called another Comforter now he who is distinguished from the Father and the Sonne in the manner as to be called another comforter is either distinguished in regard of his essence or in regard of his personal subsistence not in regard of his essence for then he would be another God and therefore he is another in regard of his personal subsistence 4. You have a clear proof for this doctrine in the words of the Text There are three that bear record in heaven the Father the Word and the holy Ghost and these three are one and to that purpose consider 1. You have mention here of three witnesses now three witnesses are three persons 2. The Word and holy Ghost are conjoyned in their Testimony with the Father which is not competible to any creature and lest we should doubt of this it is expresly said even by Saint John himself to be the witnesse of God Verse 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son and concerning Christ it is said that he is the true God ver 20. This is the true God and eternal life let the Socinian shew me where any creature is called the true God Concerning the Spirit also in this Chapter it is said ver 6. that he is truth it self It is the Spirit that beareth Witnesse because the Spirit is Truth 3. If there be three witnesses whereof every one of them is God the one not the other and yet not many Gods but one true God the point is clear there are three distinct persons subsisting in one divine essence or which is all one there are three persons and one God 3. I am to speak something to the distinction of these three persons though they cannot be divided yet they may be they are distinguished many things in nature may be distinguished which cannot be divided for instance the cold and the moisture which is in the water may be distinguished but they cannot be divided Now that those three persons are distinguished appears 1. By what hath been already said the Father is not the Son nor the Son the Father nor the holy Ghost the Father or the Son 2. By the words of the Text here are three heavenly witnesses produced to prove that the Lord Jesus Christ is the Son of God namely the Father the Word and the holy Ghost now one and the same person although he hath a thousand names cannot passe for three witnesses upon any faire or reasonable account whatever you may be sure that God reckons right and he sayes John 8.13 Father Sonne and holy Ghost to be three witnesses there are three that bear record in heaven so in Saint Johns Gospel the Pharisees charge our Saviour that he bare record of himself say they thou bearest record of thy self thy record is not true now mark what Christ replies ver 17 18. It is written in your Law Ver. 17 18. that the Testimony of two men is true I am one that bear witnesse of my self and the Father that sent me beareth witness of me where you have our Saviour citing the Law concerning the validity of a Testimony given by two witnesses and then he reckons his Father for one witnesse and himself for another 4. I shall speak a few words to the order of these divine persons in order of subsistence the Father is before the Son and the Son before the holy Ghost The Father the first person in the Trinity hath foundation of personal subsistence in himself the Sonne the second person the foundation of personal subsistence from the Father the holy Ghost the third person hath foundation of personal subsistence from the Father and the Sonne Now although one person be before the other in regard of order yet they are all equal in regard of time Majesty glory essence this I conceive to be the reason why in the Scripture sometimes you have the Sonne placed before the Father as 2 Cor. 13.14 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Gal. 1.1 So Gal. 1.1 Paul an Apostle not of men neither by men but by Jesus Christ and God the Father who raised him from the dead Sometimes the holy Ghost is placed before the Father as Eph. 2.18 Through him we have an accesse by one Spirit unto the Father Eph. 2.18 Rev. 1.4 5. Sometimes before Jesus Christ Rev. 1.4 5. John to the seven Churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven Spirits which are before the Throne by the seven Spirits there is meant the holy Ghost and from Jesus Christ who is the faithful witnesse c. The consideration of this caused that rule amongst our Divines ab ordine verborum nulla est argumentatio there is no argument to be urged from the order of words Now this shews that although one person be before another in regard of relation and order of subsistence yet all are equal one with another in regard of essence And therefore beware lest you derogate the least jota or tittle of glory or Majesty from any of the three persons As in nature a small matter as to the body may be a great matter as to the beauty of the body cut but the haire from the eye brow how disfigured will all the face look If you take away never so little of that honour and glory which is due to any of the divine Persons you do what in you lies to blot to stain to disfigure the faire and beautiful face of the blessed Trinity 5. I am to enquire whether the mystery of the Trinity may be found out by the light of nature Resol There are two things in the general that I would say in answer to this question 1. That the light of nature without divine Revelation cannot discover it 2. That the light of nature after divine Revelation cannot oppose it 1. That the light of nature without divine Revelation cannot discover it and for that purpose take into your thoughts these following considerations 1. If that which concerns the worship of God cannot be found out by the light of nature much lesse that which concerns Gods nature essence or subsistence but the Antecedent is certainly true For 1. As for the part of the worship and service of God which is instituted and ceremonial it is impossible that it should be found out by the light of nature for instance what man could divine that the Tree of life should be a Sacrament to Adam in Paradise How comes the Church to understand what creatures were clean what were unclean that the Priesthood was setled in the Tribe of Levi and not in the Tribe of Simeon or the Trible of Judah certainly these lessons were not learned by the candle-light of nature 2.
in Christs Regiment whose names are not registred in Aeternitatis Albo Wooden legs of Christs body such as have no true spiritual vital functions and operations Such as have a fâ—rme of godlinesse but deny the power thereof 2 Tim. 3.5 Sardys-like they have indeed a name that they live but are dead Rev. 3.2 With th se our Proposition meddles not 2. But true believers i. e. such as are united uâ—to Christ by Internal Implantation Living fruit-bearing branches John 15.5 Such as have not only Christs picture drawn on their fore-heads but Christs Spirit quickning their hearts Ephes 3.17 Nathanaels Israelites indeed John 1.47 Jews inwardly Rom. 2.29 Such as are really and effectually by the Spirit and Word of God call'd out of a state of sin enmity misery into an estate of grace union reconciliation so that now Christ is in them and they in Christ John 17.21 23. They reposing themselves in Christs bosome by love and Christ dwelling in their hearts by faith These are the Believers our Observation intends Query 2 2. What kinde of union it is that is betwixt the Lord Jesus and true Believers Sol. 1. Negatively what kinde of union it is not 1. Not a grosse carnal corporeal union not a union of bodies Christ is in heaven Acts 1.11 3.21 we on earth 2. Not an hypostatical personaâ— union such as is that ineffable union of the Divine and Humane natures in the person of our Immanuel the Lord Jesus 'T is indeed a union of persons but not a personal union Believers make not one person with Christ but b 1 Cor. 12.13 one body and that not one body natural but mystical True indeed the Church is call'd Christ 1 Cor. 12.12 but that is meant of the whole Church made up of head and members which is Christ mystical Now 't is not rational to apply that to any one single Believer which is proper only to the whole body Besides should there be a personal union betwixt the Lord Jesus and true Believers then would there be as many Christs as Believers But to us as there is but one Father so but one Lord Jesus 1 Cor. 8.6 Add that then very action of Believers would be of infinite value as is the obedience of Christs Humane nature by reason of its hypostatical union 3. Not an essential substantial union not such an union as makes Believers in any wise partakers of the substance of Christs Godhead Those expressions of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old and English't by some of us of late viz. Being Godded with God and Christed with Christ are harsh and dangerous if not blasphemous To aver that Believers are partakers of the substance of Christs Godhead is to ascribe that to Believers which we dare not affirme of Chrissis Manhood it self concerning which we say that it was inseparably joyned together with the Godhead in one person but yet c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalcedon without the least conversion composition or confusion True indeed Believers are said to be partakers of the Divine d 2 Pet. 1.4 nature but how not of Gods substance which â—s wholly incommun cable but Believers by the exceeding great and precious promises as by so many Conduit-pipes have excellent graces conveyed unto them whereby they are made like to God in knowledge righteousnesse and true holinesse wherein the Image of God which was stamp't on man at his Creation consists Ephes 4.24 Col. 3.10 4. Not such an union as mounts up Believers to an equality with Christ in any respect He is the blessed and only Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 In all things he hath and must have the preheminence Col. 1.18 The best of Saints have but their Ephah their Homer their stint and e Ephes 4.16 measure of excellencies and Divine Endowments But now Jesus Christ in his Humane nature united to the Divine was sanctified and anointed with the Holy Spirit f John 3.34 Psal 45.7 Hebr. 1.9 above measure we have but our mites drams scruples in him are hid all the treasures of wisdome and knowledge Col. 2.3 Our Lord Jesus is his Fathers Gazophylacium the great Magazine and Store-house of infinite excellencies It pleased the Father that in him should all fulnesse dwell Col. 1.19 Yea in him dwells all the fulnesse of the Godhead bodily Col. 2.9 Three gradations the Godhead the fulnesse of the Godhead all the fulnesse of the Godhead dwells in Christ bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not only truly and really in opposition to the Ark and Temple in which the Godhead was typically but personally to distinguish the indwelling of the Manhood of Christ from all accidental extrinsecal and integral unions Thus Negatively 2. Positively What kinde of union it is that is betwixt the Lord Jesus and truâ— B lievers g Nostra ipsius conjunctio non miscet personas nec unit substantias sed affectus consociat confaederat voluntates Cypr. Cyprian tells us in the general 't is not such an union as speaks a conjunction of persons or a connection of natures but a consent of wills and confederation of affections but this is too lax and general more particularly therefore it is 1. A spiritual union He that is joyned to the Lord is one Spirit i. e. one with Christ not in a grosse and carnal but spiritual manner As man and wife united make one flesh Gen. 2.24 so Christ and Believers united by the Spirit and Faith make up one spiritual Christ Believers are made partakers of one and the same Spirit with Christ Christs Spirit is really communicated to them and abides in them 2. A mystical deep profound union This is a great mys ery saith the Apostle but I speak of Christ and the Church Ephes 5.32 We read of three great mystical dazling unions of three distinct persons united in one God 1 John 5.7 of two distinct natures meeting in one person in our Immanuel Luke 1.35 Col. 2.9 of two distinct natures and persons united by one Spirit that 's the union betwixt Christ and true Believers This is a great mystery a deep union Hence it is that it is compared to the mystery of the very Trinity as being like to the union of persons in the Divine nature Christ in the Father Believers in Christ and Christ in Believers Joh. 14.20 So Christ prayes Joh. 17.21 that they all may be one as thou Father art in me and I in thee that they also may be one in us Hence may be gathered a likeness though not an equality of union In the union betwixt Christ and Believers is shadow'd out the union betwixt Christ and his Father This is one of the great Arcana Evangelii 't is a mystical union 3. And yet it is a true real union not a fancy only not an imaginary union not like the union of the mouth and meat in a dream Isa 29.8 No but
of a reason God sends his Gospel proclaiming Acts 3.19 Repent ye and be converted that your sinnes may be blotted out His Ministers proclaiming We then are Embassadors of Christ 2 Cor. 5. as though God did beseech you by us we pray you in Christs stead be ye reconciled unto God Why dost thou hate thy soul and say I will not why wilt thou not Is it because it doth not concern thee or because eternal life and death are trifles small little things not worth thy considering or doth any body hinder thee No no our Saviour gives the true account Ye will not come unto me that ye might have life Let me entreat this small request of thee for Gods sake for thine own take the next opportunity and spend half an houre alone let thy spirit accomplish a diligent search pursue this inquiry to some issue am I justified or no if not what will become of me if it should happen sometimes such things fall out that I should dye now presently I cannot promise my self that I shall see to morrow morning Thus go on and bring it to something before thou leavest give not over till thou art not only clearly convinced of but heartily affected with thy guilt not only to see but feel thy self to be the man who art undone without an interest in this justification Be in good earnest thou canst not mock thy God and is there any wisdome in mocking and cheating thy own soul What thou dost do it heartily as unto the Lord as for thy life as one that would not rue thy self-deceiving folly when it cannot be recalled and if thou art hearty and serious in these reflexions 1. Thou wilt deeply humble thy self before the Majesty of the Judge of all the earth with that self-abhorrence and confusion that becomes one who feels himself even himself being Judge most righteously condemned 2. Thou wilt sollicite and assail the Throne of Grace with all redoubled favours and holy passionate importunities of prayer and supplication giving God no rest till he hath given thee his Spirit according to his own promise Luke 11.13 Ezek. 36.26 27. To help thee to performe the conditions of the Gospel-Covenant plead his own promise with him Wrestle with him for a broken and clean heart for faith for repentance unto life for these are not of thy self they are the gift of God let him not go till he hath blessed thee with these blessings in Christ Jesus This will confound every sinner at the day of Judgment that when he might have had grace yea the Spirit of grace for asking he either asked not or if he did it was so coldly as if he were contented enough to go without Now if thou art in good earnest God is I assure thee in full as good earnest as thou he is ready to meet thee Try but once whether it be in vain to seek him all that ever tryed found it good to draw near to God and found him easie to be entreated he useth not to send the hungry empty away He that commands us to work out our salvation with fear and trembling he it is that worketh in us both to will and to do of his own good pleasure Phil. 2.12 13. Secondly To them that are the children of God by faith in Christ Jesus Let me beseech them 1. To walk worthy of God who hath called them to his Kingdome and Glory to adorn their holy profession take the Exhortation in Pauls words Col. 2.6 As ye have received Christ Jesus the Lord so walk ye in him Receive not this grace of God in vain the interest of your comfort obligeth you hereunto hereby you will know that you know him that you are in Christ Jesus Rom. 8.1 that there is no cond mnation to you if you walk not after the flesh but after the Spirit and herein will your Father be glorified John 15.6 if ye bring forth much fruit 2. To live up to the comfort of their state 1 John 3.1 Ye are already the sons of God it doth not yet appear what you shall be Who shall lay any thing to your charge it is God that justifieth who is he that condemneth it is Christ that dyed c. Rom. 8.33 Go eat thy bread with joy and put on thy white rayment God now hath accepted thy works Eccles 9.7 8. I conclude this particular and the whole discourse with the happy effects and fruits of Justification which every Believer hath as good a right and title to as the Gospel it self the Word of the God of truth can give him as I finde those sweet effects and consequences set down in my Text and the words next following it 1. Being justified by faith we have peace with God through our Lord Jesus Christ 2. By whom also we have accesse by faith into this grace wherein we stand and rejoyce in the hope of the glory of God 3. And not only so but we glory in tribulation knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Wherefore the righteous shall be glad in the Lord and all the upright in heart shall glory Psal 64.10 THE BELIEVERS DIGNITY and DVTY LAID OPEN In the High-Birth wherewith he is PRIVILEDGED And the honourable Employment to which He is called John 1.12 13. But as many as received him to them he gave power to become the Sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God IN this Chapter Christ the principal Subject of the Gospel is admirably and Seraphically described 1. By his Divintiy as co-eternal and co-essential with the Father verse 1. 2. 2. By his discovery or manifestation 1. In the work of Creation ver 3. 10. 2. In the work of common providence ver 4.5 9. 3. In the work of gracious providence he being in the world and coming to his Church as our Immanuel God incarnate ver 11. 14. 3. By his entertainment which was 1. Passive his entertainment was poor the world knew him not ver 10. He was as a Prince disguised in a strange Country the Church sleighted and rejected him as Rebels do their natural Prince ver 11. And such entertainment Christ meets with at this day in his Truths Ordinances Graces Ministers and his poor members c. Object Was not Christ entertained by them what else means their harbouring him at Capèrnaum their flocking after him admiring of him seeking to make him a King c. Answ True they entertain'd him for a while civilly and formally upon self-interest but not spiritually by saving Faith Love and Obedience John 6.26 Matthew 11.21 23. Quest 1. Did Christ find no entertainment at all Answ This rejecting of Christ was not universal some did
