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
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
to Christ be like the Love of Jonathan that abode in its Strength Love which holds out to the end which passeth through good report and bad report both through fair and foul Weather that 's the Love which will obtain Acceptance Love will conquer Difficulties as Jacob's did to Rachel who thought many years but a few days because he loved her Love to Christ will make us willing to pass through Fire and Water and encounter Sons of Anach and Beasts of Ephesus Love will cause a Christian to be willing to bear and suffer any thing for Christ Persecutions Oppositions and variety of Sufferings try the Sincerity and Constancy of a Christian's Love to Christ There 's a constraining Power in the Love of Christ which engageth all Christ's adopted Children to hold fast their Profession to be faithful to Death to account Christ All in all and persevere in their Faith so that Difficulties are as Whet-stones to sharpen a Believers Fortitude And the Snuffers of Persecution makes the Saints Candles burn brighter And thus in these five mentioned particular Tryals I have represented our Love to Christ CHAP. XI Containing an Vse of Exhortation to labour for the excellent Grace of Faith and an Vse of Direction THe foorth Use is for Exhortation Use 4 For Exhortation to labour for Faith Is it so that Christ is only precious to Believers then let 's hence infer one grand Duty to labour for the excellent Grace of Faith Hereby we shall set the highest value on Christ Faith is an instrumental means to help us to know the excellency of Christ For Faith is an Eye to â—ehold Christ Faith is a Hand to receive Christ a Mouth to feed on him an Heart to believe on him But we must interpose this caution that Faith receives all of Grace and Mercy and nothing of Merit Faith embraces Christ but Christ first gives Faith to embrace him Faith rests and relies on Christ but Christ supports our Faith If we believe he works it in us we must be thankful for what we receive and give God the Praise and Glory of all The Apostle gives an absolute determination Eph. 2. 8. For by Grace are ye saved through Faith it is the gift of God That our Endeavours Affections even the whole Man may be quickned to get this choice and excellent Grace of Faith I shall lay down these ensuing persuasive Arguments in the following Section SECT I. Containing persuasive Arguments to get Faith THat I may use all the prevailing Arguments as far as I apprehend to get Faith I shall insist on these following 1. Faith is a condition of the Covenant of Grace The Covenant of Works was Arg. 1 Faith is the condition of the Covenant of Grace do this and live none but Christ who is God and Man could perform this Covenant The Covenant of Works will not abate us a Transgression in the least title It exacts perfect Obedience and curseth the Transgressor Who continues not in all Gal. 3. 10. things which are written in the Book of the Law to do them But the Covenant of Grace runs Believe and thou shalt be saved The Law sheweth us our Sores and Wounds the Gospel applyeth Soveraign healing Plasters The Law like a Serjeant arrests and shuts us up and so hampers us that we cannot possibly escape The Gospel sets us at Liberty Gal. 3. 22. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex veluti sit complexa concluserit que omnes in peccatum peccaturum virsus ostendit Oecum Rom. 9. 20. Scripture hath concluded all Men under Sin that the promise by Faith of Jesus Christ might be given to them that believe Who then can lay any claim to this Covenant but the true Believer God accepts the Faith of a Believer through Chtist's Merits instead of legal Obedience Where fore we read of that Righteousness which was of Faith which is a Righteousness imputed by Christ's Righteousness even a Righteousness without us which is our Justification And here 's the great priviledg of a Believer That he is justified by the Righteousness of another and not by any Righteousness of his own but only by the Righteousness of Christ by imputation By Christ's Merits of Unrighteous we are made Righteous For saith the Apostle 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him So that hence it 's evident that He was accounted a Sinner by Imputation for he imputed our Sins unto himself and we are accounted Righteous by Imputation for he imputes his Righteousness unto us Here then appears Riches of Mercies that Evanglical Righteousness is accepted instead of Legal Righteousness Christ's Wisdom makes amends for our Folly Christ's Obedience for our Disobedience and Christ's absolute Perfection for our manifold Imperfections Now the Believer only hath interest in the Covenant of Grace Covenants essentially include Conditions The Covenant is a free Covenant a free Gift and of free Grace The Condition on our part is Faith but the Condition as well as the Covenant are given of God Take heed therefore O Christian that thou Sacrifice not to thine own Net and Dragge O do not trust to thy own Strength and Ability as if thou wert able to perform this Condition For the best of Believers by rheir own Strength are no more able to believe than to perform the Commandments Both to will and to do are the work Phil. 2. 13. Ki 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys of God And as Chrysostome observes God gives the very propension and inclination to will Faith indeed is the Believers Act and it 's his duty to believe but it 's God's Gift Faith is a lively Motion working upon a Believers Heart but this Motion is powerfully wrought by the Assistance of God's Spirit Whoever thou art if thou believest give God the praise of working this Belief in thee For God enables thee to perform what he requires and thou couldst not do any thing acceptably unto God unless he first gave to thee what he commandeth of thee Hence the Apostle tells us that We are buried with Col. 2. 