Cant. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. white and Ruddy the chiefest of ten Thousands Christ is white for his innocency and purity ruddy for his Sufferings as his bloody Sweat Agony and Passion upon the Cross Now because it infinitely exceeds the capacity of Men or Angels to represent Christs Dignity Honour and excellencies to the full in positive expressions therefore by way of negation we express the Price Dignity Valuation of Christ to be infinite unparrallell'd and inestimable and when we have said inestimable it 's beyond the sphere of our activity as an ancient * Nobis ad intellectum pectus angustum est ideâ— sic Deum digne estimamus dum inâ—stimabilem dicimus Min. Felix Father observes to reach any higher in our expressions 2. Here 's another word 2. What is meant by Believers to be explained viz. Believers It s sayd * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sola est â—des quae pretium ac excellentiam Christi nobis patefacit Calv. in loc Vnto you therefore which believe For as judicious Calvin observes it's faith alone which lays open to us the price and excellency of Christ Such then as believe unto Salvation are such whose hearts are k Act. 15. purified by faith l Rom. 5. 1. and justified by Faith and have such a faith as m Gal. 5. 6. works by love Called n Tit. 1. 1. the faith of Gods Elect. * They are chosen saith the Apostle unto Salvatioâ— through Sanctification of the Spirit and belief of the truth 2 Thes 2. 3. Quia electi sunt elegerunt non quiâ— ellegerunt electi sunt elligentium meritum nullum esset nisi â—os eligentis gratiâ— Dei preveniret Aug. These have their Robes washt and made white in the Blood of the Lamb. Rev. 7. 14. They are begotten again to a lively hope 1 Pet. 1. 3. and made Partakers of the Divine Nature 2 Pet. 1. 4. These and these alone discern the Excellency and Dignity of Christ and they set the highest estimate and valuation upon him From the Premises thus divided and expounded there results this Doctrinal Conclusion That Christ is of inestimable Dignity and Honour Doctrine and infinitely Pretious in the accompt of all true Believers For the Methodical inlargment of this Method propounded Excellent Doctrine my work in the ensuing Treatise shall be first to give in the clear proof of the Doctrin and afterwards to infer an useful improvement thereof The Assertion to be proved is That Christ is of inestimable Dignity This shall constitute the Doctrinal part That which shall be intended by way of improvement is That as Christ is thus pretious and highly to be valued as in himself or so he ought to be by all true Believers This shall constitute the particular Use and Application of all 1. That Christ is of inesâ—imablâ— Dignity Honour and this is proved in 5 several Particulars In handling of the former Assertion I shall confine my self to these ensuing Heads of discourse 1. To reckon up several excellent Names of Honour and Dignity appropriated unto Christ in Scripture 2. To unfold the grand Mystery of the Divine and Humane Nature of Christ Hypostatically united in one Person 3. To represent the invaluable worth of those threefold Offices of Christ viz. Sacerdotal Prophetical and Regall 4. To set down several Metaphors and Resemblances in Scripture which applied to Christ declare his singular Dignity 5 To consider those great Purchases which Christ hath made for his People which are Justification Sanctification and Glorification These Heads of discourse I shall endeavour through Christ that strengthens me to inlarge in so many distinct Chapters Which as I hope and desire will abundantly satisfy confirm and establish us in this Fundamental Truth That Christ is pretious and estimable for Dignity and Honour Of these I shall treat in order in the following Chapters CHAP. II. Chap. 2. Containing an enumeration of several choice and honourable Names in Scripture ascribed unto Christ AMongst variety of Names in Scripture appropriated unto Christ I shall select these following not naming all that might be named and explain them as I go along The first I shall mention is Shiloh Gen. 1. Name Shiloh 49. 10. Which name the whole current of Orthodox Interpreters unanimously apply unto Christ The name signifies safe happy and blessed as * Est nomen verbale Salvus beatus faelix unde Shiloh derivatur Servator felicitetor hoc est faelices reddere Pet. Mart. in Gen. 49. 10. Peter Martyr observes some render Shiloh as learned Jerome and others He that is to be sent * Quasi tranquillatorem dicas qui tranquillitatis nostrae spiritualis Authâ—r sit futurus Scultet Exercit. Evangel Scultetus after he had mentioned variety of Interpretations acquiesceth in this That Shiloh signifies to cease and be quiet Ludovicus de Dieu understands Shiloh to be the promised Seed which was to spring from Judah The version of the 70 is emphatical and plainly declares Christ to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. Interpretum a Saviour That Jacob's Prophesy was fulfill'd and that the Scepter did not depart from Judah till the coming of Christ may thus be convinced For the Politick state amongst the Jews was not changed but still the * Non auferetur Sceptrum Regium dicet regnum permansurum esse in Judausque ad Christum quantumvis affligeretur propecollapsum videretur Vaâ—abl in loc â— Name a Star 1 The Star of Jacob. Regal Dignity and Politick Government continued in Judah Maugre all Persecutions and Oppositions whatsoever Judah was the Law-giveing Tribe And those Laws continued till the coming of Christ But at Christs comeing the Scepter departed from Judah and was translated to an Heathen King 2. Another Name attributed to Christ is a Star He is called the Star of Jacob and a bright Morning Star 1. He is called by Balaam the Star of Jacob Numb 24. 17. although Balaam was a Mercenary Prophet who as he is branded by the Apostle a 2 Pet. 2. 15. loved the Wages of unrighteousness Yet he gives this true attestation There shall saith he come a Star out of Jacob and a Scepter shall rise out of Israel This is a clear Prophecy concerning * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. Surget Princeps ex Israel Vers Syr. Ungetur Christus de domâ— Israel Paraphr Chald. Christ Christ is that Star that lightneth and Shineth and what light we have is borrowed and derived from him who is that great light b Joh. 1. 9. which lighteth every Man that cometh into the World Malachy calls him c Mal 4. 2. the Sun of righteousness Zachary calls him d Luk. 1. 78. The Day spring from on high St. Peter calls him e 2 Pet. 1. 19. The Day Star For Christ shines gloriously in the Gospel He inlightens guides and directs He scatters Clouds and
be happy hereafter we must here be Holy No Holiness no Happiness SECT II. Containing the Fruits of Justification which are a Ground of the Believers Comfort HAving proved the first Ground of the Comfort of Believers because they are Precious in the 〈◊〉 of Christ I come now and with this Section I shall conclude To lay down a second Ground of Believers Comforts drawn from the Fruits of Justification And they are set down Rom. 5. 1 2 3 4. Therefore being Justified by Faith we have Peace with God through our Lord Jesus Christ by whom also we have access by Faith unto this Grace wherein we stand and rejoice in hope of the Glory of God And not only so but we Glory in Tribulation also knowing that Tribulation worketh Patience and Patience Experience and Experience Hope There are sixspecial Fruits of Justification by Faith mentioned as so many Daughters of that Mother or as so many Precious Fruits growing on that Tree And they are Peace Access Joy Hope Patience and Experience These I shall inlarge particularly and so finish the Treatise 1. By being Justified by Faith we have 1 Peace with God Peace with God We have sweet tranquility and security upon our Spirits What though Men Condemn and the World Persecute us What though troubles come as violently as Waves in a Storm dashing upon us with more renewed fury Yet Peace with God and security of Conscience will quiet our Spirits and comfort us amidst discontents and fortifie us against Euroclydons and most Tempestuous Storms When God Justifieth who can Condemn When God speaks Peace who can speak Trouble It 's a grand incouragement notwithstanding Troubles come thick and three-fold that in Christ we have Peace He is our Peace and Peace-maker and Reconciler However the World Storm yet Christ becalms the most Blasting Winds These things saith he I have spoken unto you that in me ye might have Peace But in the John 15. 