of since the Gospel was restored and all other helps both in publick and private should be cut off which God forbid yet this one Book next to your Bible would be a stock of Divinity which might furnish you with the knowledge of the Essentials of Religion and be like Manna to you in the Wildernesse till you come to Canaan To that end therefore that which I would with greatest seriousnesse urge upon you is to get the substance and power of the truths contained in them into your hearts and so to inculcate them especially the general heads of them upon your children and servants that they may be trained up in the knowledge of these vital principles which are of such use for the begetting and increasing of the life and power of godlinesse It will be sad if what was chiefly intended for your use should finde least fruit amongst you and that which is a common good should be not a Monument only but the aggravation of your unfruitfulnesse But I hope better things of you my dearly Beloved and things which accompany salvation though I thus speak The good Lord who hath put this price into your hand give you an heart to prize it and to improve it that you may not receive this grace of God in vain In this hope I commend you to God and to the Word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified I am Yours in the service of the Gospel THOMAS CASE The Preface to the Reader NOt to increase the number of Books already grown into a burden and more apt to distract minds with their variety than to edifie them with their Contents but for a publick testimony to the truth of the Gospel and to inform the ignorant doth this Piece crowd into the World Had many of the Brethren adhered to their own private inclination and first aime in this work these Sermons had only been published by word of mouth to the Auditory that then attended on them To write to the World is apprehended by them as a thing very distinct from preaching to a company of a few broken-hearted Christians who were willing to take this help along with them in their way to heaven and to need more exactnesse of care and preparation But upon the strong importunity of the Auditors some of them persons of great worth and honour carrying with it the face of a Call from God as valid as that which first invited them to the work they were contented against their own private inclination to yield to this way of publication for the profit of others but with these CAUTIONS First That it be signified that it was not intended to make up a Map or Compleat Body of Divine Truths but only to handle some more necessary points till Providence shall give opportunity to consider the rest Secondly That it was not designed to discusse these points in a Polemical but positive way and sutable to a popular Auditory Thirdly That it be understood that the Brethren that preached were not acquainted with one anothers studies but did every one expresse his own sense in the point recommended to him Fourthly That this be not interpreted to be the work of the whole Body of the London-Ministers but of some of them which they represent with the more tenderness Partly that the other very Reverend Brethren who were not employed in this Turn and Course of the Morning Exercise may not be charged with their weaknesses Partly because they have not without some regret observed that the larger English Annotations in which but some few only of the late Assembly together with some others had an hand are generally ascribed to the whole Assembly and usually carry the name of the Assemblies Annotations as if done by the joynt advice of that grave and learned convention Fifthly That since the preaching of these Sermons there hath been no general review but every one took care of transcribing his own Discourse and sending me the Copy accordingly I sent it to the Presse Sixthly That if any of these points seem not to be discussed according to the full latitude and worthiness of the subject it be remembred that each Exercise was to be punctually confined within the straits of an houre in which time there was no room for larger excursions Under the severity of these terms my Brethren have consented that I should if I saw fit expose their labours to publick view which I do with all chearfulnesse Partly that the world may be conscious to our Unity soundnesse in the faith and sobriety af judgement And partly expecting from thence I will say it notwithstanding the restraints their modesty hath laid upon me no small increase and return of fruit The Lord by his good Spirit guide you into all truth Yours in our Lord Jesus THOMAS CASE The particular heads in Divinity discussed in these several Sermons are these SErm I. Introduct Methodical systems of the special points of Christian Religion useful and profitable for Ministers and people Page 1. Serm. II. That there is a God p. 29. Serm. III. The Trinity proved by Scripture p. 65. Serm. IV. The Divine Authority of the Scriptures p. 85. Serm. V. Man created in an holy but mutable state p. 105. Serm. VI. The Covenant of Works p. 120. Serm. VII The fall of man or peccatum originale originans p. 134. Serm. VIII Original sin inhering or peccatum originale originatum p. 149. Serm. IX The misery of mans estate by nature p. 173. Serm. X. Mans impotency to help himself out of misery p. 202. Serm. XI The Covenant of Redemption p. 216. Serm. XII The Covenant of Grace p. 233. Serm. XIII The Mediator of the Covenant described in his Person Natures and Offices p. 261. Serm. XIV Christs Humiliation p. 258. alias 278. Serm. XV. Christs state of Exaltation p. 305. Serm. XVI The Satisfaction of Christ p. 337. Serm. XVII Of Effectual Calling p. 353. Serm. XVIII The true Believers union with Christ p. 377. Serm. XIX The nature of Justification p. 403. Serm. XX. The Believers Dignity and Duty or High Birth and Honourable Employment p. 433. Serm. XXI Saving Faith p. 455. Serm. XXII Repentance not to be repented p. 485. Serm. XXIII Of Holinesse its nature and necessity p. 554. Serm. XXIV Of the Resurrection p. 577. Serm. XXV The Day of Judgement asserted p. 605. Serm. XXVI Of Hell p. 621. Serm. XXVII Of Heaven p. 647. Serm. XXVIII The Conclusion p. 677. The INTRODUCTION 2 TIM 1.13 Hold fast the forme of sound words which thou hast heard of me in faith and love which is in Christ Jesus IT was the Character which our Lord gave of Iohn the Baptist He was a burning and a shining light Such should every Minister of the Gospel be shining with light and burning with zeal Joh. 5.25 he should have an head full of truth that he may disseminate and scatter beams of
God grounded upon the perswasion of his glorious being and the goodnesse of his nature which is not terrible to them but when they consider his mercy is a holy mercy and that it is never dispenc't to the prejudice of his justice though they cannot hate God for his goodnesse directly yet they hate him with it for although he is the perfection of beauty and goodnesse it self yet they being evil there is no congruity or conveniency between God and them they love sin and hate punishment Now God as Author legis by the most strict Laws forbids sin and as ultor peccati inflicts severe punishments from hence it proceeds the most lovely and sweet Attributes of God cannot endear him to them no more than the natural or moral excellencies of a Judge the comelinesse of his person or his wisdome and knowledge can draw forth the love of a Malefactor when he is condemned by him Moreover since the general nature of sin is an eternal contrariety to the nature and will of God the love of it must needs argue the hatred of God for as the Lord Jesus requires an universal chearful and constant obedience as the most clear evidence of love to him if you love me keep my Commandments So the Argument will be as strong to conclude backward If you keep not Gods Commandments you hate him to live in the practice of known sinnes is a vertual and interpretative hatred of God 2. The benefits which God bestows upon us deserve our love How great an endearment did he passe upon us in our Creation we might have been admitted into the lowest form of Creatures and have only enjoyed the life of flies or worms but he made us little lower than the Angels and Crowned us with glory and honour and gave us dominion over all the works of his hands Psal 8.5 Whereas the rest of the Creatures were the acts of his power the Creation of man was an act of power and wisdome in all the rest there was nothing but he spake the word and they were made Psal 148.5 But in the making of man there was a consultation about it Gen. 1. Let us make man he framed our bodies so that all the parts conspire for the ornament and service of the whole Psal 139.15 Thine eye did see my substance being yet imperfect and in thy book were all my members written and therefore Lactantius said truly hominem non patrem esse sed generandi Ministrum man is only the instrument which the Lord doth use for the effecting of his purpose to raise the beautiful Fabrick of mans body Now if we are obliged to expresse the dearest love to our Parents with how much greater reason should we love God who is the fountain of all our beings He hath breathed into man a spiritual immortal rational soul which is more worth than the whole World this is in some sort a spark and ray of Divine brightnesse 't is capable of Gods Image 't is a fit Companion for Angels to joyne with them in the praises of God and enjoy a blessed eternity with them 'T is capable of communion with God himself who is the fountain of life and happinesse The soul is endowed with those faculties which being terminated upon God it enjoys an infinite and everlasting blessednesse The understanding by knowledge rests in God as the first and highest in genere veri the will by love embraces him as the last and greatest in genere boni and so receives perfection and satisfaction which is the incommunicable priviledge of the rational soul Beasts can only converse with drossy and material objects they are confined to earthly things but the soul of man may enjoy the possession and fruition of God who is the Supreme and Soveraign good Now this should inflame our love to God he formed our bodies he inspired our souls Moreover if we consider our lives we shall finde a chain of mercy which reaches from one end to the other of them How many Miracles of Providence do we enjoy in our preservation how many unseen dangers do we escape how great are our daily supplies The provisions we receive do serve not only for necessity but for delight every day we have the provisions of meat and drink not only to cure hunger and all our thirst but to refresh the heart and to make us chearful in our work every houre is filled up with the bounties of God Now what shall we render to the Lord for all his benefits he desires our love this is the most proper return we can make for love is of an opening and expansive quality calling forth the heart our love within should break forth to close with Gods love without the love of obedience in us with the love of favour and bounty in him 'T is a principle of nature deeply implanted in the hearts of men to return love for love nay the very Beasts are not deficient in this Esay 1.3 The Oxe knows his Owner and the Asse his Masters Crib Those Creatures which are of all the most stupid and heavy respect their Feeders and expresse dumb signs of love unto them How much more should we love God who spreads our Table fills our Cup and causes his Sun to shine and his Rain to fall on us 'T is an Argument of Secret Atheisme in the heart that in the confluence of mercies we enjoy we do not look up to the Author of them as if common mercies were the effects of Chance and not of Providence if a man constantly relieves our wants we judge it the most barbarous disingenuity not to repay love to him but God loads us with his benefits every day his wisdome is always busied to serve his mercy and his mercy to serve our necessities but we are insensible and unaffected and yet the meanest mercy as it comes from God hath an excellency stamp't upon it We should upbraid our souls for our coldnesse to God everywhere we encounter sensible demonstrations of his love to us in every moment of our lives we have some pledges of his goodnesse Let us light our Torch at this Mountain of fire let the renewed act of his bounty constrain us to love him we should love him for his excellency though we had no benefit by him nay though he hated us we are bound to love him as he is truly amiable in himself how much more when he draws us with the cords of a man with bands of love whosoever requites the love of God with hatred as every impenitent sinner doth puts off the nature of man and degenerates into a Divel 2. Fear this is that eternal respect which is due to our Creator an humble reverence we owe to him as he is infinitely above us the holy Angels cover their faces when they have the clearest views of his glory Esay 6.1 2 3. The Lord is represented as sitting on a Throne and the Seraphims stood about each having six wings with twain he covered his
yield to a sottish despaire there is some hope when conviction ends in groaning rather than murmuring And you do not fret against the Lords Soveraignty but complaine to him of the naughtinesse of your hearts begging his grace for Christs sake therefore go and lie at his feet and say Lord I have a blinde minde a froward heart none more I shall never of my self flie the evil forbidden performe the good commanded renounce these bewitching lusts take up such a course of service to thy blessed Majesty O take away this stony untractable heart c. You are in Prison but you are Prisoners of hope if you do so 2. To presse the Converted to thankfulnesse we were once in such a pitiful case till God plucked us as brands out of the burning we were utterly miserable and destitute of all good O blessed be God that opened the Prison door and proclaimed deliverance by Christ to poor Captives and not onely proclaimed it but wrought it for us none but an Almighty arme could loosen the Bolts and shut back the many Locks that were upon us Peter when the Angel made his Chains fall off considered the matter Acts 12.12 and went to give thanks among the Saints Oh when there were so many Doors and Bolts upon you such difficulties and disadvantages in the way of your conversion Consider it and bless God for your escape Blessed be the Lord that gave me counsel in my reines Psal 16.7 3. Let us compassionate others that are in this estate poor souls in what a sad condition are they We have not usually such a deep sense of their misery as we should have Israel was to pity strangers because they were once strangers in the Land of Egypt we our selves have been in the house of bondage O pity poor captive souls Especially doth this concern the Ministery they that do induere personam Christi that stand in the stead of Christ should induere viscera Christi put on the bowels of Christ Phil. 1.8 God is my Record how greatly I long after you in the bowels of Christ Jesus when we were ungodly and without strength Christ dyed for sinners and wilt not thou labour for them and employ thy Talent to Edification Oh if we had more weighty thoughts about the worth and danger of souls we would not do the Lords work so sleepily as usually we do but as co-workers with God we would beseech you with all earnestnesse not to receive the grace of God in vain 2 Cor. 6.1 Every advantage should be taken hold off as a sinking perishing man if it be but a bough in the waters catcheth at it so should we presse you to improve all closer applications and Ministerial helps and that with compassion and tendernesse as having our selves been acquainted with the heart of a poor impotent captive sinner THE COVENANT OF Redemption OPENED Isa 53.10 When thou shalt make his soule an offering for sinne he shall see his seed c. O Fall the Prophets this Prophet Isaiah was the most Evangelical Prophet * Non tam Propheta dicendus est quam Evangelista Ep. ad Paulam Eustochium tom 3. p. 9. Quanto Propheta hic aliis antecellit Prophetis tanti haec ejus c. 53. edita Prophetia caeteris ejus praestare videtur oraculis Moâ—us in Praef. ad com in c. 53. Isaiae Hierome calls him Isaiah the Evangelist Of all the Prophesies of this Prophet that which you have in this Chapter is the most Evangelical Prophesie I do not remember any one piece of Scripture in the Old Testament so often cited in the New Testament as this 53. chapter of Isaiah it being cited there no lesse than eight or nine times The Eunuch you read of in the Gospel was converted by a part of it after God by the Ministry of Philip Acts 8.30 c. had opened his eyes to see Christ held out in it In the whole Chapter you have a most lively and full description and representation of the humiliation death