12. him in Baptism through the Faith of the operation of God who hath raised him from the dead The self-same Power that raised up Christ from the Dead must raise us up to believe in Christ 2. Faith is an instrumental means of our Arg. 2 Faith is an Instrumental Means of our Union unto Jesus Christ Union unto Christ Between Christ and us there must be an Union before there can be an Imputation of Righteousness We believe before we are Justified How Justification may be as some suppose ab Aeterno I can no more conceive than Glorification is such is in the secret Decree of God That Faith goeth before Justification is evident from Gal. 3. 24. The Law was our School-master to bring us unto Christ that we might be justified by Faith We believe
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
lentus iram moderabitur exitum spectans Merc. and will never expect an End but a Man Patient and slow to Anger will moderate his Anger expecting an End By Faith we possess the Head by Love we possess one another by Patience every one possesseth himself wherefore Christs Charge is to be again and again inculcated Luke 21. 19. In your Patience possess ye your Souls The Saints are Recorded for Patterns Non potest accipi dolorum passionum corona nisi praecedat in dolore passione patientia Cyp. de Bono patientâ—ae of Patience Heb. 6. 12. We are here Commanded to be followers of them Who through Faith and Patience inherit the Promises The Patience of Saints is Commended Rev. 2. 19. Rev. 3. 10. There 's a necessity of Patience Heb. 10. 36. Cyprian that Holy Martyr tells us That we cannot receive the Crown of our Sufferings unless Patience go before And he saith likewise in the same Book which is De Bono patientiae That we are Hoc ipsum quod Christiani sumus fidei Spei res est ut autem spes fides ad fructum sui possint pervenire patienti â—opus est Cyp. de Bono patientiae Christians this is the Matter of our Faith and Hope but that our Faith and Hope may come to any Fruit we have need of Patience This Grace of Patience shines in the Dark and in the Night of Sufferings puts forth it self more Conspicuously For Sufferings are the Tryals of Patience Hence it comes to pass that even in times of a dark Vision when God clouds his Countenance a Spirit endowed with Patience Waits Believes Hopes Prayes and thus is prepared for the reception of Mercy when it comes and for the bearing of Sufferings whilst they continue Lay then aside all querulous murmuring revengeful Thoughts and let it be a Christians Strength to sit still and wait quietly and patiently for the Salvation of God 5. Self-Denial Fifthly Amidst Losses and Sufferings Self-Denial Eminently appears and shews it self When the World Frowns Enemies Rage all Cystern and Creature-Helps are dried up quite or Run very low when Interests fail then to keep a Composed quiet Frame of Spirit and to get the Heart above Envy Hatred and Malice is a rare Frame of Spirit But it 's much more an excellent Frame of Spirit to deny a Man's self in time of Prosperity when one enjoys the World as we say at Will and to be in the Float of Prosperity then to strike Sail and to deny Pleasures Luxury and Excess this is a property of an excellent Spirit Of this Spirit was Moses Heb. 11. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 11. 11. when he liv'd at Court When he came to Years more properly rendred when he became Great refused to be called the Son of Pharaohs Daughter Thus did Uriah in a time of War deny himself Godfry of Bulloyne would not wear a Crown of Gold where Christ was Crucified Abdicare a teipso ne abdiceris a Christo â—epudia te ut recipiaris â— Christo Salv. lib. 5. with a Crown of Thorns This Duty of Self-Denial is frequently Commanded in the Gospel as an Instrumental means to receive Christ. And it 's worth our Observation that as we are Commanded to beg our Dayly Bread Day by Day so we are Commanded to Deny our selves and to take up our Cross Day by Day The same Expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vt dies diem sequitur sic crux crucem excipit Beza we have in Luke 9. 23. and Luke 11. 3. For an Ambitious Man to Deny his Honours a Rich Man to Deny his Riches a Voluptuous Man to Deny his Pleasures these are great Acts of Self-Denial Sixthly and Lastly there follows holy 6. Holy Courage Courage a well temper'd and regular Zeal which as Luther used to say When it 's well Temper'd it 's the best gift Ira in suo loco est optimum dei donum Luther of God Here 's a Critical Distinction of Zeal which is of the right Stamp from a private Grudg or distemper'd Passion viz. By being Zealous in the Cause of God and by being meek in a Man 's own private Cause Of this Heroick Spirit was Moses when a Calf was made and there was Dancing about it Moses Transported with singular Zeal threw the Tables out of his Hand and Broke them and Stampt the Calfe to Powder and caus'd Exemplary Justice to be Executed upon the Idolaters Thus Zealous Causa redditur cur Deus injuriam Mosis ul ciscendam crediderit quia ipse in suis injuriis ferendis erat lenissimus Grotius was he for the Cause of God But in his own Cause none more Meek for when Aaron and Miriam chode with him concerning the Aethiopian Woman the Text gives an ample Testimony of his Meekness leaving it upon Record Numb 12. 