33. World ye shall have Tribulation be of good chear I have overcome the World We should indeavour after the things that make for Peace and as the Apostle Commandeth If it be possible as much as in you Rom. 12. 18. lies live peacable with all Men. But some are of such implacable Spirits as will never be at Peace and of the same malitious temper with David's Enemies who when he was for Peace they make themselves Psal 120. 7. ready for Battel Yet here 's a ground of of singular Comfort that we have Peace with God and this will make amends for all For saith the Apostle What shall we then say to these things if God be for Rom. 8. 32. us who can be against us Wherefore let 's labour to get and keep Peace with God and a good Conscience Peace within will support and quiet us against all Troubles without as Aarons Rod swallowed up the Rods of the Aegyptians 2. Another Fruit of Justification by 2 Accesâ— unto God Faith is Access unto God Sin sets Bars against us and hinders our Access unto the Throne of Grace But Christ breaks the Rom. 5. 2. Barrs and gives us Admission We are led by the hand of Christ unto the Father The Original Word imports as much Rom. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This Manuduction or leading of us by Christ unto the Father is a great Priviledg Hereby we are admitted into the presence of the great King None might presume to come into the Court of Ahasuerus unless the King held out to him the golden Scepter Behold Christ hath purchased this Priviledg of the King of Kings to hold forth his golden Scepter and admit Believers into his presence Hence a Beleiver enjoys a sacred Communion with the Father Son and Holy Ghost and hath freedom to make his request known in Prayer and Supplication What then remains but that we should make use of our Priviledg and reduce the Apostle's Precepts in continual Practice Heb. 4. 16. Let us therefore come boldly unto the Throne of Grace that we may obtain Mercy and find Grace to help in time of need A third Fruit of Justification by Faith is 3. Joy Joy and this is Joy in the Lord or a spiritual Joy in believing The sence of God's Love The apprehension of his reconciled Countenance The Believers Interest cleared up that he hath a new Name a white Stone and the hidden Mannah rejoyceth his Heart more than the Fruition of all the Honours Pleasures and Profits which the Universe can afford When God speaks to the Soul and saith Thy sins are pardoned this is the most joyful and welcome day that ever a Believer saw The good Hearers received the word with Joy and brought forth Fruit with Patience Amidst great straits and exigencies the Church discovers an heroical Resolution Yet will I rejoice in the Lord I Hab. 3. 1â— will Joy in the God of my Salvation Amidst multiplicity of rolling troublesome Thoughts the Psalmist takes ground of encouragement Psal 94. 19. In the multitude of my Thoughts within me thy Comforts delight my Soul A Believer's Joy acts extraordinarily that which extinguisheth the Joy of a Carnal Man is Feweâ— to enkindle the Joy of a Godly Man â—or saith the Apostle And not only so but we Rom. 5. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam. 5. 2. glory in Tribulation also A Believer accounts it all Joy when he falls into divers Temptations He kisseth the Rod that beats him and with a Martyr bids welcome to the Cross of Christ and with the Apostles rejoice that they were counted worthy to suffer shame for the Name of Christ Acts 5. 41. O! what Joy doth Faith bring to Believers in all their Sufferings so that scoffs and reproaches they account their Honour whips and tort ures scars of Marâ—yrdoms Though a Believer be tost up and down with boistrous Waves and Tempests he can see Christ by the Eye of Faith Though his Body be tormented upon the Rack yet he can see Christ his Comforter Though his Name be trampled on upon Earth yet he rejoiceth that his Name is written in Heaven A fourth Fruit of Justification by Faith 4. Hope is Hope and this is the Anchor of the Soul Were it not for Hope the Heart would break in the days of Jacob's Troubles But days of Jacob's Troubles are days of Jacob's Hope When Ezra and the People were full of grief and perplexities because the Holy Seed had mingled themselves with Heathens and were unequally yoaked with strange Wives but notwithstanding Hope was left quasi tabula post naufragium Ezra 10. 2. Yet now there 's Hope in Israel concerning this thing Rom 8. 24. By Hope saith the Apostle we are saved When Spoilers come a Believer is a Man of Hope Whatever they take from him yet they cannot take away his Hope Amidst Clouds of Darkness his Hope is That the Sun of Righteousness will arise with healings under his Wings He hopes against his Reason
Lam. 1. 18. The Lord is Righteous for I Rebelled against his Commandement A Wise Man will inquire into the end of all God's Chastisements and Labour to answer God's End and that is A Deo putimur sed ipsi facimus ut puniamur Id. lib. 8. Isa 9. 12. 13. to Repent and Turn unto God For this very Reason The Anger of God is not turned away but his Hand is Stretched out still For the People turneth not to him that Smiteth them neither do they seek the Lord of Hosts Here then lieth the great Wisdom to understand God's Meaning and end in Chastising and that is to reform purify and new mold us and to bring us forth out of the Furnace purified Seven times Every Good and Wise Man should ponder in his Heart and practise accordingly that excellent Speech of Elihu Job 34. 31 32. Surely it is meet to be said unto God I have born Chastisement I will not offend any more That which I see not Teach thou me If I have done Iniquity I will do no more This is the right use of Wisdom under the Rod of Correction Second The excellency of this Spirit â— Faith Shines in a strong vigorously acting Faith The Apostle tells us 2 Cor. 5. 7. We Walk by Faith not by Sight Sense fail'd in the time of a dark Vision but Faith failed not Heb. 2. 4. The just shall Live by his Faith Estates Contrivances Friendship and Favour of Men Projects and Expectations all these may Fail A Believer cannot Live by any oâ— these but the Life of Faith is such an excellent Life as we may compare it to Goliahs Sword and say of the Life of Faith as David said of that Sword 1 Sam. 21. 9. Give me that there is none like it What Wonders Faith did the 11. Chap. to the Hebrews gives an ample Catalogue Sense fail'd Job on the Dunghill he saw no visible means of Restauration to his former Enjoyments yet how strenuously did his Faith act Job 13. 15. Though he Slay me yet will I Trust in him And on his Dunghill he saw Job 19. 25. his Redeemer Reason was non-plust concerning Sarahs bringing forth a Son against the Course of Nature But Abraham against Hope believed in Hope that he might become the Father of many Nations c. See Rom. 4. 18 19 20 21. Stephen when the Stones were clattering about his Ears saw Christ standing Acts 7. 56. on the Right Hand of God We often Read in Scripture of Christ sitting in Majesty and Glory but when Stephen was a Stoning Christ was said to be a Standing a ready posture to vindicate the Credere impossibilia rationi Sperare dilata amare deum cum se praebeat inimicum Luther Quarrel of his Suffering Servant Luther gives Three grand Properties of Faith viz. 1. To believe things impossible to Reason 2. To hope for things defer'd 3. To love God when he shews himself an Enemy There are also two great Properties of Faith One is Prophetick to foresee Deliverance Answers of Prayers Removal of Judgments and such like Another is Magnetick to have an attractive Vertue to draw things near that may seem to be afar off Faith will Approximate a Promise and by a patient waiting Spirit acquiesce in the same not doubting the performance thereof in the appointed Season Faith will trust God upon his Word Third Hope acts vigorously in a disconsolate 3. Hope Condition Ezra Comforts the People thus Yet now there is Hope Ezra 10. 