and passion of Jesus Christ which indeed is so exact and so consonant to what hath fallen out since that Isaiah seems here rather to pen an History than a Prophecy That Christ all along is here treated upon Ingenuè prosâ—â—cor illud insum câ—put ad fidem Christianam me adduxisse nam plus millies illud caput perlegi c. Joh. Is Levit. vid. Horneb contra Jud. l. 6. c. 1. p. 408. and not the sufferings of the Jewish state I shall not now insist upon Philip when he had this Scripture before him he preached Jesus Acts 8.35 Christ brings it down to himself Mark 9.12 And the matter of it is so convictive from that cleare light that goes along with it that several of the Jews in the reading of this Chapter have been brought over to the Christian Religion as not able to stand out against the light and evidence of it The time allotted for this exercise being but short I must fall upon my work presently I come to that Branch which I am to insist upon When thou shalt make his soul an offering for sin he shall see his seed c. In the verse before you have Christs innocency he had done no violence neither was any deceit in his mouth why then did he undergo so much It pleased the Lord to bruise him and to put him to grief How could the Father salvâ justitiâ deale thus with an innocent person and with his own Son too I answer Christ had now put himself in the sinners stead and was become his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his surety and so obnoxious to whatever the sinner had deserved in his own person and upon this the Father might without any injustice and actually did for the manifestation of the unsearchable riches of his wisdome and love bruise him and put him to grief The Lord Jesus had no sin in him by inhaesion he was holy harmless undefiled Heb. 7.26 c. but he had a great deale of sin upon him by imputation He was made sin that knew no sin that we might be made the righteousnesse of God in him 2 Cor. 5.21 It pleased Christ to put himself thus under our guilt and therefore it pleased the Father thus to bruise him If you ask further what had Christ to encourage him either to or in these sufferings Though there was infinite love in Christ to put him upon all this and to carry him thorough all this yet there must be something more you have therefore here very precious * Mr. B. looks upon these rather as Prophesies than as promises Append p. 39. Verse 10. Ver. 11. Ver. 12. promises made to Christ upon this his undertaking as that he should see his seed he should prolong his dayes the pleasure of the Lord should prosper in his hand he should see the travel of his soul and God would divide him a portion with the great and he should divide the spoile
of Redemption it was from all eternity it was not made when Christ was just coming into the world but from everlasting Two Scriptures seem to hold out this 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Here is the purpose of God here is grace given in Jesus Christ how in the Covenant betwixt the Father and him when was this given before the world began h. e. from all eternity So Tit. 1.2 In hope of eternal life which God that cannot lâ—e promised before the world began How was this life promised before the world begun but in this everlasting Covenant wherein the Father promised unto Christ eternal life for all his seed I have been speaking to you of a very great mystery of which the Scripture speaks but little signanter we have not the termes but we have the sense and substance of this Covenant of Redemption there laid down If in any assertion I have seemed too bold I am very ready to take shame for iâ— I am sorry my work did lie in such an untrodden path wherein I have but very few to give me any direction I will shut up all with a little Application And first Application I would from hence stir you up to an high admiration of the great and infinite love of God of God the Father of God the Son what manner of love hath the God of Grace revealed in this Covenant Love that for the freenesse of it and greatnesse of it we should admire in this life as we shall admire it in the life to come Both persons have discovered unconceivable love in this transaction Oh let both of them be admired with the highest admiration 1. Admire the love of the Father we are more apprehensive of the love of the Son than we are of the love of the Father I would not speak any thing to diminish the love of the Son God forbid Oh 't was wonderful superlative love only I would heighten your apprehensions of the Fathers love in the great work of our Redemption Redemption was not only brought about by Christ but the Father had a great hand in it therefore 't is said The pleasure of the Lord shall prosper in his hand And I have found a ransome God so loved the world Isa 53.10 Job 33.24 John 3.16 that he gave his only begotten Son c. I might instance in several particulars to set out the Fathers love in our Redemption but take only that which I have been upon That the thoughts of God should be upon poor lost man so as to finde out a way for his recovery that he should call his Son and say Come let us consult together I speak after the manner of men Is there no way to be found that man may yet live he is now obnoxious to me and I might throw him into hell but may not I be satisfied and he saved too I am not willing he should utterly perish I say that God should thus set his thoughts on work for wretched man and treat with his Son and strike up a Covenant with his Son and therein lay such a foundation for mans recovery let Angels and men and all creatures adore this love and oh that you would return love for love return your drop for Gods Ocean We must honour the Son as we honour the Father John 5.23 and we must love the Father as we love the Son 2. And then admire the love of the Son too he is willing to engage in this Covenant he knew the termes of it what the Redemption of man would cost him even his life and precious blood yet for all this he willingly and freely binds himself to redeem poor sinners whatever it cost him O the heights depths breadths of this love Ephes 3.18 Blessed Jesus that ever thou shouldst consent to lay down thy life for me to wash away my sins in thine own blood 1 John 3.16 Rev. 1.5 to give thy soul as an offering for sin upon this encouragement and motive that thou mightest sâ—e such a poor worme as I brought in to God that thou shouldst set thy self as a Skreen betwixt Gods wrath and my poor soul and do and suffer ten thousand times more than what tongue can expresse or heart conceive What shall I what can I say to all this but fall down and wonder at that Love which can never be Fathomed So much for the first thing Vse 2 Secondly This Covenant of Redemption may be improved for the encouraging and strengthning of faith Faith sometimes is ready to question the blessings of the Covenant of Grace and the Continuance or Perpetuity of the Covenant of Grace that 's the great Foundation of Faith and when it staggers about that 't is very sad with the soul Now I 'le lay down two things for the help of Faith 1. The blessings of the Covenant are sure 2. The Covenant of Grace it self is sure First The blessings of the Covenant are sure They are called the sure mercies of David Isa 55.3 Isaiah 55.3 They are sure for Continuance and they are sure for Performance 1. For Continuance common mercies are dying perishing uncertain things but Covenant mercies are stable durable lasting things A great estate may come to nothing Prov. 23.5 Riches are uncertain things Imaginaria in saeculo nihil veri Tertul. 1 Tim. 6.17 And so in all worldly comforts they are but a fashion matters of fancy rather than of reality and they passe away 1 Cor. 7.31 But now grace pardon of sin adoption c. these are blessings that abide for ever Rom. 11.29 2. They are sure also for performance I mean whatever blessing God hath put into this Covenant as 't is full of blessings all shall certainly be made good to believers otherwise God would not be faithful to his Covenant which certainly he will be Men may be false in their Covenants to God but God will certainly be true in his Covenant to men Heaven and Earth shall passe away rather than there shall be the least entrenchment upon Gods truth in the not performing of his Covenant Secondly The Covenant of Grace is sure in it self a Covâ—nant firme unalterable never to be broken 't is called an everlasting Covenant Gen. 17.7 Hebr. 13.20 a Covenant that shall stand fast Psal 89.28 a Covenant ordered in all things and sure 2 Sam. 23.5 The Covenant of Grace is so firmly ratified that there can be no nulling of it 1. God hath ratified it by his Oath Gen. 22.16 Hebr. 6.13 Si non credimus Deo promittenti at credamus Deo juranti Hierom Amant Scripturae pro pacto ponere Testamentum Aug. 14 15 16 17 18. His promise is enough but surely hâ—s oath must put all out of question there 's no room for unbelief now God hath sworn
to it 2. God hath ratified it by the death of his Son A mans last Will as soon as he is dead is in force and cannot then be disanulled The Covenant of Grace is a Testamentary Covenant which by the death of the Testator is so setled that there 's no altering of it Gal. 3.15 c. Hebr. 9.15 16. Again the Covenant of Grace is ratified by the seals which God hath annexed to it What was sealed by the Kings ring could not be altered Esther 8.8 God hath set his seal to this Covenant his broad seal in the Sacraments his privy seal in the witnesse of his Spirit and therefore 't is sure and cannot be reverst And further than all this 't is ratified in and by that Covenant which hath been now opened The Covenant of Redemption betwixt God and Christ secures the Covenant of Grace betwixt God and believers What God promises us he did before promise unto Christ and the Fâ—ther would not make good his promise unto Christ if he should not make good his promises to the Saints And therefore as in other respects so in this also the Covenant may be said to be confirmed of God in Christ Gal. 3.17 with respect to that paction and stipulation that was betwixt them I lay all this before you for the strengthning of your Faith as to the stability of the Covenant of Grace so long as that Covenant stands you are safe and you see there 's no question but that Covenant will stand which God hath set upon such firme pillars This promise in the Text He shall see his seed will assuredly bring every believer into heaven O that faith might triumph in the consideration of this the Covenant of grace is sure Davids Faith did so when death was in his eye and affliction in his eye Yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire 2 Sam. 23.5 When Faith begins to faint look up to this Covenant and reason thus God will not alter his promise to me but to be sure he will not alter his promise to his Son I may fail in such and such conditions but Christ hath been faithful in all every childe of God may take much comfort from this Vse 3 In the third and last place I would have you to enquire what this Covenant of Redemption is to you Here 's a blessed Covenant betwixt the Father and the Son how far are you and I interested in it or like to receive benefit by it Was it universal that all men should have an equal share in it Some very learned men I know tell us of Pactum universale betwixt the Father and the Son Daven de morte Christi c. but I crave leave to differ from them 1. Because that which they make their Pactum universale is rather a Proposition or a Promise than a Covenant as he that believeth shall be saved 2. I know not how to believe that there should be a solemn Covenant betwixt the Father and the Son upon which never any man should be the better Did ever any sinner get any thing by this universal Covenant 3. We may preach the Gospel to all upon an indefinite Proposition He that believeth shall be saved and we need not to assert an universal Covenant for the universal preaching of the Gospel This was the great reason that prevailed with these worthy men to assert such a Covenant I know no Covenant but that special Covenant into which the seed of Christ were only taken I am loth to fall into the dusty roade of Controversies all along in this Discourse where I could not avoide them I have but just cross'd them over and so presently falne in again into some more quiet and private way Passing by therefore this universal Covenant of men more moderate and the universal Redemption of others who go higher I shall only lay down that which I judge to be a great truth viz. That 't is the Elect only who are concerned in this Covenant Such and such persons there were individually considered whom God the Father in his Electing love doth freely give to Christ for these and only for these doth the Lord Jesus engage to lay down his life Redemption on the Sons part shall be no larger than Election on the Fathers part that there may be a perfect Harmony and Agreement betwixt them in their love So then Beloved if you would draw down comfort to your selves from this Covenant you must finde out this that you are the Elect of God chosen of him to be Vessels of his mercy before the world was Christ undertook to give his life only for those whom the Father had first given to him these he only pray'd for and therefore surely these he only dy'd for You 'le say I put you upon a very difficult search 't is true 't is very hard for a man to know his Election but yet it may be known otherwise the Apostle would never have urged this as a duty upon Christians To make their Election sure 2 Pet. 1.10 Paul knew that the Thessalonians were elected of God 1 Thess 1.4 And he did not know it by Revelation only No he gives another account of it he knew it by way of inference from what he saw of God in them Ver. 5. For our Gospel came not to you in Word only but also in Power and in the Holy Ghost c. If Election may be known by others why not by our selves I grant à parte ante so it cannot be known so the book is clâ—sped and sealed and none can open it Rev. 5.3 5. but the Lyon of the Tribe of Judah but à parte post by such and such effects and operations upon the heart so it may be known Several of these might be set before you out of the Word but I 'le only instance in the grace of Faith He that believes is certainly in the number of Gods Elect he 's a chosen Vessel of mercy All the Elect shall believe sooner or later they shall close with Christ upon the termes of the Gospel John 6.37 All that the Father giveth me there 's Election shall come to me there 's Faith Acts 13.48 As many as were ordained to eternal life believed None but the Elect can savingly believe The sum of all then for the clearing up of your interest in this Covenant of Redemption is this Have you the precious Faith of Gods Elect Are your hearts wrought up to a blessed accepting of Christ Tit. 1.1 Have you ever had such a sense of sin and guilt and misery as to go out of your selves and only to rest upon the Lord Christ Do you venture your souls upon his all-sufficient merits And is this Faith a working Faith an heart purifying Faith a sin mortifying Faith James 2.14 a world overcoming Faith a Faith that closes with Christ as a Lord Acts 15.9
busie himself about a lump of sin and misery What but meer mercy what but rich and abundant mercy 1. It is meer mercy When by our own merits we were bgotten to death by his mercy he begat us again unto life Cum nostris meritis generati essemus ad mortem sua misericordia nos regeneravit ad vitam Beda Not by works of righteousnesse which we have done but according to his mercy he hath saved us Tit. 3.5 Indeed we cannot do any works of righteousness before our Calling that righteousness which natural men are subject to glory in is rather seeming than real and that which shineth so bright in our own eyes and perhaps in the eyes of other men is an abomination in the sight of God Luke 16.15 God and men do not measure our righteousness by the same standerd men account them righteous that conform to Customes Laws and Constitutions of men if at least they be likewise conformable to the Letter of the Law of God But God reckons none righteous besides those that have a singular regard to the Spirit of the Law if I may so call it which layeth an Obligation upon the inward man as well as the outward which binds the heart as well as the hand and commands not only that which is good but that good be done upon a good principle in a good manner to a good end A pitch of obedience that no natural man can possibly arise to so that in the sight of God there is none righteous Rom. 3.10 Ephes 2.3 no not one We are all by nature children of wrath as well as others Children of wrath we are by our own desert if ever we become Children of Grace it must be by his mercy 2. As by meer mercy so by rich and abundant mercy in God it is that we are called There is a greatnesse of love in the quickning of those that are dead in sins together with Christ There is mercy in that we have our lives for a prey Eph. 2.4 5. mercy in all the comforts and accommodations of life mercy in the influences of the Sun mercy in the dropping of the Clouds mercy in the fruitfulness of seasons mercy in the fulness of barnes the yeare is crowned with the goodness of the Lord but this is a mercy above all mercies That we are called from darkness unto marvelous light and from the power of Satan to the service of and fellowship with the only living and true God other benefits are extended to the worst of men nay the very Devils have some tastes of mercy but this of an Effectual Calling is as I said before communicated to none but those that God hath chosen Other blessings and benefits though they be good in themselves yet they cannot make us good they are but as trappings to a Horse which if he be a Jade make him not go the better but the worse but here God works a marvelous change for the better once the man ran away from God and himself but now he instantly