13. Now this Man Moses was very Meek above all the Men which were upon the Face of the Earth Luther used to say in the Cause of God Hic gero In aliis mansuetus ero in Blasphemiis in Christum non item Zuinglius titulum cedo nulli Though Zuinglius was of a comparative Moderation yet in case of Blasphemies he was a Man of Courage The Courage of Martyrs is renowned in Ecclesiastical Histories Amongst variety that might be named I 'le relate only this following viz. The Si Patibulum crucis inquit Martyr Expavescerem gloriam crucis non predicarem Bern. in vigilias Andreae Coutzen Aulae speculum p. 47. History of Surgius and Bacchus two great Courtiers who being accused for Christians and commanded to Offer unto Idols refused to go to the Temple and gave this answer to the Emperour Nos Imperator sola terrrena militiâ tibi obstricti sumus In animas nullum tibi jus est Illarum Dominus est solus Deus There are two Apostolical Characters of Zeal which if observed we may go on Couragiously and Prosper One is Zeal must be in a good Matter Gal. 4. 18. Saul's Zeal before his Conversion was Predicare Evangelium est derivare in se furoremtotiâ—us Inferni Satanae Luth. Loc. Com. stark naught And the other is it must be according to Knowledg Rom. 10. 2. Luther used to say That to Preach the Gospel was to bring all the Devils in Hell about his Ears yet he was resolved That if every Tile on the Houses was a Devil he would go to Worms and Preach the Gospel CHAP. IX Containing a Third Reason drawn from the Utility and Benefit accruing from this yielding Submissive Spirit A Third Reason shall be drawn from Reas 3 from the Benefit of a submissive Spirit the Utility and Benefit accruing from this yielding Submissive Spirit The Benefit is exceeding great because hereby the whole Man is set in a right Frame and Order When we can chearfully rely upon God and depend upon his All-Sufficiency then our Thoughts Words Affections 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
take these following First There 's an Insufficiency and Mot. 1. There 's Insufficiency in all Creatures utter Impotency in all the Creatures in the Universe If you make an Extract of the choisest and most admired Creature-Comforts they cannot give any reaâ— and solid Satisfaction They are in their best Estate Vanity and Vexatiâ— Eccles 2. 11. Isa 55. 2. Eccles 1. 8. on of Spirit and no way able to satisfy an Immortal Soul The Eye is not satisfied with Seeing nor the Ear filled with Hearing The Heart of Man is Triangular and the World is a Circle and it 's imposible for a Circle to fill a Triangle Take all the Melodious Musick to tickle the Ear and all the gaudy Pageants to please the Eye and all the admirable Fancies Contrivances and Imaginations to affect the Heart yet upon a serious deliberate Review there 's Vanity Insufficiency and Dissatisfaction in them all The desire is Insatiate crying out with the Horse-leeches Daughter Give give When Men are upon their Sick-beds and Tormented with great Pains What help can Riches afford When Men are troubled in Conscience the Guilt of Sin flies in the Sinners Face | Multo difficilius est conscientean afflictum consolari quam Mortuos texcitare Luth. in Gen. What can the Pomp and Riches of the World do to quiet and settle the Spirit A Man may as soon hoard up the Graces of Faith Love Patience and such like in his Coffer as satisfy his Soul with Gold and Silver The Soul is Immaterial and Infinite the things of the World are Material and Finite and between Material and Immaterial Finite and Infinite there holds no Rule of Proportion Secondly Confider whatsoever is Mot. 2. All that 's Good is derivative from God Good Amiable and Desirable in any of the best Creatures it is derivative and borrowed from the Creator Creatures are when compared to God not so much as the Dust to the Ballance nor so much as a Ray to the Sun or a Drop to the Ocean God is not only Eminently Good and All-Sufficient but Exclusively for he admits no Competitors nor Corrivals with him God is a Fountain opened Zach. 13. 1. Jer. 2. 13. and a Fountain of Living Waters An inexhausted Fountain which never fails nor can be drawn dry Creatures are oftimes Pits without Water and what Water they have at any time it 's borrowed elsewhere But the Spring never fails The Fountain of Grace and Mercy is a Well of living Water Springing up unto Eternal Life Thirdly God is infinitely Excellent Mot. 3. God is infinitely Excellent absolutely perfect and what he doth is Compleat and every way Perfect Eccles 3. 14. I know that whatsoever God doth it shall be for Ever nothing can be put to it nor any thing taken from it and God doth it that Men should fear before him It 's ordinary amongst Creatures for one Artificer to mend the Work of another because one Man hath more Dexterity and Sagacity in managing his Trade than another Every one hath not Arrived to the Skill of Bezaliel and Aholiab who were filled with Wisdom from God Nothing more common than for one to find fault with anothers Work And many Eyes may See Plus vident oculi quam oculus more than one It 's not unusual for the self-same Man to mend his own Work for One day may learn of another But all Posterior dies est prioris discipuâ—uâ— God's Ways are absolutely Perfect And God alone is able to perswade the Heart to Acquiesce and rest satisfied in him alone Whereas no Creature-comfort can quiet the Heart and remove all discontents The want of a bended Knee more vexed and displeased Haman than all his Court-Favours and Promotions pleased him | Omnia haec non habent pretium valorem dignitatem apud me Lud. de Dieu Esth 5. 