2. in Israel concerning this thing Hope is like a Prop or Pillar to support and stay a Building from falling It 's an Anchor cast out in a Storm to stay the Ship The Church quietly bore those sad Calamities incumbent on them Lam. 3. 26. It is good that a Man should both hope and quietly wait for the Salvation of the Lord. ver 29. He putteth his Mouth in the Dust if so be there may be Hope But what 's the Ground of Hope Read ver 21. The Lord will not cast off for Ever There 's Hope that the Rod will not alwaies be on our Backs And there 's Two strong Grounds for our Faith 1. There are Multitude of Mercies in God ver 32. 2. He doth not Afflict willingly We may add further that God poureth not out his whole Wrath Heb. 3. 2. but in Wrath he remembers Mercy God hath not forgoten to be Gracious nor shut up his loving Kindness in displeasure Were it not for Hope we should not receive such Comforts from the Scriptures as we do But amidst all the Troubles of God's People they draw singular Grounds of Hope and Consolation from the Scriptures And to this purpose are the Scriptures Wrote Rom. 15. 4. The Saints rejoyce in Hope Rom. 5. 2. Rom. 12. 12. Although they are cast into Prison they learn their Duty there Rev. 2. 10. And though they are close Prisoners they are Prisoners of Hope Zach. 9. 12. Hope is the Saints Helmet 1 Thes 5. 8. In great Troubles and Perplexities there 's a Door of Hope to get out of them For after Achan was Stoned it was promised that the Valley of Achor should be a Door of Hos 2. 14. Hope Times of Jacobs Troubles should be special times of Jacobs Trust It was a dismal day mentioned Jer. 30. 5 6 7. But there 's Comfort near approaching It is even the time of Jacobs Trouble but he shall be Saved out of it In the Grave though the Body moulder into Dust there 's a certain Hope of a Resurrection Psal 61. 9. comp with Acts 2. 9. Now the same God that can raise the Body out of the Dust can raise up those that lye in the Dust though despised and trampled upon by malitious and inveterate Enemies Anti-christ shall fall and never rise more A Mill-Stone shall be put about his Neck and he thrown into the Sea But Gods People though they may fall they shall rise again though their Sufferings be Sharp yet they shall be short as Athanasius said of Julians Persecution Nubecula est cito transitura And the greater the Sufferings of God's People are for Righteousness sake their Resurrection shall be more Glorious There 's Matter of Comfort and Duty by them to be put in Practice mentioned Micah 7. 8 9. Rejoyce not against me O mine Enemy when I fall I shall arise when I sit in Darkness the Lord shall be a Light unto me I will bear the Indignation of the Lord because I have Sinned against him Levius fit patientia quicquid corrigere est nefas Horat. Eccles 7. 8. Fourthly There followeth the Exercise of Patience And this will make an hard Yoak easy and an heavy Burthen light The Patient in Spirit as Solomon tells us is better than the Proud in Spirit The Reason a Learned Author gives is because Anger is Rash and Precipitate Quia ira praecâ—ps est finem nunquam expectabit quod faciet patiens ira
Riches and Honours could not prevail with Learned Basil that Worthy Father he bad offer such things to Children such things were beneath his Cognizance How frequently doth the Holy Scriptures note this Sin of Covetousness with a Brand of Infamy Covetousness is the Root of all Evil. It 's called there the 1 Tim â— 10. Love of Mony Two Words the Scripture useth to express Covetousness by one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and both are in Name and Nature stark naught for Covetousness is Idolatry Col. 3. 5. it 's a Fruit of a naughty Heart and Mark 7. 22. joyn'd with bad Company as Theft Malice and what not It 's so abominable a Sin as not worthy of naming Nothing saith a Heathen argueth Niâ—â—â— est tam angusti tamque parvi animi quam â—mare divitias Cic. more a narrow and low Spirit than Covetousness When Men are fast Glued and Riverted to the World they believe not the Omnipotency and the All-Sufficiency of God because they have made choice of another God even Mammon And whither will not Covetousness drive a Man and to what will not Covetousness tempt a Man A Man that alloweth himself in this Sin will Spin a Thred thinner and thinner till it and his Conscience break both together he will find out new coyn'd Distinctions Apologies Subterfuges Evasions and what not to baffle the Truth and his own Conscience It 's Christ's Caution Luke 12. 15. Take heed and beware of Covetousness And Bishop Latimer that Eminent Martyr would frequently Inculcate this Caution Beware of Covetousness For when the Devil and a Man 's own Corruptions meet with a Heart greedy of Gain What Wickedness will be left Unattempted Hence it comes to pass that Multitudes will not believe God nor rely upon His All-Sufficiency because they Love the World too well and the Love of the World justles out the Love of God It was an excellent saying of an antient Experimental Divine Where Sin Mr. Greenham Cujus anima in oculis ejus est pretiosa in ejus oculis Mundus est parvus Buxtor Floril sits light the World sits heavy and where the World sits light Sin sits heavy Wherefore let the Apostles Charge leave deep Impressions upon our Consciences 1 Joh. 2. 15. Love not the World neither the things that are in the World If any Man Love the World the Love of the Father is not in him A Second Impediment is Hypocrisie 2. Impediment Hypocrisy and this is a Reason why so many distrust God because they deal Hypocritically and have divided Hearts partly for God and partly for Mammon The Heart is Naught and keeps Reserves for that Profit the other Interest and Carnal Advantage Many braid of the Strumpet who would have the Child divided So they will divide in Duties and Commands This Hypocritical Deceitful Spirit keeps multitudes from Trusting and Depending on God's All-sufficiency Ananias and Saphira would not Trust God they feared that some Poverty might befal them And therefore they made a Defalcation from the Price Act. 5. 3. and used Hypocritical Jugglings No Hypocrite can trust God for he acts all for Self-Interest and turns like a Weather-Cock with the Wind and strives to swim with the Stream It 's a Sincere Heart alone that can cast it self upon God and can venture all upon his Promises He it is who alone will trust God with all that he hath for he knoweth that God is infinitely nearer and dearer to him than all the World besides This Consideration comforted Hezekiah upon his Bed of Sickness 2 King 20. 3. I beseech thee Lord remember now how I have walked before thee in Truth and with a perfect Heart and have done that which is Good in thy Sight A Heart divided between God and the World between Christ and Anti-christ will never stick close to God in a Time of Adversity A Rotten Hypocritial Heart will not Suffer for Christ A Hypocrite will not willingly bear a Scorn or Word of Reproach for Christ much less will he Fry at a Stake The Lord thus expostulateth the Case Jer. 12. 5. If thou hast run with the Foot-Men and they have wearyed thee then How canst thou contend with Horses And if in the Land of Peace wherein thou trustedst they have wearyed thee then How wilt thou do in the Swelling of Jordan Bilney the Martyr made Assay first Acts Mon. in Q. Mar. Dayes Vol. 3. to try how he could bear the Burning of his Finger because he expected which came to pass afterwards that his whole Body should be Burned But an Hypocrite Timeo ne animam perdas qui capillum non perdes Aug. in Psal 96. will lose neither Finger nor Body neither Life nor Limbs for Christ So far he will pretend for Christ as his Interest is concerned for the Loaves as many follow Christ for Preferment and Promotion in Halcyon-Dayes of Peace and Tranquillity But when Religion is Contemned and the Professors are Persecuted a Hypocrite takes Offence he makes the worst Choice To | Video te post hujus plâ—goe tuae horrendâ—m miseriam ad interitum tuum hanc impietatis sequi velle perniciem Hieronym in Loc. choose Sin Job 36. 