returns once he was a hater a fighter against God but now the weapons of his hostility are laid down and he thinks he can never do enough to express his love once he was darkness but now he is light in the Lord once dead but behold he lives Finally Other blessings and benefits can never make us happy but as they finde us miserable so they leave us we may and are too apt to bless our selves in them yet God never intended to bless us in the sole enjoyment of them But oh how happy is that man that God hath effectually called to himself his bosome shall be his refuge in all storms his grace his sufficiency in all temptations his power his shield in all oppositions But let the Text speak All things shall work together for his Spiritual and Eternal good Before I part with this Point I shall acquaint you with an Exposition of my Text utterly inconsistent with the Doctrine I have delivered and the truth it self and very unworthy of the Authours of it This it is That here we are said to be call'd not according to Gods purpose Chrys Theod. Theoph. but according to our own purpose to hear and obey his call And perhaps upon this the Papists have grounded their merit of congruity but this must needs fall if we consider but this one thing among many that those that have been farthest off the Kingdome have been fetcht into it and those that have not been farre from the Kingdome of God have never come nearer it God doth not alwayes take the smoothest but the most knotty pieces of Timber to make pillars in his house He goes not alwayes to places of severest and strictest Discipline to pick out some few there to plant in his House but he goes to the Custome-House and calls one thence to the Brothel-House and calls another thence And if yet you insist upon the purpose of man as an inducement to the call of God pray tell me what was Sauls purpose when God met with him in the way to Damascus Had he any other purpose than to persecute the Disciples of the Lord Enough of that Question 5. By what means are we Called Sometimes without means as in persons not capable of the use of them there is highest Caution amongst the people of God to avoid that sin nay the very appearance of limiting the holy One of Israel Sometimes by contrary means the greatness of a sin being ordered by God to set on the conversion of a sinner as when a man is wounded with the sting and healed with the flesh of a Scorpion Gaffarel or as when we make triacle of a Viper a most poysonous creature to expel poyson Sometimes by very unlikely means as when by some great affliction we are brought home to God which in its own nature one would think should drive us farther from God as there is no question but it doth the Reprobates who are ready to tell all the world what King William Rufus told the Bishop if the partial Monk do not belye him God shall never make me good by the evil I suffer from him Nunquam me Deus bonum habebit pro malo quod mihi inâ—ulerit Edmerus in Hist Ser. 2. de Spirt Sanct. tom 4. or which is yet more unlikely when we are brought home by prosperity God overcoming our evil with his good heaping as it were Coals of fire upon our heads and so melting us into kindly contrition Gerson in a Sermon of his tells us of a most wicked Priest that when he was preferr'd to a Bishoprick became exemplarily holy but such a Convert is rara avis seldom to be found Alwayes this work is carried on by weak means Thus I have heard it credibly reported that a sentence written in a window and accidentally read by an inveterate sinner pierc't his heart and let out the corruption thence the sentence was that of Austin
pro nobis suscepit sine meritis malis poenam ut nos per illum sine bâ—nis meritis consequermur gratiam Aug. merits which are as fully imputed to Believers for Justification as if his sufferings had been by them endured or the debt by them satisfied In his life and graces by habitual and real infusion and in-dwelling of his Spirit to Sanctification 1 Cor. 1.2 In his priviledges and dignities such I mean as are communicable Is he a King a Priest So are Believers Rev. 1.6 A Royal Priesthood 1 Pet. 2.9 Is he a Son an Heir by Nature Saints are so by Adoptior Joint-heirs with Christ Rom. 8.17 In his Victories Believers are more than Conquerours through him Rom. 8.37 In the midst of their enemies insultations and their own distresses yea even in and by death it self the victory is still theirs In his Triumphs and Glory they share with him in his Throne all that Believers are is from the Grace of Christ 1 Cor. 15.10 All that they do is from the strength of Christ Phil. 4.13 So that they do not so properly live as Christ in them Gal. 2.20 On the other side Christ communicates in the Believers graces affections duties He gathers myrrhe and spice out of their Gardens eats of their honey and honey-comb Cant. 5.1 Their man-drakes are laid up for their Lord. As they live in the Spirit so they walk in the Spirit Gal. 5.25 They tune their souls to his key their p Cant. 2.14 voice is sweet in his Ears their countenance is lovely in his Eyes all that Believers are is from Christ and therefore all that Belivers have is to Christ What they receive in Mercy they return in Duty Thus from this mutual communion we conclude a close and dear union And now our Proposition being thus cleared and confirmed I descend to the third thing promised and that is 3. Application which I shall couch under these foure Heads viz. Information Examination Consolation Exhortation 1. Information Are believers thus closely united unto Christ Hence see 1. The crimson Tyrian tincture the scarlet dye of their sin who oppo e oppress persecute true believers Poor souls little do they think or know what they do viz. that they wound Christ through believers sides Believers are united unto Christ therefore when the seed of the Serpent q Gen. 3.15 bruises their heel it must needs have an influence on Christ their head who though he hath no passion yet hath he much compassion and in all their afflictions is afflicted Isa 63.9 In touching them they touch the apple of his eye Zech. 2.8 Saul Saul why persecutest thou me Acts 9.4 so cryes the Head in heaven while Saul treads on the foot on earth 2. Hence learn the heighth length depth and breadth of the love of Christ that passeth knowledge to believers beyond and above all others in the world Oh Beloved that the Lord should leave other plants in the woods and waste ground let them alone in the Wildernesse suffer them to grow up to be fit fuel for eternal flames and make choice of them who by nature are as wild r Rom. 11.17 olives as the worst and ingraffe them into himself who is the True Oâ—ive and make them partakers of his fulnesse that he should cull them out who are by nature dead in trespasses and sinnes and implant them into himself raise them up together and make them sit together in heavenly places with himself Oh this speaks love beyond expression beyond imagination This argues grace riches of grace exceeding riches of grace Eph. 2.1 4 5 6 8. 3. Observe hence not only the love which Christ vouchsafes to but the high honour which he casts upon believers Was it an honour for Mordecai to be cloatâ—ed with Ahashuerus Royal apparel to ride on the Kings Hâ—rsâ— having the Royal Crown on his head Esther 6.11 what an honour then was it for a poor Esther to be taken into the Kings bed and bosâ—me Esther 2.17 If it seemed not a light thing in Davids eyes but rather an high dignity to be son in law to a King what is it then to be united to a God the highest pitch and pinnacle of honour This the Ela the Neplus ultra of true dignity an honour not vouchsaft by God to those glistering Courtiers of heaven the Angels True indeed they are Christs servants subjects not his members To which of the Ang ls said he at any time Thou art bone of my bone flesh of my flesh Câ—rist took not on him the nature of Angels but is united to the seed of Abraham Heb. 2.16 4. Hence we conclude the stability fixednesse perseverance of the Saints in their estate of grace Here here believers is a firme basis on which to build the Saiâ—ts câ—nstant progresse in the paths of holiness till they fully arrive at their Port of happinesse True believers are united unto Christ They live in Christ and Christ in them their life is hid with Christ in God Col. 3.3 Therefore mauger the malice and power of all unruly corruptions from within of all subtile temptations violent assaults decoying smiles or threatening frowns from without they must and shall persevere s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kept as by a Garrison Kept they are and shall be by the power of that Christ to whom they are united through faith unto salvation 1 Pet. 1.5 Whil'st there is sap in Christ their root it shall ascend into the true Branches Joh. 11.16 and 4.14 Let the raine descend and the floods come and the winds blow and beat upon these living stones these spiritual Houses they shall not t Mat. 7.25 Isa 26.4 fall totally finally for they are built on that Rock of Ages True believers are Christs Members and should he lose the least of them he would be a maimed an imperfect Christ 1 Cor. 12.27 Of those whom thou hast given me I have not lost one Joh. 17.12 True Believers are Christs Spouse married to him and whatever men have done or may do Christ will not give a Bill of utter Divorce Jer. 3.14 5. See here a rational solid ground for the Protestant Doctrine of the imputation of Christs righteousness and the merit thereof to true Believers against the cavils and calumnies of the Pharisaical self-justifying Papist Our union unto Christ is the great foundation on which we build our communion with Christ Christ is united to believers one with them their Head their Surety who in conspectu fori is but one person with the debtor and this by his own voluntary undertaking the debtors consent and the Judges approbation therefore 't is rational just equal that what our Christ our Head Representative Surety hath done and suffâ—red for us and that not only bono nostro for our good but loco nostro in our stead should by God our Judge be imputed to us That since our Head and Surety was made sin for us who knew no sin we should be
Gods part upon supposition of his institution 1. His Justice having received a valuable price for Salvation and this price being made the sinners own in the way of Gods own appointment so that believing sinners may humbly plead with God as a righteous Judge for their Crown 2 Tim. 4.8 Rom. 3.26 Gods justice being not only secured but obliged in a sense by Faith 2. His faithfulness having in his Word promised Salvation to Faith as hath been shown Secondly On Faiths part the reason why God hath conjoyned certain Salvation with it is because it giveth most glory to God of any thing Rom. 4.20 1 Sam. 2.30 therefore God entailes glory on it peculiarly it honoureth God and God will honour them that have it He that believeth sets to his seal that God is true John 3.33 and every way justifieth and advanceth him Properties and notes of Trial convertible with true Faith 5. Properties and reciprocal where Faith is there is this and that where this and that are there is Faith where Faith is not there these are not c. and farther differencing it from other Faith 2 Cor. 13.5 which is a needful work for there is true and false feigned and unfeigned alive and dead Of these some indeed belong to the former Head of Effects and some of them seem not altogether unsuitable to be referred to this Head The First shall be a more general Note True and saving faith receiveth a whole Christ upon judgement and choice on Gods termâ—s Lord to rule as well as Jesus to save the object of Faith in the Text no separating what God hath joyned and to have a divided Christ not a whole Christ salvation but not self-denial c. True Faith is a considerate thing that which hath least depth Mat. 13 5. springs up most suddenly the soul sits down and weigheth and casteth up all accompts and compareth all things together misery by sin undonnesse in self termes of salvation self-denial a fundamental one taking up the Crosse following Christ universally sincere obedience and what the world lust or Satan can say to the contrary and saith CONTENT to Gods terms and here the bargain is made the soul trusts God contentedly for his part even priviledge and resolvedly sets about its own part even duty Hence true faith proceeding deliberately upon Gods termes is willing to be tryed by the Word declaring those terms which farther tryal according to the Word follows Secondly True and saving Faith is ushâ—r'd in by godly sorrow and humility in a good degree though they are farther compleated afterward upon the sense of Gods pardoning and accepting love Ezek. 16.63 Mark 1.15 Acts 20.21 Then shalt thou be ashamed c. Repent and believe Repentance towards God and Faith in our Lord Jesus Christ this is Gospel order The inconsistency between Faith and Pride Hab. 2.4 is evident in that opposition of the souls lifting up and living by Faith and the hinderance of the Jews believing John 5.44 The Centurions and womans Faith were attended with eminent humility Did not humility and godly sorrow accompany and bring in faith the Law could not be our School-master to bring us to Christ This shutteth out that easie merry proud faith that springs up without the dunging of humility or watering of sorrow according to God Thirdly True and saving Faith is abiding and perseverant and this upon supposition of temptations and assaults for otherwise a mock-faith may have a continuance and men dye in a pleasing dream of ungrounded presumptuous confidence Now it must be such or cannot be saving for as it is said He that believeth shall be saved Mark 16.16 Mat. 24.13 so he that endureth to the end shall be saved They that have true Faith have the seed of God abiding in them the prayer of Christ for them are kept by the power of God for he that hath begun a good work will finish it his gifts being without repentance Believing and sealing for security are conjoyned Eph. 1.13 The true believer is the wise man that built on the Rock Mat. 7.24 25. his house therefore stood the good ground that hath deâ—th of earth Mat. 13. Heb. 10.38 39. that what springs may not wither The just shall live by his faith continue therein and so believe to the saving his soul being rooted and established therein through Christ Col. 2.7 See more of this before under the efficient cause principal and instrumental Fourthly True and saving Faith is growing though this growth be not alway discernable or alike That prayer for encrease of Faith flowed from the very nature of Faith Luk. 17.5 it is the good fight which must be carryed on to a compleat conquest running a race 1 Tim. 6.12 2 Tim. 4.7 Prov. 4.18 speaking progresse to the finishing our course for the way of the just is as light that shineth more and more to a perfect day Whatever hath life hath growth till it reach a state of consistency 1 John 5.13 Saint John wrote to those that did believe that they might believe Vt credatis credere pergatis which belongs to the last Head fide crescatis Beza in loc i. e. grow in faith according to the general Apostolical precept of growing in all grace The same Author accounts this the most plain and natural interpretation of that of Paul from Faith to Faith Fide Rom. 1.17 quae quotidiè incrementum accipiat confirming it by that of Clement of Alexandria The Apostle speaks not of a double Faith but of one and that receiving growth and perfecting The Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furtherance of faith Col. 2.7 Phil. 1.25 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 establishing and abounding in the Faith speak encrease and growth in root and branches more fixed habit more frequent acts They therefore that have believed ever since they were born and alway alike never believed at all truly Fifthly True and saving Faith is Purging Act 1 Rom 8.1 4 purifying their hearts by Faith Believing and walking not after the flesh are joyned where there is Faith and much more assurance of Faith there will be heart and body cleansed and washed Heb. 10.22 23 2 Cor. 7.1 1 Pet. 1.4 1 John 3.3 pollutions of flesh and spirit taken away by faith receiving the promise of the undefiled inheritance the believer will purifie himself as he is pure in whom he trusteth and hopeth Living flesh will purge out the Sanies and corruption in it a living Fountain the mud that 's stirred up so living faith And indeeed hereby it is permanent for purity preserveth pure Faith cannot be kept but in a good even a cleane conscience 1 Tim. 1.19 Sixthly True and saving faith hath other graces accompanying it in a good measure with a proportionable encrease strength and activity I know some are more eminent for this others for that grace as Moses for meekness Job patience Abraham