13. Yet all this availeth me nothing so long as I see Mordecai the Jew sitting at the King's Gate Fourthly God is an Universal Good Mot. 4. God is an Universal Good at all times in all Cases Places and in all Conditions Creatures at the best are but particular Goods and serve for use only in some particular Cases and in others are not useful nor helpful at all For Instance Fire and Cloaths warm the Body but cannot satisfy Hunger nor quench the Thirst Friends may be willing to help but are absent and cannot convey help or if they be present they may not be able They cannot help a Man to Health in Sickness nor to Riches in Poverty nor to Peace in a time of War But God is every where by the Ubiquity of his Presence and alwayes able to help All Creatures are at God's Command All Cattle on a Thousand Mountains are at God's Disposal In all Conditions Wants and Distresses Supplies Helps and Relief come from God It hath pleased the Father that in Christ should all Fulness dwell Col. 1. 19. There 's Fulness of Wisdom to Counsel of Power to Defend of Mercy to Pardon of Righteousness to Justify of Habet omnia qui habet possidentem omnia August Holiness to Sanctify of Grace here and of Glory hereafter Now He hath all who hath Interest in him who Possesseth all Fifthly God is an Eternal Good His Mot. 5. God is an Eternal Good Jer. 31. 3. Ps 130. â— 2 Sam. 23. 5. Inter peritura vivimus Sen. Love is Everlasting his Mercy Endureth for Ever his Covenant Everlasting No Creature in the Universe is of any long Continuance Time is short and Riches are but for a short time Health Peace Friendship Relations dearest and nearest are Transient and of short Continuance It 's to be Observed when Solomon Breve est quod delectat aeternum quod cruciat Bellar de Contemptu munâ—i reckons a time for several Purposes and Conditions Eccles 3. 1 2 3. c. He Mentions no time to Live Orimur morimur From our Cradle to our Gravâ— there 's one continued progressive Motion There 's something cutting at the Root and hastening us each Moment to our Grave Where then shall we Rest and confidently Secure our â—elves We must Ascend from Earth to Heaven from Transient and Fading Creatures to an Eternal and Unchangeable God No rest for Noah's Dove till She was took into the Ark no rest nor acquiescence for a Christian but In omnibus quae percurro non invenio tutum locum animae meae nisi in te quo colligantur sparsa mea nec a te quicquam recedat ex me Aug. confes l. 10. in God Whereever I go saith Augustin I find no Safety but in Thee Let 's then have continual Recourse unto God In his Presence there is fulness of Joy and at his Right Hand there are Pleasures for Evermore Withal Holy Greediness and unwearied Pains let us pursue the Wayes of Wisdom There 's a great Incouragement Prov. 8. 18. Riches and Honours are with me yea durable Riches
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
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
Wisdom of God And this Wisdom is from eternity Solomon brings in Wisdom speaking thus e Prov. 8. 22 23. Possemus verbum illud ad divinam hypostasin referre per quam natura divina in filio subsistat hoc modo fundavit me i. e Pater propri â— subsistentiâ me donavit Quod si Vulgatam lectionem ad eum sensum vocare velis sic dirigenda est Ab aeterno ordinata sum i. e. ab aeternitate in Statione meâ— locata sum ut in ordine trium hypostaseâ—â— ego secunda persona sim ita utâ—inde avelli aut loco moveri non possim Salzar The Lord possessed me in the beginning of his way before his works of old I was set up from everlasting from the beginning or ever the earth was To me it 's out of question that this is spoken of Christ the Essential Wisdom of the Father Christ was possessed and begotten of the Father in an inconceiveable and incomprehensible manner and it 's said before his works of old i. e. when there was nothing created nothing in being but God and in nothing but Eternity And not only Power but Omnipotency is ascribed to Christ f Joh. 5. 19. â— for whatsoever the Father doth these also doth the Son likewise Nothing too hard for Omnipotency nothing too difficult for Christ to conquer g Philip. 3. 21 He is able saith the Apostle even to subdue all things unto himself Likewise Notare operae pretium est jus potestatem suscitandi mortuos imo quidvis suo arbitrio agendi conferri in Christi personam Quo encomio divina ejus Ma-Jestas splendede ornatur Calv. in loc Eternity and Omnipotency both meet in Christ I am Alpha and Omega the beginning and the endâ—ng saith the Lord which is and which was and which is to come the Almighty Rev. 1. 8. Further Om-Niscience Christ challengeth to himself h Joh. 2. 25. For he knew what was in Man He knew who should Betray him and when he should be delivered up to the Cross He foretold his Sufferings and all were accomplished accordingly i Rev. 2. 23. He searcheth the Heart and the Reins Peter confest Lord thou knowest all things * Praeclarum Divinitatis Christi argumentum Absolute citra limitationem divinum hoc Attributum Christâ— hic tribuitur ijsdem verbis quibus alibi adscribitur Jehovae non solum quod justi judicij administrationem sed quo ad cordum sâ—rut ationem Parens Hence it appears Christ is Omniscient and therefore God for Omniscience is an incommunicable Attribute to any created Beeing Add hereunto Christ's k Heb. 13. 8. immutability Jesus Christ the same yesterday and to day and for ever And his Immensity For he it is that l Joh 3. 