21. rather than Affliction and rather to sleep in a whole Skin than a whole Conscience None more Odious to God and Man than a Hypocrite for God and Good Men hate him because he is no better and is not so good as he seems to be And Wicked Men hate him because he pretends to any Goodness at all Notwithstanding many Failings Sincerity is that which will stand us in stead when we come to dye A Reverend Minister when he came to dye said I have a Mr. Giles Workman a Minister in Glocestershire 2 Chron. 15. 17. little Sincerity and that 's all that comforts me Asa had many Failings yet it 's said of him * i. e. Affirmo optimâ conscientiâ me nec corrumpere Doctrinam nec â—â—tâ—te flectere ad cujusque affectus neâ—â—e privatâ— ulli cupiditati servire Melancthon in loc Nevertheless the Heart of Asa was Perfect all his Dayes This is the Cause of the Saint's Rejoycing 2 Cor. 1. 12. For our Rejoycing is this the Testimony of our Consciences That in Simplicity and Godly Sincerity not with Fleshly Wisdom but by the Grace of God we have had our Conversation in the World A Heathen could commend Plainness and Simple-Dealing as most agreeing â—o the Nature of Man So saith Tully Quod verum simplex sincerumque sit id est naturae Hominis aptissimum Much more should a Christian embrace Sincerity as knowing it to be that which God requireth and so highly esteemeth of If then we desire to trust God in all Conditions let 's labour for a Sincere and Single Heart and abhor and hate Hypocrisy with a perfect Hatred For a Hypocrite will never hold out in any Duty he will not
Neither is Faith the Hand of a Work-Man that earns his Wages but the Hand of a Beggar that receives all of Favour and Mercy 2. Justification by Faith consists in the 2. Justification consists in the Remission of Sins Remission of Sins and non-imputation of Transgressions Ps 31. 1 2. Blessed is he whose Transgression is forgiven and whose Sin is covered Blessed is the Man to whom the Lord imputeth not Iniquity Likewise the Apostle declares how the great work of Reconciliation was transacted 2 Cor. 5. 19. Not imputing their Trespasses unto them It 's true that the best of Gods Children have their Failings For in many things we offend all and he that is without Sin let him cast the first Stone and it will recoil upon himself that casts it But Gods Children are humbled for Sin they water Psal 6. 6. their Couches as David did with their Tears They sigh with Ezekiel to the Ezek. 2â— 6. Jer. 31. 19. breaking of their Loins with Ephraim they smite upon their Thighs Sin is their Sorrow Grief and Burthen wherefore they are by Christ call'd unto Repentance and Christ imputes their Sins not unto themselves but unto himself They indeed are the Principal Debtors but Christ hath made himself liable to pay their Debts and make full satisfaction because he hath become surety for them unto the Father 3. Justification consists in the Imputation 3. Justification consists in the imputation of Christs Righteousness of Christs Righteousness 2 Cor. 5. 21. We are made the Righteousness of God in him Of Unrighteous we are made Righteous of Ungodly we are made Godly And though we are Ungodly Christ justifieth us for he doth not find us good but he makes us so Now this Righteousness of Christ is altogether a Righteousness without us not depending on any inherent Righteousness nor any work in us But it 's free and Gratuitous without any Praevision or Intuition of Grace in the Person to be justified St. Bernard Assignata est homiâ— justitia â—lienâ— quiâ— carâ—it suâ— Justitia Bern. Ep. 190. fully expresseth it saying that anothers Righteousness is assign'd to Man because he wants a Righteousness of his own Hence our Works and Services though Failings in themselves are accepted Righteous by imputation of Christs Righteousness How miserable would our condition be if our Services were no better offer'd to God than they come from us But Christ mends our Services in the carriage by offering them to the Father in his own Name and Mediation so that though our Duties be raw weak and imperfect yet Christ makes them perfect by the imputation of his own Righteousness and so they obtain acceptance with the Father 4. Justification brings forth choice and 4. Justification brings forth choice and excellent Fruits excellent Fruits as we may read Rom. 5. 1 2 3. All those choice Fruits grow on that Tree of Justification Faith is the Mother-Grace there mentioned Peace and Access unto the Throne of Grace Joy Hope Glorying in Tribulation are the Daughters or the Fruit which grow on this Tree Wherefore though Faith only Justifies yet Faith is not alone when it Justifieth For it is accompanied with a Goodly Train of Graces Though Faith Justifieth the Person yet Works Justifie the Faith or declare the Faith to be true Faith works by Love and purifies the Heart Gal. 5. 6. Act. 15. 9. and it 's the Apostles charge Tit. 3. 8. This * Hujus fidâ—i charitâ—â— non est forma sed frâ—ctus pâ—nitâ—â—tiâ— est justificati conditiâ— non causa justificationis fidâ—s 〈◊〉 quâ— justificat non quae justificat est sine operibus sola dicitur in isto munere non solitaria respectu comitatus aliarum virtutum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per non propter fidem Justi declaâ—â—â—r per 〈◊〉 〈◊〉 â—icâ—t 〈◊〉 〈◊〉 Prideaux Manuductio ad Theologiaâ— is a faithful saying and these things I will that thou affirm constantly that they which have Believed in God might be careful to maintain good Works A Learned Professor very dextrous in stating of Controversies concludes thus Love is not the form but the Fruit and Repentance is the Condition of him that is Justified not the cause of Justification c. This then is the Purchase of Christ who imputes his perfect Righteousness to his Members and their Sins to himself and this Justification is active whereby Christ fulfilled the whole Law and passive whereby Christ became obedient unto Death even the Death of the Cross SECT II. Of Sanctification by the Spirit of Christ A Second Purchase of Christ is Sanctification 2. Purchase of Christ Sanctification â—â— the Spirit For whom Christ justifies by his Grace those he Sanctifies by his Spirit In order of Nature Justification may be conceived to preceed Sanctification because Justification is the Root or Mother Grace The Works of Sanctification are the Fruit proceeding from it yet in order of time they are simultaneous Those who are purged from the guilt of Sin labour to be purged from the filth of Sin It 's a good Character to be as solicitous and desirous for Mercy to sanctify renew and purify as for Mercy to pardon us Wherefore Sincerity is an undoubted evidence of a justified Condition Psal 32. 2. It 's an infallible sign of Justification In whose Spirit there is no Guile In handling of the Doctrine of Sanctification we are to consider these ensuing Particulars which may serve as so many strong Arguments to perswade or as so many Motives to stir us up to the practice of Holiness The first Motive is drawn from Election Motive 1. We are elected unto Holiness we are elected unto Holiness Eph. 1. 4. According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in love Election doth not give the least licentious Liberty but engageth us unto Holiness Observe the Words now cited It is not said that we should live as we list Non eliguntur Paulus qui ei similes sunt quia â—rant sancti immaculati sed eliguntur praedestinaâ—tur ut in sequenti vita per â—pera atque virtutes sancti immâ—culaâ—i fiaâ—t Hieron in â—ph 1. 4. but that we should be holy Neither is it said that we are elected for any Holiness foreseen Election and effectual Calling go together and to be assured of our Election we must make sure of our effectual Calling 2 Pet. 1. 10. Calling is put before Election in the situation of the Words and in respect of our Duty incumbent on us Wherefore saith the Apostle the rather Brethren give diligence to make your Calling and Election sure Now if we ask why doth Christ purchase Sanctification for us The Answer is because he loved us His Love moved him to wash and put such Royal Dignities upon his Children Rev. 1. 5 6. Vnto him that loved us and