language of Moses to the people Sanctifie your selves against to morrow for the Lord will come down amongst you and remember if he be not sanctified by you Ibid. he will be sanctified upon you if he be not sanctified by us in holinesse he will be sanctified upon us in judgment before all the people I will be glorified Christians be much in prayer for your Ministers that they may come unto you in the fulness of the blessing of the Gospel of peace say with the Psalmist Blessed be he that cometh to us in the Name of the LORD Psal 118. Pray for your selves Acts 16.14 that God would open your hearts as he did the heart of Lydia that you may attend unto the things which shall be spoken Pray that you may * Heb. 4.2 mix the Word with faith * 2 Thess 2.10 that you may receive the truth in the love of the truth that you may not be given up to believe lies Pray for others that shall hear with you pray as Christ prayed for his Disciples Sanctifie them through thy truth thy Word is truth John 17.17 Pray that some may be convinced some converted that others may be edified by the Sermons which shall be preach't amongst you 4. Stir up grace 4. Stir up your selves to come to these Evangelical exercises with Evangelical dispositions those especially prophesied of in relation to Gospel-times Isa 2.3 Isa 2.3 Many people shall go and say Come ye and let us go up to the Mountain of the Lord to the house of the God of Jacob and he will teach us of his ways and we will walk in his paths In this Gospel-promise you have three Gospel graces Charity Faith Obediential Resolutions Charity 1. COME LET VS GO c. there 's their CHARITY their mutual care and love to one anothers souls they call upon one another and consider one another to provoke one another to a diligent attendance on the means of grace Come ye and let us go gracious hearts would not go to Church or to heaven alone Psal 122.1 I was glad when they said unto me Let us go into the house of the Lord. Faith 2. HE WILL TEACH VS OF HIS WAYS here you have their FAITH they come to the Ordinance with good thoughts of God the same wherewith holy David doth encourage his own soul Good and upright is the Lord therefore will he teach sinners in the way Psal 25.8 though I am evil yet God is good though I am a sinner yet God is upright therefore I shall be taught of God it is good to come to the Ordinance with great expectations upon God You may easily over-expect men and indeed for this God sends you home often with disappointment you come to a Sermon and you say sometimes Oh there is a rare man to preach this day the man fails your expectation and you return censuring and complaining of the Preacher not considering the fault was in your selves God withdrew possibly wonted auxiliaries of grace to punish your carnal confidence Isa 2.22 to teach you to cease from man c. I say you may easily over-expect the creature but you cannot over-expect God Psal 81.10 Open thy mouth wide and I will fill it widen and dilate the desires and expectations of your souls and God is able to fill every chink to the vastest capacity this honours God when we greaten our expectation upon him it is a sanctifying of God in our hearts he will teach us his ways 3. WE WILL WALK IN HIS PATHS Obediential resolution there you have their obediential resolutions highly becoming the children of God if God be so gracious to teach us they resolve not to be so ungracious as to refus◠to be taught they come with a desire to know Gods will and go home with a resolution o obey it This is the method of Gospel proficiency John 7.17 If any man will do my will he shall know my doctrine Behold here 's the pattern GO YE AND DO LIKEWISE 5. 5. Rest not in the work done Take heed of perfunctory and customary use of the Ordinance Rest not satisfied in a Popish opus operatum the work done As you should prepare before you come so you should reflect when you go home and not take up with notions in the head without motions in the heart Expressions in the lips when separate from impressions upon the conscience makes empty and formal professors and gives occasion to standers by to suspect the truth of Religion A carelesse Christian that often heareth of the glorious things of the Gospel but feeleth nothing of them doth put a temptation of Atheisme upon himself and of scandal upon others and while himself is not made better by his frequenting the means others become worse while he raiseth up an evil report upon the wayes of God Surely we need much quickning that we may not receive THIS GRACE of God in vain 6. And lastly when you have this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THIS FORM OF SOUND WORDS let it be your care to keep it when ye HAVE it then HOLD it which is the second acceptation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and brings me upon the SECOND DOCTRINE Doct. 2. SUCH FORMS AND MODULES ARE VERY CAFEFULLY TO BE KEPT But of this in the concluding Sermon if God permit God is HEB. 11.6 But without Faith it is impossible to please God for he that cometh to God must believe that he is and that he is a rewarder of them that diligently seek him IN this Chapter faith is represented as the principle of obedience conveying vigour and strength to other graces whereby they become operative unto several ends and objects hence those acts which immediately spring from other graces as their proper stock are attributed to faith that being the principle of their heavenly working in this respect as the successe of an Army redounds to the Generals Honour so the Victory which is effected by other Christian qualities is here ascribed to faith which animates them and leads them forth as their chief Captain this is intimated in the Text in which we may observe 1. A Proposition But without Faith it is impossible to please God that grace being the medium of our communion with God as it gives through Christ an admission and approach to him and in this respect is opposed to drawing back Hebr. 10.38 This is the Heathens Cred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epictetus 2. The Argument to confirme it For he that comes to God must believe that he is and that he is a rewarder of them that diligently seek him that is our Addresses to God are grounded upon a firme assent to Gods being and bounty First An assent to his being is absolutely necessary otherwise acts of worship are as a Ball struck into the open air which returns not to us without the entire assurance of
to disobey him this renders them inexcusable at the last Secondly To those who are Atheists voto in desire Psal 14. The fool hath said in his heart there is no God the heart is the Fountain of desires he wishes there were no God this Atishem springs from the former men live as if there were no God and then wish there were none guilt always begets fear and fear hatred and that strikes at the being of the object that is hated as Malefactors desire there were no Law nor Judge that they might escape deserved punishment Well their desires are as visible to God as their actions are to men and in the day of Revelation there will be a proportion of Wrath answerable to the Wickednesse of their hearts Thirdly To those who are Atheists judicio in opinion these low running dregs of time afford us many of these Monsters for many to reconcile their principles with their practices that they may undisturbedly enjoy their lusts take this as an Opiate potion that there is no God but this is the most irrational and impious blasphemy 1. Irrational for the Name of God is written in so fair a Character upon this universal frame that even whil'st men run they may read it and therefore God never wrought a miracle to convince Atheisme because his ordinary works convince it Moreover the notion of a Deity is so deeply imprest on the Tables of all mens hearts that to deny God is to kill the soul in the eye to quench the very principles of common nature to leave never a vital spark or seed of humanity behinde 't is as if an ungracious soul should deny he ever had a Father He that does ungod God does unman himself 2. 'T is the most impious 't is formally Deicidium a killing of God as much as in them lies but there are no Atheists in hell the Divels believe and tremble he that willingly quenches that light which is planted in his breast he is passing from that voluntary darknesse to a worse like an offender on the Scaffold he doth but blinde his eyes to have his head cut off he goes from inward darknesse to utter darknesse Use 2 Vse 2. Let us stablish our hearts in the belief of Gods Being in the latter times the World is wholly disposed to Atheisme as the Scripture attributes the ruine of the Old World to their Atheisme and Profanesse so it foretells the universal disease of the last Age will be Atheisme and Infidelity Luke 18.8 Nevertheless when the Son of man cometh shall he finde faith on the earth it were impossible there should be such a palpable contradiction between the lives of men and this fundamental of Religion did they with assurance and certainty believe it Psal 14.1 The fool hath said in his heart there is no God they are corrupt they have done abominable works there is none that doth good Atheisme is the root of Profanesse moreover the spiritual mysteries of Religion which exceed the flight of reason are opposed by many upon the account of their Atheisme they question the truth of Gods Being and therefore disbelieve supernatural Revelations let us then treasure up this truth First As the foundation of faith for all the truths of Religion spring from this as their common principle the watering of the root will cause the branches to flourish so the confirming of this will render our assent to the doctrine of the Gospel more clear and strong Secondly As the fountain of obedience the true and sound belief of every holy truth always includes a correspondency in the believer to the thing believed and this must descend from the understanding to the affections and the conversation Now the fundamental duties which we are to pay to God are love fear dependance and submission to the will of his Law and of his Providence 1. Love He is the supreme object of love for his excellencies and benefits Psal 5.11 Let them also that love thy Name rejoyce in thee the Name of God imports those glorious Attributes whereby he hath exprest himself to us all the excellencies of the creature meet eminently in him and all their imperfections are removed in him there is nothing unlovely in worldly things how refined soever they be there is an allay of dregs the all that is in them is mixed with corruption but in God the all that he is is perfection in the most glorious creature as a creature there is aliquid nihili some imperfection it is not exactly fitted for the soul but God is the Adequate and compleat object of our love There is such an infinite eminency in God that we are obliged to a proportionable affection the first and great Commandment is Matth. 22.36 Thou shalt love the Lord thy God with all thy heart and with all thy strength all the kinds and degrees of our love are due to him we must put no bounds nor limits to it in him it must begin in him it must end a remisser love is a degree of hatred we disparage his excellencies by the coldnesse of our affections O had we but eyes to see his beauty how would all the excellencies of the creatures become a very Glow-worme that only glitters in the night Moreover God planted this affection in the nature of man that it might be terminated upon himself as its centre and treasure as our natural faculties are fitted for their several objects the eye for colours the ear for sounds the palate for tasts so love is fitted for God that being as the Soveraign which sways all our powers Love is called pondus animae that sets all the wheels in the clock of the soul a going this sets the understanding a work in the serious contemplation of the Divine excellencies it diverts the thoughts from other things and fixes them on God it excites strong desires and earnest aspirings after him it stirs up zeal which is flamma amoris love in a flame to remove all obstacles which hinder the most intimate union with him it produces joy when the soul reposes its self in God and with infinite sweetness possesses him it causes the greatest diligence alacrity and resolution in all our ways to please him for love is ever the spring and rule of all our actions such as it is such likewise will they be thus we may see that God as there is in him a union of all excellencies challenges the most intense and vehement degree of our love he being only fitted for it and that our love being a superlative affection is only proper to God and therefore to love any creature without God or in an equal manner to him is to Deify the creature to place it in the room of God and so it renders us guilty of Idolatry in a spiritual sense But such is the ignorance of mens minds and the depravednesse of their wills that few there be who love God 't is true there may be something like love in natural men to
between the parts Thus Abraham entred into Covenant with God and he took a Heifer Shee Goat Gen. 15. Ver. 9.10 and a Ramme and divided them in the midst and laid one piece against another Ver. 9.10 And behold a burning Lamp passed between those pieces Ver. 17.18 in that same day the Lord made a Covenant with Abraham This cutting of the sacrifice into pieces and passing thorow was a lively and dreadful signe that the party who should break Covenant should be cut asunder and into pieces as he well dâ—se ved and as he at least implicitely imprecated upon himself notable to this purpose is that in the Prophet Jeremy I will give the men that have transgressed my Covenant Jer. 34.18 19 20. which have not performed the words of the Covenant which they made before me when they cut the Calfe in twaine and passed between the parts thereof the Princes of Judah the Princes of Jerusalem the Eunuchs and the Priests and all the People of the Land which passed between the parts of the Calf I will even give them into the hand of their enemy into the hand of them that se k their life c. that is to be slain and cut in pieces by the Sword And herein I take the Emphasis of the expression to lie Lev. 26.25 I will bring a Sword upon you which shall avenge the quarrel of my Covenant i. e. by cutting them asunder And this custome was conveyed to the Gentiles they went between the fire and carried a Sword in their hands and so took an oath Lib. 10. contra Jul. as Cyril proves out of Sophocles Thus Virgil speaking of Romulus and Tatius Aeneid 8. Hinc foedus à foedo animali foedè mactato Caesae jungebant foedera porcae They cut a Swine in sunder and made a League and to name no more Titus Livius speaking of the League between the Romans and Albans the Foecialis Herald or Minister of those Ceremonies cryed If the Romans shall falsifie by publick and wicked fraud in that day O Jupiter do thou so smite the Romans as I smite this Swine and so knock't the Swine on the head with a stone By all which it appears that Covenants have been ever held solemn and sacred things and that men by breaking of them deserved dreadful punishments In like manner there was the shedding dividing and sprinkling of blood at the making of Covenants and hence it was called the blood of the Covenant Exod. 24.6 7 8. Moses took half the blood and put it in Basons and half of the blood he sprinkled on the Altar and he took the book of the Covenant and read in the audienâ—e of the people and they said All that the Lord hath said will we do and be obedient and Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Note He sprinkled the Altar instead of God who being incorporeal and a Spirit could not be sprinkled yet being a Covenant party would have the Altar sprinkled for him So much shall serve for the first Question setting forth in our Answer to it the name and nature of a Covenant in general the second Question follows Quest 2. What ground we have to speak of Gods Covenant with Adam and to call it a Covenant there being no mention of it here in the Text nor elsewhere in Scripture do we read of Gods Covenant with Adam Answ However the name be not here yet the thing is here and elsewhere comparing Scripture with Scripture it is a nice cavil in Socinians to call fot the word Satisfaction others for the word Sacrament others for the word Trinity others for the words Faith alone justifying others for the word Sabbath for Lords day c. and thence to conclude against Satisfaction Sacraments Trinity Justification by faith alone and Sabbath for want of expresse words when the things themselves are lively set down in other words so in this case of Gods Covenant with Adam we have 1. Gods Command which lays man under an obligation 2. We have Gods promise upon condition of obedience 3. We have Gods threatning upon his disobedience 4. We have their understanding it so as appears in Eves words to the Serpent 5. Chap. 3.3 We have the two Trees as signs and symbols of the Covenant 6. We have a second Covenant and a New Covenant therefore there was a first and Old Covenant a Covenant of Grace supposeth one of Works Object If any shall say by first and old Covenant was meant Gods Covenant with Israel and not with Adam and so by Covenant of Works the same is meant namely that which the Lord made at Mount Sinai Answ Hereunto I answer There is a repetition of the Covenant of Works with Adam in the Law of Moses Hebr. 8.7 8 9. Gal. 3.12 Rom. 10.5 as in that of the Apostle to the Galatians The Law is not of faith bâ—t the man that doth these things shall live in them so likewise to the Romans Moses dsscribes the righteousness which is of the Law that the man who doth these things shall live in them Thus it was with Adam principally and properly therefore he was under a Covenant of Works when God gave him that command in my Text. Quest. 3. Wherein then doth this Covenant of Works consist what is the nature tenour and end of it as such Answ 1. This Covenant required working on our part as the condition of it for justification and happinesse therefore called a Covenant of Works Gal. 3.12 thus before the man that doth these things shall live Working indeed is also required under grace now but 1. Not to Justification 2. Not from our own Power Ephes 2.8 Jam. 2.20 3. Not previous to faith which worketh by love and lives by working but man lives by faith 2. A second Characteristical signe of the Covenant of Works is this that in and under it man is left to stand upon his own legs and bottome to live upon his own stock and by his own industry he had a power to stand and not to have fallen this is meant when it is said God created man in his own Image Gen. 1.27 Eccles 7.29 And again This only have I found that God made man upright 3. In the first Covenant namely that of Works man had no need of a Mediatour God did then stipulate with Adam immediately for seeing as yet he had not made God his enemy by sin he needed no days-man to make friends hy intercession for him Gen. 1. ult After mans Creation God said He saw every thing which he had mude and behold it was very good and after the Covenant made in chap. 2. it s said They were naked and they were not ashamed i. e. they had not contracted guilt by committing of sinne from whence onely ariseth shame therefore under the Covenant