13. Haec sententia Pharisaeo nova erat qui ignorabat filium Dei fuisse ab initio Quomodo descendit est in caelo Respondetur descendit Filius Dei quia induit naturam humanam humiliatur infra omnâ—â— captum humanum dum fit victima pro peccatis generis humani tamen est in caelo i. e. cernit Patrem retinet potentiam divinam Melanc in loc came down from Heaven even the Son of Man which is in Heaven Immensity and Ubiquity of presence is an Attribute belonging to God alone Though Christ was then corporally on earth yet his Deity could not be confin'd to any place for according to his Divine Nature he fill'd Heaven and Earth No place can exclude his Omnipresence A 2d Reason shall be drawn from the Reas 2 Drawn from the Divine Honour due unto Christ Divine Honour due unto Christ The Father commands †the same honour to be given unto Christ as unto himself Joh. 5. 23. Adoration of Christ is injoyn'd to all the †Hoc est non tantum smili sed aequali prorsâ—s honore quemadmodum omne judiciiâ—m non aliquo tam tantum â—jus partem dedit Pater Filio suo Rolloc in loc Angels m Heb. 1. 6 Let all the Angels of God worship him This Arch-Angel even Christ is the Angel of the Covenant and without blame may be worshipped The Apostle worshipt him and fell at his Feet though he was forbidden to worship another Angel n Rev. 1. 17. The four Beasts and four and twenty Elders fell down before the Lamb. And further Honour is exhibited unto Christ in saying p Rev. 5. 13. Reas 3. Drawn from the works of Christ Blessing and Honour and Glory and Power be unto him that sitteth upon the Throne and unto the Lamb for ever and ever These high Praises and Celebrations represent Honour due unto o Rev. 5. 8. him a clear Proof of his Divinity A 3d. Reason shall be drawn from the Works of Christ Not to multiply many instances only consider 1. Christ created the World He was Heir of all things by whom God the Father q Heb. 12. made the World Without him nothing was made 2. Christ governs and preserves the World r Joh. 1. 3. Quamvis indefinite loquatur debet intelligi universaliter quod per illum fâ—cit omnia saecula i. e. omnia creata juxta illud Prov. 8. 30. cum eo eram cuncta componens Ubi est sermo da Sapientia gâ—nita Christi Tena ad Hebr. He upholds all things by the Word of his Power Both Works of Creation and Providence are ascribed unto Christ 3. Christ wrought Miracles he cured the Lame and the Blind the Deaf and the Dumb he healed all Diseases calmed the rageing Sea and walkt on the Sea raised the Dead to Life again and by his own Power raised himself fed 5000 with 5 Loves and two little Fishes and which is above all these things he forgave Sins which only God can do Christ in the dispensation of his Miracles frequently dispatcht two works in one journey by healing the Diseases of Body and Soul both as he did to the Paralytick Man Mark 2. 4 5. When John the Baptist sent his Disciples to Christ with this Question s Luke 7. 20 22. Art thou he that should come or do wee look for another Jesus answered and said unto them go and shew John those things which ye do hear and see The Blind receive their Sight and the Lame Walk the Lepers are Cleansed and the Deaf Hear and the Dead are Raised up and the Poor have the Gospel Preacht unto them Although the Apostles wrought Miracles afterwards yet they acknowledged all to be t Act. 4. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. virtute potentia ope Vatabl. by the name of Jesus Christ By vertue received from Christ they cured all Diseases And likewise where ever the Gospel took effect and prevail'd it was by the assistance of Christ Ministers may faithfully and sedulously labour in the work of the Gospel and yet may not so succeed in their endeavours as to convert Men to God But the
used to say Although Esto Diabolus magnipoteris nunquam eris Omnipotens Luth. the Devil could do great things yet he shall never do all things This Adversary is a subtil Adversary He hath Devices Methods Snares and Depths He is an inveterate and long experienced Enemy He useth all the Sophistry and subtil devices to seduce Mankind To Envy he adds Lyes and to Lies malicious Prosecutions and the most exquisite arts of cunning conveyance to destroy precious and immortal Souls How necessary is it for us to be always ready armed with the Divine Panoply even the compleat Armour of a Christian viz. The Eph. 6. 14 15 16 17. Girdle of Truth the Breast-plate of Righteousness the Shoes of the Gospel of Peace the Shield of Faith the Helmet of Salvation and the Sword of the Spirit Let us fight with these Weapons and we shall overcome Let us resist the Devil and he will Jam. 4. 7. flee from us Notwithstanding all the Arts of Legerdemain and the cunningest sort of Sophistry which Satan useth a well grounded unfeigned Faith which worketh by love and purifieth the Conscience and which relyeth and stayeth upon God's Promises this Faith under God will conquer Satan's subtile Machinations This is the Faith which will be victorious Such a Faith joined with fervent Prayer was in Luther who fasted and prayed for a young Man at Wittenberg who had given his Soul to the Devil Whereupon the Devil threw in the Indenture through the Window Let Faith hold out and let the strength of Faith act vigorously then will the Temptations of Satan be quickly vanquished 3. Enemy is the World with all its 3. Enemy is the World Riches Honour Grandeur Pomp and Bravery These tempt and allure Men to Conformity to them The World throws to one a Ball of Pleasure to another a Ball of Honour to a third a Ball of Profit and exceeding great Riches O! what sweet melodious Musick doth the World play and how doth it bewitch Multitudes to dance after the World's Pipe and how many are there who for the fruition of a few paltry Delights of this present World have hazarded their Souls to all Eternity What way then is their left to get Victory over the World The Apostle informs us 1 John 5. 4. This is the Victory that overcomes the World even our Faith Where Faith is principled in the Word of God it will prevail with a Christian not to be conformed Rom. 12. 2. 1 Joh. 2. 