven like himself the Prince of life and he that made himself of no reputation should now be in Heaven the Lord of Glory and the same Jesus who was crucified God hath made both Lord and Christ and He who took not on him the nature of Angels but took on him the seed of Abraham is exalted above Angels being gone into Heaven and is on the Right Hand of God Angels and Authorities and Powers being made subject unto him There is a word in the Text that is very Emphatical which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath highly exalted The Elegancy of the Greek tongue is singular The Apostle hath a notable word Ephes 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minimorum minimus Beza Minor minimo Cor. a Lap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphaticus est hic notandus Pleonasmus q. d. Super omnem altitudinem exaltavit super-exaltavit Ambros Multiplicavit sublimitatem ejus Syr. Sublimitate sublimavit eum Arab. Insigniter extulit Justinianus lesse than the least of Saints and here we have a no less remarkable word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath highly exalted him God hath exalted Jesus Christ above all Exaltation the Exaltation of Jesus Christ was super-superlative The Latine Version of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exaltavit eum he exalted him is too low to express the sublimity of the Greek word We have here an elegant and an emphatical Pleonasme which the Greek tongue borrows of the Hebrew as is frequently used in the New Testament as it is said of the Magi when they saw the Star they rejoyced with great joy Mat. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so when Christ came to Celebrate his last Passeover he saith to his Disciples Luke 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With desire have I desired to eat this Passeover So it is saâ—d here the Lord Jesus Christ was very highly exalted he was exalted with all Exaltation Jesus Christ in his Resurrection was exalted in his Ascension he was highly exalted in his sitting at the right hand of God he was very highly exalted above all Exaltation Christ in his Resurrection was exalted above the Grave in his Ascension above the Earth and in his Session at Gods right hand he was exalted above the highest Heavens It is very Remarkable how the steps of Christs Exaltation did punctually answer to the steps of his Humiliation There were three steps by which Jesus Christ descended in his voluntary Humiliation Heb. 2.16 2 Cor. 5.21 Gal. 3.13 Gal. 4.4 Heb. 7.22 1 Cor. 5.7 First His Incarnation by which he was made of a woman and so became man he was made sinne and so became out Surety he was made a Curse and so became our Sacrifice This was the largest step of Christs Descension and Humiliation for it was more for the Son of God to become the Son of man than for the Son of man to die and being dead to be buried and being buried to continue in the state of the dead and under the power of death untill the Third Day Answerable to this degree of his Humiliation was his Resurrection for as by his Incarnation he was manifest in the flesh Rom. 1.3 4. the son of man made of the seed of David according to the flesh so by his Resurrection from the dead he was declared to be the Son of God with power according to the Spirit of holiness The Resurrection of Christ was the first step of his Exaltation He was declared to be the Son of God Clarificatio Christi ab ejus resurrectione sumpsit exordium Aug. He was alwayes the Son of God even during the dayes of his flesh but then he was openly declared to be the Sonne of God that he could by his own Almighty Power raise up the Temple of his Body which the Jewes had Destroy'd The second step of Christs Humiliation was his poor painful and contemptible life and his painful shameful and cursed death of the Cross Heb. 5.7 He was found in
our selves from all filthinesse of flesh and spirit and perfect holinesse in the fear of God 2 Cor. 7.1 The whole work of the Gospel is to carry on and compleat Repentance this is the profit to be reaped by every Ordinance the Word preached perswades Repentance thâ— Sacraments received stir up and seal Repentance the communion of the Saints carrieth on the work of Repentance Exhorting one another daily lest any be hardened by the deceitfulness of sin Hebr. 3.13 The Gospel is the great Charter of our priviledges purchased by Jesus Christ and they all run into this Repentance this is the benefit by Christs death Resurrection and Ascension this is the fruit of the Spirit of Adoption Zech. 12.10 it is a Spirit of prayer and mourning over him whom we have pierced in brief Repentance is the contract of the Covenant of Grace the Law cannot give it and the light of nature cannot give it only the Gospel can effect it the Covenant of Grace confers on us an accesse to and communion with God as our God not as we are innocent for we are guilty of the breach of the first Covenant but as we are penitent sorrowful for and turned from the evil of our ways so that in this respect we must needs conclude Repentance is a grace of great necessity we reap no benefit enjoy no priviledge of the Gospel but by Repentance the mystery of Redemption Christs Incarnation Death Resurrection Ascension and Exaltation and all