you they have no such thought nor any cause for any such thought through grace they abhorre these sins and wonder that any are so besotted as to quarrel with a Minister for speaking against them You see then 't is your consciences that reproach you and not the Ministers of the Gospel 2. Here 's matter of Admiration Admiration of Gods rich Grace and unparallel'd Providence to us that God should cast our Lots in to such places and times wherein we enjoy the best of the best gracious Dispensations Acts 17.26 God hath made of one blood all Nations of men for to dwell on all the face of the earth and hath determined the times before appointed and the bounds of their habitation God hath been pleased so to dispose of Christs little flock that there shall be some in all times of the world and in all places of the world where he makes known his Name to be the salt of the Earth But now for us to be so disposed of that among the several thousand years of the worlds continuance and among the innumerable millions of places of the worlds Inhabitants that we should be brought forth in such a nick of time and in such a spiritual Paradise of place that there 's none in the world to equal it Sirs what doth this call for what shall we render to the Lord for this I know not what to call it 't is such unspeakable love Beloved I must both give and take time to answer this question And O that you and I may give a sutable answer to it I know not at present what to say to it unlesse we could as overcome by it faint away in a love-sickness into the bosome of our dearest Jesus that Cant. 2.4 5 6. seeing he hath brought us where we may not only taste a draught out of a Bottle but are brought to the great Vessels of spiritual comforts where we may not only enjoy Christ a little but even to spiritual extasie O that we now as sinking down in a Swoun and as unable to stand under the thoughts of such love might be even strowed and boulstered up with the comfortable doctrines of the Gospel-Covenant and all through impatience of love The love of God to such inconsiderable persons should carry the soul out of it self to do more than languish with desire after more extasying communications so that none but Christ with his right hand of Divinity and left hand of Humanity may be acceptable to us to embrace us O Christians I should be glad to send you all home heart-sick of love to Christ But 3. By way of Inference Everyone of you that is not in the Gospel-Covenant is in a dreadful state 't is your own wilfulnesse you will not believe the Gospel Though 't is through Divine Grace that persons do close with the Gospel yet it is your own sin you do not close with it for you are willing to be strangers to it you are willing to enjoy your lusts which you must part with if you embrace it You may observe the dreadful estate of persons out of Covenant in these three particulars 1. The sin against the Gospel-Covenant is most dreadful This sin hath the guilt of all other sins in it John 15.22 If I had not come and spoken unto them they had not had sin but now they have no cloke for their sin Sodom and Gomorrah Publicans and Harlots go into the Kingdome of heaven before those that refuse the Gospel God the Father invites men to the Marriage Supper nay you are wooed and entreated to be Christs Bride You make light of it you have the profits and the pleasures of the world to take up your thoughts you will not be perswaded to believe that Christ is better than your lusts you will not be beat out of it but that a bag of gold is better than a Crown of glory but that a filthy lust is better than communion with God but that the Divels slave and fool is better than to be Gods Childe and Darling Is this your choice Then consider 2. The penalty for the contempt of this Gospel-Covenant is most dreadful John 3.19 This is the condemnation that light is come into the world and men love darknesse rather than light this brings persons under the very utmost of the wrath of God 1 Thess 2.16 when the Jews sinned against the Legal Dispensation then Dan. 9.12 Daniel complains Under the whole heavens hath not been done as hath bâ—en done upon Jeâ—usalem but what now will become of those that refuse the Gospel Heb. 10.29 Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God Can any thing be worse than to dye without mercy yes saith the Apostle what 's that nay he leaves it to your consideration as being unpossible to be expressed To poure contempt and scorne upon the pretious blood of Christ wherewith the Covenant betwixt God and his people was made and ratified to offer a spiteful affront unto the Spirit of God by contemning and opposing his gracious motions O what remains for such persons but a dreadful expectation of Gods terrible Judgment But there 's a third thing that I would have you consider which is sensibly more dreadful than either of these 3. The sentence against Gospel-Covenant breaking is most irreversible and peremptory mercy and grace and patience and compassion when these are abused all these become the sinners enemy for that which is ordained a life to prove death unto them oh this is dreadful for the blood of Christ to cry to heaven against sinners this is dreadful this made Christ to weep over Jerusalem Luke 19.40.41 These persons passe judgment upon themselves though not with their lips yet with their lives they pronounce themselves unworthy to be saved Acts 13.46 O Sirs I beseech you consider though persons brake the Covenant of Works there was salvation to be had by another Covenant but if this be violated there is no other Covenant to relieve this The Gospel-Covenant is our Refuge when the other Covenant pursues us Hebr. 6.18 Contemptuous carriage against Grace is beyond all help I beseech you therefore take heed of sinning against Gospel-light and gospel-Gospel-love O you will have that sting of conscience that no other sinners in the world have that have not refused a Redeemer Beloved I would I could say with due meltings of heart it grieves me for you to think how many hundreds in this Congregation are yet without Christ being Aliens from the Commonwealth of Israel and strangers from the Covenant of promise having no hope and without God in the world Ephes 2.12 O Sirs do you know what you do when you cocker your lusts in despight of Christ Can you hear Sermons and go on in sin You do well to hear but you make a desperate adventure to do what you know discovenants you from God and hazards your eternal separation from God Beloved I
save Justice was to have its penni-worths out of our Surety and nothing could be abated of blood God hath set forth Christ to be a propitiation through faith in his blood to declare his righteousnesse for the remission of sins that he might be just Rom. 3.25 26. 5. That he that hath the power of death might be destroyed Hebr. 2.14 through death he destroyed him that hath the power of death that is the Divel Satan hath the power of death not as a Judge but as an Executioner and Christs death hath destroyed him not taken away his being or undivel'd him but shatter'd his Forces broken and subdued him The crucifying of Christ was the Divels plot he put Judas upon betraying him the Jews upon accusing him Pilate upon condemning him the Souldiers upon executing him but our Lord out-shot him in his own Bowe and cut off Goliah's head with Goliah's Sword It fared with Satan as it is storied of a certain Souldier who being cu iously inquisitive after the time of his death went to an Astrologer who of a long time would make him no answer till at the length overcome by his importunity he told him that he should dye within three dayes whereat the Souldier being angry draws his Sword and kills the Astrologer for which murder within three dayes compasse he was executed And thus Satan plotting the death of Christ to put by his own ruine promoted and procured it Our Saviours death gave him such a deaths wound as he will never claw off The Lyon is terrible saith Chrysostom not only awake but sleeping And so Christ not only living but dying came off a Conqueror Judg. 16.30 as Sampson at his death pulled down the pillars of the house and made a greater rout among the Philistines than in all his life and therefore it is very observable when the death of Christ approached and being in view Satan perceived how great disadvantage was like thereby to accrue to him and his Kingdome how he laid about and bestirred himself by all means possible to hinder it he put Petâ—r upon disswading him Master favour thy self and let not this be unto thee and Christ presently smelt him out in that advice as appears by his rebuke Get thee behinde me Satan Matth. 16.23 Matth. 27 19. he buzz'd dreams into the head of Pila es wife and thereby endeavoured to take him off and divert him from pronouncing the sentence upon him 6. To take away the meritorious cause of death viz. sinne And verily had all the Divels in hell been routed and sin that Divel in the bosome remain'd undisturbed it had been an inconsiderable victory God sending his own Son in the similitude of sinful flesh for sin Rom. 8.3 thaâ— is by a sacrifice for sin we have such another Ellipsis Hebr. 10.6 condemned sin in the flesh Christ by his blood wrote aâ— ill of Inditement and Condemnation against sin he sued it to an out-lary and undermiâ—ed it as to its dominion and damnation Rom. 6.10 in that he dyed he dyed unto sin once The Saints dye unto sin namely by Mortification Verse 11. Reckon ye your selves also to be dead indeed unto sin but thus there was never any alive in Christ but he dyed unto sin namely the utter ruine and undoing of sin The Messiah shall be cut off to finish transgression and make an â—nd of sins Dan. 9.24 There is a double finishing of sin by consummation and by consumption the meaning is not as though Christ compleated that which sinners had left imperfect or varnisht over those sins which came out of their hands rude and unpolished no he could neither put an hand nor set a tool to such work as this but to make an end of sin to eat into the heart and tear out the bowels of it such is Christs hatred of sin that rather than it shall live himself will dye APPLICATION Three Uses may be made of this Doctrine for 1. Information 2. Exhortation 3. Comfort Use 1 1. For Information in foure particulars 1. This lets us see the transcendent and inexpressible love of Christ to poor sinners Let such as can entertain hard thoughts of Christ look upon him as nailed to the Crosse and shedding his blood and then tell me if they do not think him in good earnest in the businesse of saving souls Oh how was his heart set upon sinners that would thus shed his heart-blood for sinners The Rabbins have a saying that upon every apex or tittle of the Law there hangs a Mountain of sense and doctrine In every drop of Christs blood there is an Ocean of love Who loved me Gal. 2.20 and gave himseâ—f for m The death of Christ was such a demonstration of love as the world never saw When God made the wordl he intended the evidence of his power he ordained hell digg'd Tophet and fill'd it with fire and brimstone and thereby manifested the severity of his jâ—stice he humbled himself to death and therein his purpose was to demonstrate the transcendency of his love this made the love of Christ of such efficacy and constraining influence upon the Apostle Paul Be ause we thus judge that if one dyed for all than were all dead 2. Cor. 5.14 When Christ once wept at Lazarus his grave by-standers made this inference upon it Behold how he loved him John 11.36 but if weeping at the grave for his death argued such love what love was it then to dye and go down into the grave for Lazarus It were an easie thing to lose our selves in this delightful Maze and Labyrinth of love the righteous Judge of all the world unrighteously accused and condemned the Lord of life was dying the eternal and ver blessed Son of God strugling with his Fathers wrath he that had said I and my Father are one crying out in his bitter agony My God my God why hast thou forsaken me He that hath the keys of hell and death lay sealed up in anothers grave Blessed and dear Saviour whither hath thy love to sinners carried thee Well might the Apostle in an holy rapture and extasie expresse himself in an elegant contradiction when he desired the Ephesians might know the love of Christ which passes knowledge Ephes 3.19 2. Hence learn the horrible and cursed evil of sin there is sure an abominable filthinesse in that which nothing but the blood of God could purge and expiate We may guesse at the depth and breadth of the sore by the plaister that is prepared and applied It s a desperate disease that requires such a desperate cure sin is an infinitely mischievous evil which nothing could remove but infinitely precious blood You that view sin in its right features and proportions take a prospect from Mount Calvary look through the perspective of Christs blood and seriously ponder the bitter and dreadful agonies of the Son of God when he sweat and bled and groaned and dyed under
understand here by bowing the knee Answ 1. Some take this literally as the Papists who in their worship bow the knee as often as they heare the Name of Jesus mentioned The Learned Zanchy is of an opinion that some of the Ceremonies in use amongst the Papists might have an innocent Original as their signing with the Cross to show that they were not ashamed of the Cross of Christ with which the Heathens did reproach them and so the standing up at the Creed to note their resolution to strive together for the Faith that was once delivered to the Saints So genuflection to the Name of Jesus was say some in opposition to the Arrians who denyed the Divinity of Christ but whether these things were so innocent at the first seeing they are all of humane institution and have been abused to superstition we have justly laid the use of them aside And this Text cannot be so understood for if by Name we understand the power of Christ then by bowing the knee must be meant our submission and subjection to this power By bowing therefore to the Name of Jesus is understood that obedience and subjection which is due to the Soveraign power and Auhority of Christ Thus when Joseph was exalted to that Dignity and Authority in Egypt Gen. 41.43 Joh. 5.22 23. Mat. 28.18 Acts 3.15 1 Cor. 2.8 that there was none greater than he but Pharaoh himself They cryed in the streets where Joseph went Bow the knee Thus God the Father gave Jurisdiction and Authority to the Son that they which honour the Father might also honour the Sonne All power saith Christ is given me both in Heaven and in Earth He is the Prince of Life and the Lord of Glory to whom all obedience service and subjection is most due Quest 2. Who are they must bow the knee to Christ and be in subjection unto him Answ All Creatures for the Enumeration is full which Chrysostome thus Expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc Things in Heaven on Earth and under the Earth i. e. Angels Men and Devils which Theodoret doth more clearly Explain 1. Things in Heaven i. e. good Angels and glorified Saints spirits of just men made perfect 2. Things on Earth all men living both good and bad 3. Under the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infernalia i. e. Devils and damned spirits All these must bow the knee and must yield subjection unto Jesus Christ I. All knees in heaven shall bow to Christ voluntarily 1. The good Angels they did alwayes honour and obey the Lord Jesus It was the joy of the Angels of Heaven to be Subject and Serviceable unto Jesus Christ 1. Before the Incarnation of Christ an Angel instructed Daniel concerning the Messiah Dan. 9.24 and how long it should be before his coming 2. When the fulness of time was come an Angel comes to the blessed Virgin and said Feare not Mary for thou hast found favour with God Luke 1.30 31. and behold thou shalt conceive in thy womb and bring forth a Sonne and call his Name Jesus 3. As soon as ever he was born an Angel brings the glad-tydings of it and a whole Hoste of them who sang together Job 38.7 Luke 2.13 and shouted for joy at the Creation of the world do with a song Celebrate Christs Nativity Glory be to God on High c. 4. When Jesus Christ was in danger to be kill'd by Herod an Angel warnes of the danger Mat. 2.13 and directs his Mother to flee with him into Egypt 5. When he was tempted by Satan forty dayes together a little before he entered upon the work of his Ministry Mat. 4.11 behold Angels came and Ministred unto him 6. When he was in his Agony in the Garden ready to take the cup of trembling out of his Fathers hand there appeared an Angel from heaven strengthening him Luke 22.43 This blessed Creature out of love and duty seeing his Lord and Master in such distress came in to succour him 7. And as the Angels gave the first notice of his Birth so also of his Resurrection an Angel told the woman He is not here Mat. 28.6 he is risen 8. The Angels attended Christs Ascension into Heaven for they told the Disciples Acts 1.11 That as they saw him ascending into heaven so he should come again from Heaven in like manner 9. And with infinite delight did they welcome Christ to heaven where Heb. 1.6 upon his first coming all the Angels did worship him Mat 25.31 2 Thes 1.7 Mat. 24.31 10. And Lastly When Christ shall come at the last day to judge both quick and dead he will come with all his holy Angels with him and shall be Revealed from Heaven with his mighty Angels who then most willingly will be employed to gather together all his Elect from the foure Windes of Heaven Col. 1.16 All this service the good Angels performe unto Christ not only as he is their Creator for by him were created even the things that are in heaven But they yield him this Subjection as he is their Head and Governour Col. 2.10 Eph. 1.21 22. and so he is called the Head of all Principality and Power i. e. Of Angels And this voluntary subjection to Jesus Christ is because they have benefit by Christ though not in a way of Redemption yet they owe their Confirmation unto Christ The good Angels though they were created good and excellent creatures Hoc ipsum quod sancti Angeli ab illo statu beatitudinis in quo sunt mutari in deterius nullo modo possunt non est iis naturaliter insitum sed postquam creati sunt gratiae divinae largitate collatum Aug. de fide ad Pet. Diac. cap. 23. Qui erexit hominem lapsum dedit Angelo stanti ne laberetur Bern. yet as creatures their state is mutable and they had in them a potentiality and a possibility to sin and fall as well as those Angels which left their first station But this possibility is removed by Christ who by his grace did lift up fallen man and by his Powen preserves the Angels that they shall not fall And therefore it is that in a way of thankfulness the Angels in Heaven do bow their knee in Subjection and Service unto Christ 2. As the glorious Angels bow the knee to Christ in heaven so the spirits of just men made perfect the souls departed do in Heaven praise adore and worship the Lord Jesus Christ and do yield voluntary subjection and obedience to him unto which duty they are more carried by a principle of thankfulness that Christ hath Redeemed them this is shadowed out unto us by the Vision of Saint John who having seen the Lord Jesus taking the Book with seven Seales and opening it he heard the Saints in Heaven singing a new Song and saying Thou art worthy to take the Book and to open the Seales thereof for thou wast slain