15. to the World And not to love the World Faith will help a Christian to live above the World and to mind heavenly things and to have his Conversation in Heaven And thus through the strength of Faith being acted and enlivened by the strength of Jesus Christ we get Victory over our Spiritual Enemies viz. the Flesh the Devil and the World 4. Faith gives us a Title to and Interest 4. Faith gives us a Title to and Interest in the Divine Promises 2 Cor. 2. 20. Tim. 4. 8. in the Divine Promises All the Promises are made in Christ and in him they are yea and Amen Now Believers have only a propriety in the Promises without Faith we can lay no claim to any Promise Godliness saith the Apostle hath the Promises of this Life and that which is to come There 's a love of Beneficence whereof all Creatures are partakers Not the least creeping Creature but tastes of God's Bounty God feeds the poorest Creature This is a general Providence which extends to all good and bad just and unjust The Sun shines on the unjust as well as on the just through God's common Bounty But how many Curses Forfeitures and Variety of Mischeifs befall wicked Men so that their Bread is Gravel their Table their Snare their Bed a Bed of Thorns They have outward Riches and no Man should rob them because they are wicked yet they have them unsanctifyed they have not God's Turkium Imperium quantum est est nisi mica Panis quam Pater Familias proâ—icit suâ— Canibus Luth. reconciled Countenance to comfort them Therefore Luther speaking of the Turkish Empire saith that as great as it is it is no more than a Crum of Bread which the Father of the Family gives to his Dogs Whatsoever wicked Men have is ex largitione of common Bounty and by vertue of a general Providence But Godly Men enjoy all their Substance ex speciali Providentia Promisso They have Christ with all their worldly Enjoyments They receive all outward things in Mercy and sanctified Not a Bit of Bread a Believer eats but it is by vertue of a Promise Wherefore Faith helps a Believer in all Streights and Difficulties to apply the Promises for his Supportation and Consolation Poor Persons plead their wants and pressing Poverty But Faith answers all Objections by proposing the Promises one is Psal 35. 9 10. O fear the Lord ye his Saints for there is no want to them that fear him The young Lions do lack and suffer hunger But they that seek the Lord shall not want any good thing Another is Psal 84. 11. The Lord God is a Sun and Shield the Lord will give Grace and Glory no good thing will he with-hold from them that walk uprightly A third is Matth. 6 33. But seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you A fourth Promise is Rom. 8. 32. He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things And that one Promise may be added ex abundanti the last but not the least of what hath been already mentioned viz. Heb. 13. 5. Let your Conversation be without Covetousness and be content with such things as ye have for he hath said I will never leave leave thee nor forsake thee Those five Negatives have the force of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the strongest Negation Consider that all the Faithful are the Houshold and Family of God and he is never a whit the poorer by maintaining Multitudes Rich Men may decrease in their Estates by being over liberal to others this the * Muâ—â—â— Patâ—imonia estudeâ—runâ—â—â—câ—â—sulte 〈◊〉 ende Qâ—id autem stultiui est quam quod libeâ—ters â—acias 〈◊〉 〈◊〉 diutiâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 Offic. l. â— Orator reproves as a very great folly But God by giving wasteth not The Sun looseth no Light by communicating Light to others For its Light cannot be wasted The Fountain looseth no Water by giving Water to Streams Now God is a Light never extinct a Fountain never exhausted all the Granaries Treasures Cattle on a Thousand Mountains and all the Hearts of Men are at Gods disposing and he orders them all for the supply of his People There 's no deficiency nor weakness nor Poverty in God All the Promises are the Believers Interest or Magna Charta for Heaven They are so many Wells of Salvation
the Word read nor from the Word preach'd Both are Instruments to get and increase Faith 3. Both to reading and hearing let 's 3. The Word Meditated joyn Meditation otherwise we may loose the fruit of our Labours Meditation is the Spiritual Digestion of the Soul It Psal 4. 4. â—uk 2. 19. Jâ—r 8. 6. consists in a Communing with our own Hearts a pondering a calling our selves to an account and asking the Question What have I done It 's a ruminating digesting a making what we hear or read our own by a particular application 'T is true the work is difficult it is as it were the climbing up a great Hill but it 's exceeding profitable and comfortable For this Meditation is a Divine Contemplation whereby we have a view and Prospect of Eternity It 's the Wing of the Soul by help whereof it soars aloft as high as Heaven Wherefore that we may profit by the Word read and by the Word preach'd we must exercise our selves seriously and frequently in this Divine art of Meditation This was the frequent practice of David Ps 63. 6. Ps 119. to Meditate on God in the night watch He both Meditated on the Word of God â—â—n the Works of God He awakened with God in the Morning and lay down with him in the Evening by heavenly meditation The Character he gives of a blessed Man is that his delight is in the Law of the Psal 1. 2. Lord and in his Law doth he meditate day and night This was Isaac's practice to meditate in the Field at the eventide Gen. 24. 