Samson who was amidst the Philistines after his Locks were Shaven Affections we may compare to Fire and Water which are good Servants but bad Masters Fire we say is good upon the Hearth but mischievous in the Thatch If Water Keeps within its Banks we are Secure but when it breaks through and makes an inundation it may Drown a whole Country For Instance in the Affections of Love Joy and Anger to use these with Moderation may be useful A Stoical Apathy is hurtful and when Passions are immoderate then they become exceeding Prejudicial To Mourn for the loss of a dear Relation argueth a Sympathizing tender Heart but to Mourn as without Hope is not beseeming a Christian and to Mourn so as to become the Elegy and the Hearse to be thus immoderate in our Sorrow becomes Sinful When Reason rules a Man he is his own Master but when Passion rules him he is his own Slave Wherefore the best as I suppose of Heathen ‑ Curcendum est ut appetiture rationi obedientem praebeamus Cic. 1. lib. Off. Orators adviseth ‑ That we make our Appetite obedient unto Reason To be like Hercules Furens or like the Lunatick in the Gospel rending and tearing himself or like a Door pluckt off the Hinges So is a Man who cannot Govern himself and hath no command of his Passions Fortior est qui se quam qui fortissima Magnus est Dominus qui sibi imperat vincit Maenia Wherefore as when a River breaks all Banks and Bounds Men cut a Passage elsewhere to turn the Stream so let the Stream of our Affections be turned and then all will be well And to this the Apostle exhorteth Coll. 3. 2. Set your affections on things above and not on things on the Earth To turn the Fear of Man into the Fear of God to turn Worldly into Heavenly Joy Carnal Love into Spiritual Love Earthly Desires into Heavenly to cease from rash Anger against our Brethren and to be Angry against Sin O! What a Blessed Alteration is this and a change every way for the better Fourth Our Actions and our whole 4. Our Actions must be set in Order Conversation must be rightly Ordered What are all fair Speeches unless Actions keep pace with them To speak and to do To name the Name of Christ and to Non habitu Sapientiam sed mente praeferimus non eloquimur magna sed vivimus Minuc Fel. depart from Iniquity to Hear and Practise herein consists the Vitals of Religion Therefore the Profession and Conversation ought to go together in a Mutual Equipage It 's a good Advice Speak that I may see thee for Words Loquere ut te videam dicta enim factis deficientibus erubescunt without Deeds cause Shame When we have been put into a Furnace we should come forth as Gold When we have been emptied from Vessel to Vessel our old Scent should be took away Our Conversation should be Holy We 1 Pet. 1. 15. Eph. 5. 15. should walk Circumspectly Do we profess Submission and Resignation of all that 's dearest and nearest unto God If so the Holiness of our Lives will Testify the Truth of our Profession When we meet with straits and difficulties and hard measure from unreasonable Men we dare not take irregular Courses we dare not practise any excentrique Motions The Primitive Christians in Tertullians time profest Oramus non pugnamus q. d. We Intreat we Volens locum mihi commissum non deseram coactus repugnare non novi Arma enim nostra praeces sunt lachrymae Amb. Hom. de Basil tradend Fight not Ambrose in his time mentions an excellent Professor that said Willingly I will not desert my Place wherewith I am Entrusted being compel'd I know not how to resist for our Weapons are Prayers and Tears The same good Spirit of God guide all Suffering Christians that they may Suffer as Christians by choosing Affliction rather than Sin and not Suffer as Evil doers by resisting Authority or acting beyond their Callings in any indirect irregular Motion Unbelievers in their Distress Patienter expectemus ultionis diem nec ad vindictam doloris nostri querulae invidiosa festinatione properemus Cyp. de Bono patient betake themselves unto indirect and unlawful Means and they pay dear for taking of wrong Courses But a True Believer repairs to God for Counsel God is his Riches Refuge and hiding Place He dares not presume to take God's Office out of his Hand by pursuing a personal Revenge but he leaves Revenge unto God In a Word the whole Conversation of a Christian is so Ordered according to the Rule of the Word of God as he will not recede from it but Order his Life accordingly And Gal. 6. 16. as many as Walk according to this Rule Peace be to them and Mercy and upon the Israel of God CHAP. X. Containing a Fourth Reason concerning the sad and mischievous Consequences of Striving Strugling and Repining against God A Fourth and last Reason shall be Causa Reason 4 from the Mischiefs of striving against God a contrario drawn from the Mischiefs of striving against God and not relying and depending upon him this will appear more Evidently by these following Convictions First Repining Discontent and 1. Murmuring provokes God to bring those Evils upon us which we Fear Murmuring Justly provoke God to bring those Evils upon us which we Fear with greater strength and renewed violence None ever Opposed God and Prospered Children by Strugling have more Lashes inflicted on them What gain'd the Israelites by Murmuring but dreadful Judgments one upon the Neck of another They boasted of their Onyons and Garlick and Flesh-Pots in Egypt and Murmured for want of Food in the Wilderness God sent them Manna and Quailes It was sweet Meat but there was sower Sauce added to it For While the Meat was in their Mouths the Wrath of God came upon them and Slew the Fattest of them and smote down the chosen Men of Israel Psal 78. 30 31. And what was the Ground of Intellectui fides aditum aperit infidelitas claudit Aug. Ep. 3. all but unbelief ver 32. For all this they Sinned still and Believed not for his wondrous Works And what Judgments successively befell them is set down ver 44 45 46 47 48 c. And however Men may Murmur and Repine they are never the nearer for God's Will shall stand when all is done Men hurt themselves but do not in the least help themselves by Murmuring Second By Murmuring Discontent 2. By Murmuring Men become their own Tormentors and Non-submission Men become their own Tormentors and Executioners When a Burthen I say is imposed upon thee and thou Frettest and Fumest and Disquietest thy Self thou makest thy Burthen heavier and thy self more unfit to bear it Patience and Chearfulness facilitate a Burthen whereas impatience adds more Load thereunto ‑ Cyprian that excellent Martyr tells us
keep my Words It 's not the verbal Profession of Love to Christ that will serve the turn but a practical Conformity to the Commands of Christ which will obtain acceptance Pretences of Love are like the barren Fig-tree which had Leaves without Fruits or like the Apples of Sodom which seemed beautiful to the Eye but as soon as they were touched they dissolved into Cinders and Ashes We must not be Christians only in Name but in Deed and in Truth We must not only name the Name of Christ but we must depart from Iniquity And we must not only say that we love Christ but we must express our Love by our Obedience unto his Commandments And we must not Deus non vult cum exceptone coli Le◠Dei est una tota copulutiva Illeric make any exceptions but we must take in all It 's commonly observed that the Love which descends is greater than that which ascends as the Love of the Father to his Child is greater than the love of the Son to the Father I am sure God's Love to us is infinitely greater than our Love can be to him However we must endeavour after a sincere chearful and universal Love God's Love to us is his Bounty and Beneficence our Love to him must be a Love of Duty and Service And though we can never equalize and match the Love of Christ to us Yet we must endeavour by our Obedience to study to please him and walk in the ways of his Word and hereby we giue Testimony of our Love to Jesus Christ 2. Our Love to Christ must be a supream 2. Our Love to Christ must be a supream principal Love and principal Love Inferiour and secondary sorts of Love are due to Relations provided they be in subordination to the Love of Christ and neither stand in competition with him nor opposition to him We may and ought to love our Relations and love our Lives and Creature-Comforts always provided that the primacy of our Affections be given to Christ Though things of this World be dear and near unto us yet Christ must be esteemed dearer and nearer than all Christ must be preferred above all and before all The Parents of our Bodies the Children of our Flesh the Wives of our Bosom the Blood in our Veins the Heart in our Breast even all the dearest things in this World must be laid down and foregone if they stand in comparison and competition with Jesus Christ That Man that hath had experience of the Love of Christ in his own Soul and hath tasted how good and gracious Christ is he cannot but acknowledg that there is ten thousand times more Beauty and amiableness more Honours and Riches and more solid Satisfaction in Christ than all the choicest admirable things which the World can afford in its greatest Estate and Confluence Christ therefore must have the chiefest Love more than superlative even our Love to him must be beyond all degrees of comparison It 's to be observed that the high Priest might not marry a Widdow Why not a Widdow Because Lev. 21. 