procured purchased the price paid received God cannot now recall it Use 5. Study the death of Christ and eye it as the great pillar of your faith in troubles of conscience and settle your selves upon it OF EFFECTUAL CALLING ROM 8.28 To them who are called according to his purpose THe sacred Scriptures are a Paradise or Garden of delights This Epistle to the Romans is a most curious and artificial knot in that Garden this Chapter is the richest division in that knot furnished with sweetest flowres of Consolation antidoting the remnants of corruption that there are in our hearts and the various afflictions that we meet with in the World This Verse that I have read unto you is the fairest flowre in that Division for what can sooner revive a drooping soul than to be assured that all things shall work together for good We saith the great Apostle do not think imagine conjecture but know partly by Divine Revelation partly by our own experience that all things not only all Gifts Graces Ordinances but all Creatures all Providences all Changes Events Occurrences even those things that appear most formidable Homo oppugnans Ferus Diabolus insidians the persecutions of men the temptations of the Divel shall work not singly and apart it may be but together for good For good Yes but it is unto those that be good Hands off wicked and profane wretches you have no part nor lot in these heavenly consolations Away base Swine to your sties to your muck and mire these pearls are not for you Out ye Dogs to the garbidge that lieth upon the Dunghill the childrens bread is not for you We know that all things shall work together for good unto those that love God why so because they are called according to his purpose so Paraeus expoundeth the place and with him I perfectly agree Isa 14.27 That which God hath purposed shall not be frustrated The Lord of Hosts hath purposed and whe shall disannul it his hand is stretched out and who shall turn it back What man will suffer his purposes those purposes that he taketh up with best advice and most mature deliberation to be disappointed if he have power to accomplish them the holy purposes of God as they are ordered and directed by infinite Wisdome so they have infinite power to bring them to passe so that if I can say God hath a purpose to save me I may securely smile at all the attempts of men and devils against me and if I can say God hath Effectually Called me I may be sure God hath chosen me and hath a Purpose to save me for all the links in the golden Chain of salvation are even wrought not one of them wider or narrower than another if God have Chosen he will Call if God Call he hath Chosen Once more if I can say I love God I may be sure I am Called for I cannot love God except I have some acquaintance with him some sense and experience of his love towards me So then all our consolations are ultimately resolved into the Purpose of God this is the basis and foundation of them all that Purpose appeareth by our Effectual Calling and that Calling appeareth to be Effectual by our love to God Hence the conclusion is certain That all things shall work together for good to them that love God to them that are Called according to his Purpose But I forget my self you have heard in former Discourses under what a sad soul-killing disease poor man laboureth in his natural condition you heard likewise of a Soveraign remedy provided in the blood of Christ I am now engaged to speak to the application of that remedy in our Effectual Calling This Effectual Calling according to Saint Augustine is ingressus ad salutem our entrance into a state of salvation the first step whereby God his predestination descendeth to us and we again ascend to the glory predestinated The Doctrine I present from my Text may be this There are some persons in the World that are Effectually Called or which is all one which are Called according to the Purpose of God There is a Call of the Gospel that is not Effectual of this our Saviour speaketh when he saith Many are Called but few are Chosen How many of the poor Ministers of the Gospel may complain of multitudes in this generation saying with the children that sate in the Market place Luke 7.32 We have piped unto you and ye have not danced we have mourned to you and ye have not lamented Neither the delightful airs of mercy nor the doleful dities of judgement have moved you but the Election will certainly obtain and the Call that is according to Gods Purpose reacheth not ears only but hearts also The houre is coming and now is when the dead shall hear the voice of the Son of God John 5.25 This work of grace is presented to our view in a various dresse of words in the Scriptures it is sometimes a teaching sometimes a drawing sometimes a conversion sometimes a regeneration and all these in divers respects which I cannot stand to unfold Gratia prima Praeveniens Operans In the Schools it is the first grace preventing grace operating grace among Divines of the Reformed way it is an Internal and Effectual Call Vocatio Alta Efficax after the minde of St. Augustine When it is offered to our consideration under this notion it presupposeth two things 1. That natural men stand at a distance from God we do not use to call those that stand hard by us this was once the condition of the Ephesians Ye sometimes were far of sometimes Ephes 2.13 when surely in the time of their unregeneracy far off from whom from Christ from the Church from God and consequently from themselves but how could they be far off from God Zanchius not in spaces of place for God filleth all places with his presence as to his Essence and providential works he is not far from every one of us Acts 17.27 for in him we live and move but as to their hearts and affections all natural men are far from God God is not in all their thoughts they do not know him fear love and delight in him they do not breath after communion with him even when they draw nigh unto him with their lips their hearts are far from him If it sometimes happen that we call those that are at hand then usually they are such as are asleep sin is a deep sleep of the soul and as sleep bindeth all the senses of the outward man so sin all the powers of the inward a man under the dominion of sin can do nothing for God neither can he enjoy any thing from God it may be he dreams of great satisfactions he receiveth from the worlds dainties but when he awaketh his soul is empty Or further if they be not asleep they are such as mind something else than he would have them All
perfect beauty without the least spot That fairest of ten thousand Canâ— 5.10 That altogether lovely one Ver. 16. This Christ is theirs Christ that indeficient never-failing good is theirs Heb. 13.5 True indeed creature comforts and earthly interests like Absoloms Mule are apt mostly then to faile us when we most need them Yea but Jesus Christ is such a Sun of righteousnesse that he knows no setting no declining Mal. 4.2 He is a Fountain of life ever running In a word Christ that full filling sufficient all-sufficient person Gen. 17.1 in whom d Quae faciunt divisa beatum in hoc mixta fluunt concenter all the scattered excellencies of the whole Creation in whom is compleatly treasured up whatsoever an angry God can require for his satisfaction or an empty creature desire for its perfection This is the person in whom Saints by union have a real interest 2. In Christs properties My horses are as thy horses my Chariots as thy Chariots said Jehoshaphat to Ahab all his Councels and Forces devoted to his service Son all that I have is thine Luk. 15.31 Believers has Christ an Arme of power 't is for your protection has he an Eye of knowledge depth of wisdome 't is for your direction A Stock a Treasury of perfect righteousnesse 't is for your justification A Spirit of holinesse 't is for your sanctification Has he rowling yearning bowels of mercy 't is that he may shew you compassion A Lapp of All-sufficiency for your provision Arms of Grace an heaven of glory for your reception Psal 73.24 3. In Christs promises In all those great rich precious gracious promises 2 Pet. 1.4 wherein all they wanâ— and infinitely more than they can desire or imagine is made over to them 2 Cor. 1.20 Christs promises are the Believers Magna Charta to the confirmation whereof God has been pleased to adde boâ—h his Oath and Blood Hebr. 6.17 18. for Seals 4. In all Christs Providences let them seem never so black and gloomy The hottest Furnace they are thrown into does but loose their bonds and the scorching flames become a warme Sun Dan. 3.25 This is the fruit of Gods sharpest rods * Isa 27.9 the taking away of their sin The Lyon affords them meat the Anakim himself proves their bread All things work together for their good Rom. 8.28 Every wind though it blow never so crosse speeds them to their Port. Not a stone thrown at them but it is to them a prâ—cious stone Not a Thorn in their Crown but iâ— turns into a Diamond Not a twig in their Rod but is sweetned and sanctified The saddest Providences like the Snow falling on them and descending to the hem of their garments there freeze into a gem to deck them 5. In all i. e. True Belâ—evers have such an universal interest in all that Christ is hath could speak suffer or can do that the Apostle going about to take an Inventory of their large Revenue and as it were despairing to give in an exact accâ—unt of the particulars is faine to couch them in one sum total All are yours 1 Cor. 3.22 23. Wherein are observable 1. The Believers portion the fullest imaginable All are yours Then the term for life and death too in possession and reversion Things present and things to come Lastly the tenure the surest the high st that can be they hold in â—apite for their better assurance their demesns are entail'd on the Crown All yours because you are Christs and Christ is Gods Thus you see what comfort flows from this Doctrine of Union with Relation unto Christ. There 's yet another Dug which swels with Consolation and that is to be drawn 2. With respect to Believers themselves in a threefold regard viz. of their persons graces duties 1. Their persons Believers being united unto Christ they are they cannot but be his Fathers Jedidiahs Beulahs Hephziba's dearly accepted in the Beloved Ephes 1.6 They are also his own delight Prov. 8.31 He rejoyceth over them as a Bridegroom over his Bride They are to him as the Seal on his Arme as a e Cant. 8.6 Signet on his right hand He carries their names on his breast continually Exod. 12.29 And as for the Spirit of God that like Noahs Dove finds no where to rest the sole of his foot but the soul of a sincere Believer of whom it says here is my rest here will I dwell for ever for I have a delight herein 2. Their graces True Believers graces are in themselves very defective and imperfect The eye of their faith like that of Leah a blear-eye The hand of their confidence like that of Jeroboam much withered and blasted The fire of their love like that of green wood apt soon to expire The anchor of their hope very much crackt shoulders of patience sorely bruised feet of obeâ—ience like Mephibosheth lame yet because united unto Christ all accepted all hold scale and weight in heaven though not as to merit yet as to acceptance 1 Pet. 2.5 There is much alloy in the metal however I see my Sons stamp and Picture on the coyne and therefore saith God it shall passe for currant in heaven 3. Their duti s. Oh the defects of Saints duties How often do they pray as if afraid to be heard hear as if afraid to learn learn as if afraid to do do as if afraid to please and yet being united unto Christ how acceptable are their persons and performances Their weak prayers sound like melody Their broken sighs smell like Incense Their very stammerings seem Rhetorical Cant. 2.14 Not a good word falls from their lips but 't is recorded Mal. 3.16 Not a tear drops from their eye but 't is taken up and bottel'd Psal 56.8 Mites received as if they were Talents Cups of Cold water Ram-skins Goats-hair any thing desires instead of performances the will for the deed grief for want of will for the will it self 2 Cor. 8.12 and all because from such as are united unto Christ in whom the Lord is so well-pleased Matth. 3.17 that he looks on the very smoke of his Saints performance mixt with Christs merits as a sweet perfume Having done with the Consolation arising from this truth we proceed to the last Use which is of 4. Exhortation In it I shall addresse my self 1. To sinners then to Saints 1. To sinners that are as yet * Ephes 2.12 without Christ God Hope in this world Oh be you yet perswaded to give your eyes no sleep your eye-lids no slumber till you are really and closely united to Christ Jesus Methinks poor forlorne creature thou shouldest not need a Spur if thou dost consider 1. The dreadful dismal danger of thy present estate A soul not united unto Christ lies open to all danger imaginable 't is in the very Suburbs of destruction It walks in the valley of the very shadow of wrath death damnation True it may be thou perceivest it not but that speaks thy sâ—curity not
42.3 weak as a bruised reed through dimness and scantiness of knowledge as a building laid upon a weak or narrow foundation cannot be strong weakness of assent strength of temptations natural timorousness Rom 4.19 20. Act 6. suspiciousness and lowness of spirit In others it is strong and they are full of Faith as Steven having clear and large knowledge c. Both weaker and stronger may be considered either as Habitual in the root and principle or Actual as exercised toward Christ and the promises For the Definition or Description of Faith I shall not heap up words in mentioning many but take up with that full and excellent one of the late Judicious Assembâ—y in their larger Catechism that Christians may with more readiness and safety entertain it Description Faith is a Saving Grace wrought in the heart of a sinner by the Spirit and Word of God whereby he being convinced of his sin and misery and of the disability in himself and all other creatures to recover him out of that lost condition not only assenteth to the truth of the promise of the Gospel but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin and for the a cepting and accounting of his person righteous in the sight of God for salvation It hath here for its Genus or general and common nature a Grace it being compared with Love Hope c. they herein agree The word Grace distinguisheth it from other Habits even good and vertuous that are acquired this is a Grace or gracious disposition or habit infused A Saving Grace to distinguish it from and set it above common Grace and make it one of those better things that accompany salvation Heb 6.9 The Subject is twofold Subjectum Recipiens Occupans 2. Subject Subjectum recipi ns The first the Subject receiving it or in which it is most ordinarily called the Subject and this is The heart of man a sinner elected and called 1. It is Man that believeth not Angels for of their Faith we have no ground to speak It is Man not God and the Spirit in us but man through them Yea Man singularly not of another but of him that hopeth for life the Just shall live by HIS Faith not by anothers 2. It is the Heart of man with the heart man believeth Rom 10.10 the Heart includeth Will and Affections it is not the Vnderstanding onely nor so much though that necessarily makes way Coming to Christ is a spontaneous motion of Will and Affections renewed and this is beleiving there is assent to things revealed as true and acceptance of things offered as good receiving Joh 1.12 embracing with suitable affections to the Revealer and things revealed 3. The heart of a man a sinner for man upright is not capable of this Faith which is in God through a Mediator Believing the word of another concerning restoral and reparation speaketh loss and decay acceptance of alms poverty Indeed Adam might and must thus far exercise Faith in beleiving and trusting God it belongeth to the first commandment that he continuing