63. He went out and sequestred himself from other Company that he might enjoy Communion with God This then is the choice and excellent means for Christians to thrive in Faith Love and all the Graces of the Spirit and to be good Proficients in the School of Christ when they addict themselves unto frequent and serious Meditation A Second External Means both of getting 2. Prayer is a means of getting encreasing Faith and encreasing Faith is Prayer Faith is worth the asking for Let 's then â—e earnest and sollicitous to the Throne oâ— Grace to obtain it Let 's pray with the Disciples Lord increase our Faith For he that hath true Faith is desirous of accessions thereunto He finds many things wanting in his Faith and therefore he prays for daily Supplies and Augmentations Let 's pray as the Man in the Gospel did Lord I believe help my unbelief There 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess 3. 10. may be the Root of the Matter even true Faith in a Christian yet he is sensible of his Unbelief He apprehends the remainders of Infidelity vexing him as a broken Bone he meets sometimes with Fears Doubtings and Perplexities distracting Thoughts but these things are his Burthen and a Perplexity upon his Spiritâ—â— Herein consists our Duty to be much iâ— Prayer that God would give us the Spiriâ—â— of Faith The Spirit is promised to thosâ— that ask for it And it 's the Spirit thaâ— works Faith in us and Prayer is an Instrumental means to get the Spirit God promiseth his Spirit Luke 11. 13. Mattâ— 7. 11. He promiseth to give good things tâ—â— them that ask him which evidently shewâ— that God by giving his Spirit gives aâ— good things Let 's then be quickned tâ— our Duty to pray in Faith and to pray for more Faith and then we shall be surâ— to speed Matth. 21. 22. And all thingâ— whatsoever ye shall ask in Prayer believinâ— ye shall receive Go then to God and complain of thy unbelieving Heart mourâ— for it be earnest and importunate foâ— Faith As Rachel cryed out Give me Chiâ—dren or else I die so cry out Lord givâ— me Faith or else I am undone Loâ—â— strengthen my weak Faith quicken mâ— dull Faith thus making our applicatioâ— to God in the Name of Christ we shaâ— receive a gracious Answer 3. The Sacrament of the Lord's Supper â— The Sacrament â—â— the Lord's Supper is a great means to confirm our Faith is a great means to confirm our Faith It 's to be necessarily presupposed that before we come to the Lord's Table we must have Faith otherwise we cannot discern the Lord's Body There is a great difference between the Word and the Lord's Supper For the Word both begets and encreaseth Faith but the Lord's Supper ordinarily encreaseth Faith where it was begun before The Sacrament is a Seal and God doth not set his Seal to a Blank An ignorant Person is as a Blank and he hath no right to approach unto the Lord's Supper An ignorant Person is more fit to go a gâ—azing with Nebuchadnezzar amongst the Beasts of the Field than to participate of the Sacramental Elements of Bread and Wine exhibiting Christ Sacramentally to the Faith of true Believers And profane Persons are uncircumcised in Heart No uncircumcised Person ought to participate of the Passover neither may the uncircumcised in Heart any debauch'd scandalous Liver presume to approach unto the Lord's Table There was but one Man who came without a wedding Garment and Christ found him out and doom'd him to Judgment Such then as walk in their Pollutions and with profane Hands and Hearts receive the Holy Eucharist expose themselves to dreadful Judgments both temporal and eternal 1 Cor. 11. 28. For he that eateth and drinketh unworthily eateth and drinketh Damnation unto himself not discerning the Lord's Body It 's of absolute necessity that we should labour for Faith pray for Faith read the Word hear it preached and meditate on it that we may get Faith And upon survey of our Hearts and diligent Inquisition when we find our Faith weak and flagging we should adde more unto our Prayers and apply our selves to the sealing Ordinance of the Lord's Supper Sometimes we may not meet with God in the Word read our dulness may not apprehend the manifestation of God's gracious Countenance unto our Souls Therefore we must apply our selves to the Word preached It may be through our inadvertency and distractions we may not meet with God in the Word preached Let 's then fall upon our Knees in earnest Prayer It may be God may hide his Face from us Some Jonah we must cast over Ship-board and then there will be a Calm Some Achan must be ston'd and then the Valley of Achor will be a Door of Hos 2. 14. Hope And to hearing reading and praying let 's with preparation receive the Holy Sacrament Before we go thither let 's do as the Jews did in case of Leaven They first made diligent inquisition and took a Candle and searched every Corner throughout Having found Leaven they cast it out And iâ— they found none they took a voluntary curse upon themselves if willingly they left any Leaven in their Houses Let us go and do likewise Let us light up a double Candle viz. the Candle of the Word and the Candle of our own Consciences then upon discovery
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