14. her first Love was given to a former Husband The high Priest was a Type of Christ He will not be contented with a second Love He must be loved supreamly and principally His Services must be the best A Lamb without blemish a Male in the Flock and the best of the Substance was to be offered unto God in the Levitical Law And under the Gospel the Worship must be pure pure Hands must be lifted up and purifyed Hearts are required by Christ Fervent Jam. 5. 16. 2 Cor. 1 12. Mal. 1. 8. Prayer Sincere Love Simplicity and Godly Sincerity are required God rejects the lame and the blind and curseth the Deceiver Mal. 1. 14. that hath in his Flock a Male and voweth and offers unto the Lord a corrupt thing God's Mat. 6. 23. Kingdom and his Righteousness must be sought in the first place That Figure called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be abhorred in God's Worship God must have the prime of our Strength the Marrow of our Bones the Vigour of our Soul the Activity of our whole Body dedicated to his Service Whatever is lovely and desireable under the Sun must strike Sail and yeild Homage unto Jesus Christ The supream and primary the highest and the dearest Love must be given unto Christ alone 3. This Love must be a whole entire 3. Our Love must be whole and undivided and undivided Love It must not be shared with any Corrivals Christ will not admit any Competitors or Corrivals with him He will either have all our Love or none Christ allows not Partnership nor will have his love to be let to halves Christ is all in all unto us and our Affection must be all in all unto him When the Sun ariseth in its Brightness the lesser Stars appear not upon the appearance of our Love to Christ all other sorts of love vanish and disappear I haue read that in a Battel between Alexander and Darius a Motion was made that there should be made an equal devision between them so that by giving each a part a farther tryal by the Sword might be laid aside But Alexander refused the Motion No saith he there can be but one Sun in the Firmament meaning that his aim was to be sole Lord and Master of all To Christ this may be much more applyed He is our sole Redeemer He hath conquered the World Satan and our own corrupt Selves He hath wrought a perfect Redemption for us He hath merited our whole Love and requires it wholly and undividedly It was the Language of that notorious Strumpet Let it be neither thine nor mine but let it be devided A divided Heart is faulty Hos 10. 2. Their Heart is divided now they shall be found faulty David professed with my whole Ps 119. 10. Heart have I sought thee And our Love must be with the whole Man many All 's are reckoned together Deut. 6. 45. Hear O Israel The Lord our God is one Lord. And thou shalt love the Lord thy God with all thine Heart and with all thy Soul and with all thy Strength Christ expects from us a total not a partial Love He will not have his Love parted between him and Anti-christ between him and Mammon between him and a Lust Christ will not be so unequally yoaked The Ark and Dagon the Ephod and Teraphim cannot stand together A Mungril Religion partly for Popery and partly for Protestantism is abominable in the fight of God When Men as Water-men look one way and Row another pretend in visage and shew to be for the Interest of Christ but in reallity drive Designs for Anti-christ When Men as Sanballat and Tobiah offered to build for the Jews but intended to destroy them pretend in publick to propagate the true Religion but in private undermine and seek the extirpation thereof such as these God will discover and
their Sins will find them out and they shall appear not only odious to God but to Men also We read of Redwald King of the West Saxons that after he had professed himself converted to Christianity he â—rected in the same Church one Altar for the Worship of the God of the Christians and another for the Worship of his Heathen Gods And this way of worshipping God was no worshipping and worse than no worshipping at all We have an Instance in that mixture of the Samaritans Religion Several Nations and Cities amongst them according to their own devised Intentions chose several Gods And it is said 2 Kings 17. 33. They feared the Lord and served their own Gods But what a Judgment the Lord passeth on them Psal 34. Vnto this day they do after their former manner they fear not the Lord. If then we pretend to love Christ and love other things in competition with him we do not love him at all It was the great Sin of the Jews to make mixt Marriages and to be unequally yoaked with Heathens Insomuch as their Language betrayed them not to be a genuine sort of the Jews not of the right breed of the Jews For they speak in the Language of the Jews and in the Language of Ashdod So it 's their Sin and a far greater to join Christ with Harlots I mean to yoak Christ and Anti-christ as far as in them lies together And such there are who would reconcile England and Rome Protestantism and Popery But they may as soon reconcile the Artick and Antartick Poles considering that there are between us fundamental differences both in Principles and Practices Christ will say one day as Elias doth to the Worshippers of Baal How long halt ye between two 2 King 18. 21. Opinions If the Lord be God follow him but if Baal then follow him So it may be said why do People hanker between Christ and Antichrist Why do they not plainly declare themselves what they design that so we may know where to find them But be assured that if Men neglect Christ and seek after other Lovers If they leave the true Worship and betake themselves to false Worship they will pay dear for it Let Men pretend what they will if they have a Heart and a Heart a double and a divided Heart partly between Christ and any other Christ will not accept of their Love as genuine and right but account it false and spurious 4. Our Love to Christ must be sincere 4. Our Love to Christ must be sincere and incorrupt without Hypocrisy abstracted from all self-Interests and sinister Respects He that loves Christ must love him with a single sincere and incorrupted Spirit Incorrupted I name because I have the Apostle for my Warrant Grace be unto all them that love our Lord Jesus Eph. 6. 24. Christ in Sincerity The Word rendred for Sincerity signifies Incorruption Such 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Significatur is qui nulla vi nullis precibus nullis illecebris i. e. a recto abduci patitur Grot. who are sincere and incorrupt abhor all mercenary Love and all verbal Complements Between true Love and complemental Love there 's as wide and vast a difference as there is between Courtship and Friendship Christ ought to be loved for Himself for his Beauty Goodness and Excellency There 's enough in Christ to enamour a Soul and ravish it with Delights notwithstanding all the hardships and sufferings which come by Christ For one Beam of Christ's reconciled countenance and one glimpse of his Love will superabundantly recompence the greatest sufferings for his sake Wherefore let us lay aside altogether all oblique aims and collateral Interests and in the simplicity and singleness of our Hearts love Christ with the most ardent Affection The Shecemites embraced Circumcision upon a Politick Design to compass in all the Cattel and Substance of the Israelites The People Gen. 34. 