the Ministrations of the Gospel are in vain to the impenitent 3. Most pregnant Arguments perswading to Repentance are proposed in and by the Gospel this is light so powerfully convincing that all others which past before it is but darknesse in comparison of it whether it be the light of nature making known sin as it is specifical and particular contrary to certain standing dictates not in its contrariety to the image and holinesse of God and that without any clear and certain way of escape and Repentance or the light of the Law which layeth men under full plain and clear conviction even unto self-condemnation but coucheth the pardon and possiibility of Redemption under such dark figures and expressions that with much difficulty it may direct and provoke Repentance but in the Gospel the Sun of r ghteousnesse shines brightly unto conviction and self-condemnation nay unto speedy and chearful conversion There is no Argument in Nature or in the Law to enforce Repentance but it is urged in the Gospel I and much more doth Nature stir up Repentance by sins inconveniency to mans state or the Law by sins incongruity to the holy just and good command of God the Gospel doth the same nay and further addeth its inconsistency with that estate intâ— which we are resolved by the Redemption of Jesus Christ and so it presenteth us with two most pregnant Powerfully Convinc ng and Perswasive Arguments unto Repentance such which no Professed Religion in the World it self excepted doth propound and they are these 1. The death of Jesus Christ. 2. The day of Judgment The first Argument propounded in the Gospel to perswade Repentance is The death of the Lord Jesus Christ This is an Argument potent in operation to every true believer faith doth no sooner touch the hem of its garment but it cureth like the bones of Elisha quickens the dead man that is but let down into this Grave and pregnant in perswasion to every rational soul that is but candid and ingenuous It is storied of Antonius the Senator of Rome that he intending to provoke the people to râ—venge the death of Caesar slain at the Senate by Brutus and Cassius brought out his bloody Robe and cryed out Here is the bloody Robe of your Quondam Emperour Thus the Gospel presents to our faith a crucified Christ and slain Saviour slain for and by our sins that we may look on him whom we have piâ—rced and mourn over him that we may see him whom our lusts have slain and be revenged on them by Repentance The contemplations of a crucified Christ cannot but constrain Repentance Mount Calvary is a place of heart-melting to every ingenuous soul that makes it his walk for that it presents unto his observation a man nay more than a man a God under the most grievous sufferings not for his own but the sins of others exposed unto that sad estate not by any constraint or necessity but his own choice pity and compassion in whom we reads these three heart-moving Repentance-provoking considerations viz. 1. The great severity of offended justice and fury provoked by his iniquity Here he seeth the vilenesse of his sin and fiercenesse of Gods anger who would not nay in justice could not spare man without satisfaction he had said it and now seeth it executed In the day thou eatest thereof thou shalt dye the death Here is furious justice which falls fearfully on a Surety a Mediator and fierce fury that favours not a Son an only begott n Son Surely sin is hainous greatly provoking to God that his displeasure thus rageth It is sure a fearful thing to fall into the hands of the living God who makes the Son of his love thus roare out My God my God why hast thou forsaken me Oh Impiety horrid Impiety that cannot be expiated by any thing but the very heart-blood of God! O fury fearful fury that forsakes a Son only become a Surety for sinners what pensive thoughts must needs arise in the serious observer of this sad spectacle especially when he proceeds to the next consideration which is this 2. Great love and pity of a Saviour who willingly endureth these sad sufferings out of choice not constraint for the sins of others not of himself Oh unconceivable love ineffable pity that we sinned and he thus suffered he left glory to be exposed to shame he undertakes an Atonement and Reconciliation between God and man and endure h infinite fury to effect it no guile was ever found in his mouth whose soul undergoeth this grief the debt was ours and he payeth the utmost Mite for us All we went astray and on him was laid the punishment of us all Isa 53.3 4. he is wounded for our transgressions and bruised for our sins and that whil'st we were sinners that slighted and rejected him Greater love can no man shew than to dye for his friend but behold here is matchlesse love whil'st we were yet enemies Christ gave himself for us These Torments we must have endured to Eternity if they had not been inflicted on him 3. We here see the gracious acceptance we have with God the great liberty of accesse to God which is to us afforded the wrath of God thus poured forth on his Son is pacified towards sinners and the Covenant of Works being thus accomplished is abolished and man that was at distance from God draweth nigh unto him for this crucified Christ was thus lifted up that he might draw all men unto himself