washed us from our Sins in his own Blood and hath made us Kings and Priests unto God and to his Father This Election was before the Foundation of the World was laid 2 Thess 2. 13. God hath * Primum dixit sanctificationem spiritus ut â—steâ—deret quod nequaquam ad fidem venissemus nisi ipsa gratia Spiritus Sancti dâ—â—isset Oâ—cum Quomodo eos separavit Deus sanctificando eos per Spiritum quomodo pervenitur ad illum Spiritum per fidem habitam Evangeliâ— Grot. from the beginning chosen you to Salvation through sanctification of the Spirit and belief of the Truth Wherefore the Apostle calls the Saints Elect and that according to the fore-knowledg of God the Father through Sanctification of the Spirit unto Obedience Those that are elected unto Glory are elected unto Holiness No Holiness no Happiness A second Motive is drawn from Creation Motive 2. We are created unto Holiness we are created unto Holiness All the Members of our Bodies and all the Faculties of our Soul should be employed for holy uses to serve God External and Internal Purity are required 2 Cor. 7. 1. Let us cleanse our selves from filthiness of the Flesh and of the Spirit The Heart must Jam. 4. â— be purified and the hands cleansed the Tongue must minister Grace to the Hearer Holiness must sit upon the Lips Heart and Life To this purpose were we created Eph. 2. 10. We are his workmanship created in Christ Jesus unto good Works which God hath before ordained that we should walk therein Good works are as a Father saith The way to the Kingdom Via ad Regnum non causa râ—gâ—â—â—di Bern. not the cause of reigning there We may not we dare not trust to our own Merits and expect to be justified by our own Works yet we must perform them in Obedience to God's Command in Testimony of our Duty and Thankfulness They are necessary necessitate praecepti non necessitate causae Wherefore let us seriously reflect upon our Creation and consider that we are ingaged thereby to Holiness of Life The frequent remembrance of our Creation should excite us unto the practice of Holiness 3. Let 's consider our Redemption and Motive 3. We are redeemed unto Holiness this was purchased at the dearest rate even the purchase of Blood and that not of an ordinary Blood but of Royal Blood and more than that it was the Blood of God Acts 20. 28. So we must understand it by a communication of Idioms To this purpose hath Christ redeemed us out of the Hands of our Enemies that we might Luke 1. 74 75. serve him without fear in Holiness and Righteousness before him all the days of our Life Christ did not redeem â—â— that we might live to our selves or as we list but as the Apostle expresseth it Christ gave himself for his Church that he might Eph. 5. 26 27. sanctify it and cleanse it with the washing of Water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Whosoever then hath an Interest in the Blood of Christ is sanctified by the Spirit of Christ He is redeemed from his vain Conversation 1 Pet. 1. 18. 2 Cor. 5. 17. Eph. 4. 23. He is a new Creature He is renewed in the Spirit of his Mind The Image of Christ is imprinted in him and that consists in Righteousness and Holiness Eph. 4. 24. SECT III. Of Glorification SAnctification is here begun in this Sect. 3. Glorification is thâ— Purchase of Christ Life and it must receive daily Augmentations till it be consummated in Glory Now Glorification is Christ's Purchase The Kingdom of Heaven the Crown of Glory the price of our high Câ—lling Abrahams Bosom the purchased Possession the lot of the Saints in Life an Inheritance immortal undefiled which fadeth not away reserved in Heaven for us all these are synonymous Expressions to set forth the State of Glory and all these are the Purchase of Christ Glorification is one of the Links even the highest of them in that Golden Chain Rom. 8. 30. Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified Christ himself is in Glory and he the Head would have Glory put upon all his Members Christ is in all the Saints the Hope of Glory The Salvation which is Col. 1. 27. 2 Tim. 2. 10. Cum ibi erimus ubi ipse est tum quidem eum perfecte coram videbimus câ—m autem videbimus â—um sicut â—st tum plene perfecteque â—psi glorificabimur â—am si fides nos glorificat ex parte hoc est dum â—um quasi eminus intuâ—mur profecto aspectus nos plâ—â—â— perfecteque glorificabit Rolloc in Christ Jesus is with eternal Glory and this is Christ's grand Petition unto his Father John 17. 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my Glory which thou hast given me for thou lovedst me before the Foundation of the World Christ is gone before to prepare a place for his Children He sits at the right hand of the Father in Glory and hath purchased Glory for all his Members Hence the Apostle assuredly concludes in his own Name and in the Name of all true Believers Col. 3. 4. When Christ who is our Life shall appear then shall ye also appear with him in Glory And there shall not only be Glory put upon the Bodies but also upon the Souls of the Saints Phil. 3. 21. Who shall change our Here then is a notable comfort for all God's Children that not only our Souls after this Life shall go unto God that gave them but our Bodies likewise in the last day shall be raised up again and made like unto Christ his glorious Body that our Souls and Bodies being united together We may live for ever with him in his Kingdom of Glory Dr. Ayry on Phil. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Excellentissimè gravem gloriam Hic Hebraeo more per verbum geminans Apostâ—luâ— summam quandam excellentiam indicavit Grot. vile Bodies that it may be fashioned like unto his glorious Body according to the working whereby he is able even to subdue all things unto himself Whatsoever Sufferings we meet withal they are not to be compared to future Glory There 's a Superlative above a Superlative mentioned beyond the capacity of our Language to express to the full 2 Cor. 4. 17. For our light Affliction which is but for a moment worketh for us a far more exceeding and eternal weight of Glory Thus I have endeavoured to represent A brief recapitulation of the Premises the Excellency and Dignity of Christ and have endeavoured to make good this Assertion That Christ is of inestimable Dignity