23. followed Christ for the Loaves And therefore the Gadarens petitioned for Christ's departute because they were so affected with the loss of their Swine insomuch that they preferred their Swine before a Jesus A Man mentioned in the Gospel pretended such respect to Christ as he offered to follow him whether ever he went But Christ who knew his Heart discovered that he only aimed at his own accommodations for a dwelling place as may appear by Christ's Answer Mat. 8. 20. And Jesus saith unto him The Foxes have holes and the Birds of the Air have Nests but the Son of Man hath not whereon to lay his Head Herein consists the high commendation of Love when self is abandoned and the Beloved is entirely embraced and when we renounce all self Love and in Sincerity set our Affection on Jesus Christ then our Love is genuine and of the right stamp For to love Christ for Himself and Holiness for its self is a constitutive difference of a Child of God a divisive difference to distinguish a true from a counterfeit Lover and one that loveth in shew and semblance from him that loveth in reallity and in Truth 5. Love to Christ must be constant and 5. Love to Christ must be constant lasting we must not love him by fits and starts as humors take us and as may serve most for our particular Interests Both in Prosperity and Adversity in a Storm as well as in a Calm in days of Afflictions and Troubles when Wars and Oppositions are multiplyed as well as in Halcionian Days of Peace and Tranquillity our love must be one and the same fixed on Jesus Christ The Church was of such an excellent frame of Spirit as to give thanks in a time of God's displeasure Isa 12. 1. O Lord I will praise thee though thou wast angry with me Both in Prosperity and Adversity David had a fixed and an established Spirit For when his Soul was amongst Lyons and when their Teeth was as Spears and Arrows and their Tâ—nguâ—â—a Psal 57. 7. sharp Sword When his Enemies prepared Nets and digged Pits for him yet then he professeth My Heart is fixed O God my Heart is fixed I will sing and give praise And when he was in Prosperity he shews Ps 108. 1. the same excellent temper O God my Heart is fixed I will sing and give praise even with my Glory Love is that grand lasting Grace It lasts unto Eternity Faith and Hope carry us as I may say to Heaven Doors and there leave us for when we enter into Heaven our Faith is turn'd into Vision and our Hope is turn'd into Fruition there we shall enjoy the blessed Presence of the Holy Trinity But Love abideth for ever We shall always love God Our Love is here begun on Earth and shall never be consummated till we pertake of Eternal Glory Wherefore then whilst we live here in this World let us not abate a jot of our Love but dayly endeavour after Augmentations Notwithstanding Hardships and Oppositions from the World let our Love
Stone of Stumbling and a Rock of Offence 1 Pet. 2. â— even to them which stumble at the Word being disobedient Unbelievers undervalue Christ and reject his Gospel and refuse the Salvation tendered therein These are they that strike at the Root of Religion For they endeavour to make the Gospel no better then a Fable nor Christ any whit better than an Impostor Unbelievers are such high presumptuous Sinners as they presumptuously put the Lie upon God himself 1 John 5. 10. He that Believeth not God hath made him a Lyar because he believes not the Record that God gave of his Son It 's a high affront to put the Lie upon a Man and the giving of the Lie hath oftimes caused sad Quarrals but how much higher an Affront and Indignation is it to give God the Lie and so doth every one who believes not the Gospel of Jesus Christ Farther to aggravate Aggravations of the Sin of Unbelief Aggrav 1. Unbelief binds the hands of God the Sin of Unbelief I shall lay down these Aggravations 1. Unbelief that I may speak with reverence binds the Hands of God and after a sort obstructs his Proceedings for Proof whereof read Matth. 13. 58. And he did not many works there because of their Vnbelief God will not cast away his Mercy upon Unbelievers who undervalue them Christ immediately left the Gadarens assoon as they prefer'd an unanimous Petition for his departure Their Unbelief caused them to put a higher value upon their Swine than upon a Aggrav 2. Unbelief hinders the Efficacy of every Duty Jesus 2. Unbelief obstructs and hinders the efficacy and benefit of every duty we per form For Instance In praying we have no hopes to speed unless we pray in Faith though Prayer is an Ordinance of Gods own appointing yet Prayer obtains no acceptance unless it be put up in Faith The Promise is made only to Believers Matth. 21. 22. And all things whatsoever ye shall ask in Prayer believing ye shall receive And so for hearing Unbelief is the cause of unprofitable hearing Heb. 4. 2. The Word Preached did not profit them not being mixt with Faith in them that heard it In a word nothing is accepted as comeing from an Unbeliever For what ever he doth he spoils in the doing for want of Faith For whatsoever is not of Faith is Rom. 14. 23. Aggrav 2. Infidelity is accompanied with a Fraternity of Sins 1. A theisme is a Companion of Unbelief Sin 3. Infidelity is compared with a fraternity of Sins and Abominations Amongst many I shall only instance in three viz. Atheisme Hardness of Heart and Apostacy 1. For Atheism Unbelief is the cause of it Did Men believe the Word of God they durst not live without God in the World There are two sorts of Atheists There are speculative Atheists such who deny God and his Works of Creation and Providence and the Immortality of the Soul They will believe no farther than sense and yet if they had their senses exercised they would believe that their is a God by a visible demonstration of his Works of Creation and Providence The Book of Nature proves that there is a God but how God is to be Worshipped in Christ this is taught only in the Book of Holy Scriptures When a Man denied a Deity a Philosopher would bid him walk out of doors and look about him For the goodly Expansum of the Heavens and the Earth hanging upon nothing plainly prove that there is a God Psal 19. 1. Job 26. 7. A second sort of Aiheists are Practical who live in all manner of wickedness they neither fear Heaven nor Hell Death nor Judgment they run into all excess of Riot adding Iniquity unto Iniquity and so treasuring up unto themselves wrath against the day of Wrath. Now unbelief is that Root that brings forth the Gall and Wormewood of speculative and practical Atheism For did Men in serious composed thoughts consider that there is a Holy God before whose Judgment Seat we must all appear and from which there is no appeal they would than abhor all Atheism both in Opinion and Practice What caused Pharoah to answer so Atheistically to Moses but his Unbelief Exod. 5. 2. And Pharoah said who is the Lord that I should obey his Voice to let Israel go I know not the Lord thus Atheistically he spoke Neither will I let them go This is the Language of desperate Unbelievers 2. Infidelity is accompanied with hardness 2. Hardness oâ— Heart is a Companion of Unbelief of Heart That eminent place mentioned Is 6. 9 10. and cited in all the four Evangelists in the Acts of the Apostles and Epistle to the Romans shews the heavy Judgment of a hard Heart And he said go and tell his People hear ye indeed but understand not and see ye indeed but perceive Intellectui fides aditum aperit infidelit as claudit Aug. â—p 3. not make the heart of this People fat and make their ears heavy and shut their eyes lest they see with their eyes and hear with their ears and understand with their heart and be converted and healed These words the Apostle cites Act. 28. 26. and applyeth them to the Unbelieving Jews 3dly Infidelity is accompanied with 3. Apostacy is the Companion of Unbelief Apostacy Unbelief is the Mother and Apostacy the Daughter And if we would prevent Apostacy we must beware of Unbelief Heb. 3. 12. Take heed Brethren least there be in you a Heart of Vnbelief in departing from the Living God Unbelief causeth Multitudes of Carnal Men to leave Christ's colours and hide themselves under Antichrist that Man of Sin 2 Thess â— 3. What 's the reason that Men make hast to be Rich and with all violence pursue the Riches of this World and stick at no course be it never so unjust and base forgetting worldly wealth it 's because they will not trust God What 's the reason then when Men are in great straights and difficulties they will not wait Gods leisure but wind themselves out by making Breaches upon their Consciences It 's for want of Faith and dependance on God Lastly Unbelief meets with dreadful Aggrav 4. From the Judgments 1. Unbelievers are given over to a Judicial Blindness Judgments 1. Unbelievers are given over to a Judicial blindness what was their Sin is their Judgment 2 Cor. 4. 4. In whom the God of the World hath blinded the minds of them which believe not least the light of the glorious Gospel of Christ which is the Image of God should shine unto them Because when the light of the Gospel breaks in by the Ministry of the Word People shut their eyes and will not see therefore God leaves them to blindness as a dreadful Judgment 2. Unbelievers are given over to Delusions 2. Unbelievers are given over to Delusions 2 Thess 9. 10 11. and to believe Lies For this cause Antichrist shall come with all deceivableness of
Unrighteousness Because they received not the Love of the Truth that they might be saved And for this cause God shall send them strong Delusions that they should believe a Lie that they all might he Damned who believed not the Truth but had Pleasure in Vnrighteousness To be given over to a Spirit of Delusion and to have the Leprosie in the Head is a terrible Judgment Such an one the Priest pronounced utterly unclean his Plague is in Lev. 13. 44. the Head Levit. 13. 44. The Gradations are no more common then true first a Sceptique to question every truth next an Heretick at last an Atheist 3. Unbelievers are given over to final 3. Unbelievers are given over to final impenitency Impenitency Joh. 8. 24. If ye believe not that I am he ye shall die in your Sins No Death so bad as to die in ones Sins To die on the Wheel to be torn in pieces by Wild Horses to be burnt in a Cauldron of Scalding Lead or Scalding Oyl these are exquisite Torments and Cruel Deaths But to die in Sins and to die Unreconciled to Jesus Christ this is the worst of all sorts of Deaths beyond all expression and Apprehension We read of a dreadful Woe against the vilest of Sinners who have this brand of Infamy stampt upon them Jude 12. Trees whose Fruit withereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Fruit twice dead plucked up by the Roots This is the condition of Unbe-Lievers They are as twice dead being altogether and certainly dead irrecoverably and totally deprived of all Vital Operations 4. Unbelievers are in a state of Damnation 4. Unbelievers are in a state of Damnation Joh. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum est vetus Illo nocens se damnat quo peccat die si◠in legibus Romanis Ipse se Papae subdit Et qui sceleratum capiant consilium suo merito puniuntur Grot. Nil tam erit debile tam confractum tam objectum in quo vel aliqua spes sit salutis acceptandae quod non curaturus ac servaturus sit Musc Joh. 3. 26. Unless Mercy interpose to give them space and Grace to repent They shall be certainly Damned An Unbeliever is condemned already as a Malefactor Condemn'd to Death who though he may be a while Repriv'd without all Question shall shortly be Executed Christ pronounceth Damnation to all Unbelievers Mark 16. 16. He that Believeth not shall be Damned Christ when he was to take the last farewell of his Disciples leaves with them singular Exhortations and Consolations but he thundreth out dreadful Menaces against all Unbelievers O! how doth Christ raise up weak Believers Where is but a little Faith he increaseth it and where there is weak Faith he strengthens it That Prophecy Isa 42. 3. he applyeth to himself Matth. 12. 20. A bruised Reed shall he not break and smoaking Flax shall he not quench till he send forth Judgment into Victory But as for those that believe not Christ pronounceth their dreadful doom They shall not see Life but the Wrath of God abideth on them They are ranked with the Black Regiment of Hell for their company and they shall have Hell for their Portion Rev. 21. 8. But the fearful and Vnbelievers and the abominable and Murderers and Whore-mongers and Sorcerars and Idolaters and all Lyars shall have their Portion in the Lake which burneth with Fire and Brimstone which is the second Death By what hath been said in the forementioned Aggravations who of any understanding would continue willingly one moment in the state of Unbelief But herein consists the greatness of their Misery that though they are in a State of Unregeracy Blindness enmity against God and Infidelity yet they are not sensible of their condition O! what necessity is incumbent upon every one of us to ask the Question as the Disciples did Is it I Is it I Am I the Unbeliever Did a Man know the greatness of the Sin and the greatness of the Judgment of Unbelief he durst neither Eat nor Drink nor Sleep in that miserable condition CHAP. X. Containing an Vse of Examination 3. Use For Examination SECT I. I proceed to a third Vse which is for Examination Sect. 1. Examination whethe◠we prize Christ to put every one of us upon an exact Tryal and Inquiery to ask this Question in a particular manner Do I prize Jesus Christ NOW by way of Character I l'e lay down three Propositions 1. Those that set the highest price of Prop. 1. Christ have an earnest high and unfeigned likeing and approbation of Christ and his ways and his Ordinances 2. They endeavour to be like and conformable Prop. 2. unto Christ 3. They burn in ardent affection and Prop. 3. love to Christ To handle them distinctly Propos 1. Those that prize Christ have a high liking of Christ his ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mar◠Q. Orrhod 98. Those that set the highest price on Christ have an earnest high and unfeigned likeing and approbation of Christ and his Ways and Ordinances and where this high approbation is found it will be evidenced by these three Characteristical Notes ensuing 1. There will be a deliberate choice of 1. A deliberate choice of Christ and his ways Christ and his ways Men are not born true Believers by nature but they are made so by Grace and Mercy A Believer whose Sences are exercised to whom God hath given a pretious anointing he chooseth Christ though with his Cross before all the Treasures in the Universe Thus did Moses choose Christ however Reproach'd Heb. 11. 25. rather than all the Treasures of Aegypt The ways of Christ are such excellent alluring and rational ways as a Man of understanding will try them and walk in them and prefer them before all the Kingdoms of the World and the Glory of them Let it be put to Mens second and serious thoughts whether they would take Christ with his Cross or the World with all it's Pomp and Bravery whether Men would make choice of those Riches which are transient and Fading or those which are durable and last to all Eternity it is easy to imagine what choice a Wise Man would make who is endowed with a Spiritual Sence to understand the excellency of the ways of Christ For such an excellent Spirit the Apostle prays Phil. 1. 9 10. And this I pray that your love may abound more and more in all knowledge and all Judgment that ye may approve things that are excellent 2. There will be an exceeding Cordial 2. A delight and rejoycing in Christ and his ways delight and rejoicing in Christ and his ways O! how is a true Believer ravished with Joy when he enjoys Communion with Christ The Evnuch after he was Baptized by Phillip went on his way Act. 8. 39. rejoycing A whole City was full of Joy after they had received the Gospel We read what exuberant Joy the Prophet had