upright there would be a continuation of Gods love and his happiness but Faith apprehending the promise of God of acceptation through the righteousness of another necessarily speaketh man a sinner Rom. 4.5 as Justification which is by Faith is of the ungodly Rom. 11.7 4. The heart of man a sinner elected the election obtained it the rest were hardned Tit. 1.1 and therefore is it called the Faith of Gods elect Remarkable is that expression As many as were ordained unto life beleived Act. 13.48 and our Lord saith all that the Father giveth him come unto him Joh 6.37 and the Jews not believing was because they were not his sheep and therefore heard not his voyce 5. The heart of man a sinner elected and called is the Subject of Faith Rom. 10.17 Faith is by hearing it is the souls answer to and compliance with Gods call God vailing his omnipotency under and putting it forth with words of command Uncalled and unbelievers are the same and therefore calling is one of the links of the golden chain of Salvation Rom. 8.28 30. and goeth before Justification by Faith in which Call the Terminus â quo is Satan sin misery death we are called from and the Terminus à d quem we are called to Christ God Holiness and Life Subjectum Occupans Materiale The Subject about which Faith is employed or Object that which and in which we believe is not God immediately though primarily Heb. 6.1 but Christ immediately and the Promises which are in him yea and amen 2 Cor. 1.20 and God through Christ 1 Pet. 1.21 he that believeth not in the Son believeth not in the Father and he that hath not the Son hath not the Father Act. 20.21 Repentance is peculiarly referred to God and Faith to the Lord Jesus Christ Faith also and the Promises Heb. 10.23 or God through Christ promising are Correlates and of all Promises those that concern righteousness and life through the blood of a Mediator are the peculiar object Act. 10.43 1 Joh. 5.10 11. Believing the witness of remission and the recrod of giving eternal li e is mentioned it is called beleeving the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glad tidings in the Gospel promises of remission and salvation Mark 1.16 It is true that Faith doth believe and apply every word of God Some things reductively and secondarily are the object of Faith in a sequacious Spirit credulous to whatever is contained in Scripture as that Abimelech had a wife c. Gen 20. Some things are more directly the Word of God expressed and asserted in the History of the Bible yet being believed have not an immediate connexion with Justification and Salvation thereby But the grand testimony of and through Christ Faith as saving principally respecteth and as assenting in the mind looks upon the Promise as accepting in the Will and Affections respecteth Christ The ground on which we believe Formale called the Formal Object of Faith shall be referred to the Externally moving Cause to believe of which afterwards Of all Four Causes I shall speak in order 3. Causes Efficient Principal and first of the Efficient which is either Principal or less Principal The Principal Cause may be considered as that from which the beginning acting continuance growth and perfection of Faith do proceed and this is the Blessed Trinity or God the Father through the Son by the Spirit 1. The beginning root and habit of Faith is from God if of every a Phil 1.6 good work and b Jam 1.17 gift then this and therefore it is called the c Ephes 2.8 gift of God and to you it is d Phil 1.29 given to believe e Heb 12.2 Jesus also is called the Author this is wrought by the Spirit it is
called one of the f Gal 5.22 2 Cor 4.13 fruits thereof and he called the g Spirit of Faith for indeed the word and letter is dead the Spirit quickneth and this powerfully and certainly yet sweetly making willing to beleive in the day of his power Psal 110.3 2 Cor 6.7 10.4 for it is not the Word of truth only but the power of God that made the Apostles warfare so victorious in subduing souls to the obedience of the Faith It is so great a thing to bring blind proud self-destroying man to own Gods way of Salvation by the righteousness of another to accept all from another and him a crucified Saviour that it is a great part of the great mystery of godliness 1 Tim 3.16 that Christ should be believed on in the world so that it needs an exceeding greatness of Divine Power Ephes 1.19 the working of a mighty power in them that beleive even such as raised Christ from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est facultas ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius sese exerentis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsisius effectus sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez in loc though other sence is put upon that place yet by many judicious Expositors is this sence followed which we find in the Gr. Schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. None can come to the Son except the Father draw them Joh. 6.44 in which the Author and powerful manner of operation in causing Faith are contained And all this in effectual calling and regeneration before which is no part and degree no act and demonstration of spiritual life Ephes 2.1 Joh. 1.12 13. Act. 14.27 for we are dead which is not of him that willeth not of flesh and blood and the will of man but of God and this is spoken of the Believer to whom God opens the door of Faith 2. The actings and operations of Faith are from God as in him we live Joh. 15.5 so we move and without him can do nothing he worketh to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velle bonum aeque ac voluntatem bonam he worketh habit and principle and by supervening Grace exciteth to and assisteth in acting it 3. The continuance and perseverance of Faith are from above Christ causeth our Faith not to fail Luk. 22.32 1 Pet. 1.5 and we are kept by Gods mighty power through Faith unto Salvation and Faith is by the same preserved The a 1 Thess 5.23 24. faithful God that effectually calls will safely keep in b Jude 8. Jesus Christ c 1 Cor. 1.8 and confirm to the end for this is the d Joh. 17.11 12 24. desire of the Son unto the Father and e Joh. 6.39 Mar. 9.24 Luk. 17.5 will of the Father concerning the Son 4. The growth and increase of Faith are from God who giveth all increase and therefore it was well prayed for unto the Lord to help unbelief and to increase Faith 5. The perfection of Faith is from God and Christ Jesus is as the author Heb. 12.2 so the finisher of our Faith and this either by bringing it to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest degree it can reach or is necessary for the Saints it should reach to in the world fulfilling all the good pleasure of his goodness and the work of Faith with power Phil. 1.6 and because he hath begun perfecting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or by perfecting it in vision 1 Pet. 1.9 for it's God that gives the end of our Faith Salvation Less Principal The Less Principal Efficient Causes are either Impulsive or Instrumental Impulsive The Impulsive or Moving Cause is either External or Internal The Inwardly moving Cause Proegumena is 1. On Gods part his free grace and love self-moving goodness in which sence it is called the a Ephes 2.8 gift of God and the b Rom. 11.7 election obtain it even those that are ordained to life believe Act. 13.48 Not improvement of Reason not use of means appointed for the attainment of Faith that merit this gift but God worketh all of his own good pleasure Phil. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appears in that not many noble and wise but poor receive the Gospel 2. On the sinners part who doth believe and being quickned moveth acted acteth and that freely the moving Cause is sence of misery and undonness without Christ and interest in the promise through Faith there being no other name Act. 4.12 Joh. 3.18 and he that believeth not being condemned So that here is the necessary condition and causa sine qua non of Faith sense of misery and inability in self and all creatures to recover a man out of his lost estate whence ariseth renouncing and throwing away all our own righteousnesses those filthy rags Isa 64.6 Phil. 3.9 not having or not depending upon our own righteousness or any thing short of Christ The outwardly Moving Cause Procatarctica 1. On Gods part to give Faith is Christ and his merit for every good gift is through Christ Omne donum gratiae Dei in Christo est Ambr. in Ephes 1. As from the father of lights so through the the Sun of righteousness none come to the Father nothing cometh from the Father but by him whom by this means the Father will make to be honored as himself Joh. 5.23 As salvation was purchased by Christ upon terms of believing so Faith also whereby we lay hold upon Christ for Salvation and therefore that Spirit which is called the Spirit of Faith is by Christ promised upon his purchase making and ascending to be sent to convince the world of that great sin of unbelief Joh. 16.9 2. The externally moving Cause to believe on the sinners part which may be called the Formal Object is twofold 1. As to God and his Word Gods Veracity and infallible truth Heb. 4.13 6.18 Titus 1.2 1 Thess 2.13 Joh. 3.33 Heb. 10.23 he can neither be deceived nor deceive God which cannot lye hath promised is joyned to Hope and therefore Faith He that believeth receiveth the Word of God as the word of God and seteth to his seal that God is true accounting him faithful that hath promised the ground of Faith being Gods faithfulness and the object the Promise God's having spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was enough to Abraham Rom. 4.17 18. in a difficult case Here is the Resolutio fidei into its stable foundadation Gods unquestionable Truth who is Prima veritas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh 5.10 so that the believer hath the witness in himself and his evidence is better and assent stronger as to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than any ones as to things apprehended by sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore sometimes divine testimony is added to rational discovery
in Faith without wavering is required and he that wavereth is bid not to think he shall receive any thing Yea Jam. 5.15 the efficacy of the prayer of Faith is by him asserted and throughout Scripture by remarkable expressions and instances abundantly confirmed and proved Fidelem si putaveris facies is true as to God Sen. as well as man And that of the Roman Historian Liv. Vult sibi quisque credi habita fides ipsam plerumque obligat fidem But it doth not produce this eminent effect as to Prayer only rendring it acceptable but also 5. Acceptance to the person in all services together with the distinction of and denomination of Good given to habits and actions flowes from Faith Heb. 11.6 vers 4. vers 5. Without Faith it is universally and utterly impossible to please God By Faith our Sacrifices become excellent and we with them we and they please God and therefore it is not without good reason usually accounted that Wedding garment which renders our presence welcome to the Lord in any Ordinance or service Mat. 22.11 Faith taketh away the savor of the flesh which whatsoever is born of the flesh hath and gives a divine tincture and relish it is like a vein of gold running through all duties which makes them precious though still they be somewhat earthly That it is Characteristically denominative of other Graces and distinctive of them fâ—om moral vertues those splendida vitia may appear if it be considered That even that eminent Grace of Love is nothing without Faith 1 Cor. 13.2 Gal. 5.6 as no Faith without it could be any thing and doth nothing without it Faith worketh by Love not Love but Faith by it Faith being first and chief in being and working Humility was eminent in the woman and Centurion Mat. 15.27 28 Mat. 8.8 10. yet not Humility but Faith was taken notice of this being the main tree that a sprig from its root receiving its excellency from it and by faith accompanying and overtopping it becoming true humility and not a degenerate meanness and abject lowness of Spirit Sorrow for sin would not deserve the name of Repentance nor Confession be ingenuous but for the hand of Faith laid on the head of the Scape-goat Faith believing Gods promise concerning the Moderation Sanctification removal of Affliction worketh in a way of Patience Jam. 1.3 and this Faith accompanying ennobles Christian Patience and makes it not to be Obstinacy or Insensibility So it makes a Christians contempt of the World not to be a Vain-glorious pretence or a sullen morose reservedness Thus might we run through many more 6. Conquest over Adversaries and hinderances in the way to heaven Isa 9.6 Heb. 2.10 Ephes 6.16 Faith in the mighty God the Captain of our salvation who hath led captivity captive disarmed the powers of darkness and triumphed over them and we in him our head makes couragious and that victorious for if we resist the General of the adverse party will flee Jam. 4.7 1. Pet. 5.9 only we must resist him stedfast in the Faith holding up that shield that will repel and quench all his darts For the life of sence in the lusts of the flesh and of the eye 2 Cor. 5.7 and the pride of life the life of Faith is diametrically opposite thereto by Faith not sight c. doth necessarily weaken it as we find in those Worthies Heb. 11. that by Faith denied themselves in so many things pleasing to flesh and blood and did and suffered so many things contrary thereto For the World as that same eleventh of the Hebrews giveth remarkable instance so St. John beareth testimony in most significant phrase to the power of Faith herein 1 Joh. 5.4 calling it the Victory whereby we overcome the world because certain victory attends and shall crown all that fight the good fight of faith against the World as the God and Prince of this world so the pleasures of the world the honors the profits the friendship of the World with their contrary troubles and the snares and temptations of both 7. Confession and profession of the Faith This is an inseparable adjunct and consequent of true Faith though I call it not a property because this may be where true faith is not but where Faith is this will be also all is not gold that glisters but that is not gold that doth not glister Can a man carry fire in his bosom and not discover it Can a man have the Spirit of Faith 2 Cor. 5.13 and believe yet not speak The Apostolical command is not only that we stand fast in the Faith 1 Cor. 16.13 Heb. 10.23 Rom. 10.10 but also that we hold fast the profession of our Faith for as with the heart man believeth to justification so with the mouth confession is made to salvation Let our unchristianly and irrational deriders of Professors and Profession consider this 8. It giveth the soul a sight of things invisible Heb. 11.27 Joh. 1.18 Exod. 33.20 2 Cor. 4.18 and an enjoyment of things to come By Faith Moses saw him that is invisible Jehovah whom otherwise no man hath seen nor can see and live Yea by the same St. Paul and others of the faithful looked at those eternal good things which are not seen 5.7 for they walked by Faith and not by sight By this the Saints can look within the vail By Faith the soul takes a prospect of the promised Canaan this being the Pisgah of its highest elevation Joh. 8.56 By this Abraham saw Christs day and rejoyced It gives a present subsistence to certain futures and is the evidence of things hoped for Heb. 11.1 and not seen for which cause the believers conversation will be in heaven where he seeth his treasure is and where therefore his heart is 9. Joy and Peace in some degree is an immediate effect of true Faith and no true Joy is without Faith though higher degrees flow through Assurance Rom. 15.13 There is joy and peace in believing and a joy of Faith especially when conjoyned with growth Phil. 1.25 It is expressed by leaning and staying upon the Lord which speaks support fixation quietation of mind For which cause a childe of God under desertions prefers his life of Dependance before the Worldlings life of enjoyment and findes some satisfaction in present unsatisfiedness hath some glimmerings of light in the dark night of unassuredness God hath promised to keep him in peace in peace translated perfect peace whose mind is staid on him 2 Isa 26 3. Ch ron 20.20 because he trusteth in him Believing in the Lord brings establishment not only as to the condition and state of the person but also as to the disposition and frame of the mind We finde it in other cases believing the promise and relying on the power and love of another affords a great calm and some secret joy to a mind
Faith c. yet in good measure must other graces accompany for this is an indispensable duty to add to Faith temperance 2 Pet. 1.5 patience brotherly kindnesse Faith with many other graces are called in the singular number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fruit of the Spirit because connex and inseparable Gal. 5.22 Besides that the growth and strength and activity of other graces have dependance upon it both as it pleads with Christ in prayer for all and pleads with the soul to act stir up and abound in all Abrahams faith had self-denial accompanying it there will be patience for he that believeth will not make hast See more tending to this under the fifth effect of faith Let not men speak of their faith then when other graces are no way suitable Seventhly True and saving Faith is working and fruitful though love and good works are not the form of it as the Papists plead yet it alway hath love accompanying Gal. 5.6 James 2.17 Eph. 1.15 and worketh by love and without works is dead Per opera consummatur fides non ut formatum per suam formam sed ut forma per suas operationes actus primus per actum secundum Alting Faith alone justifieth but Faith which justifieth is not alone Bona opera non praecedunt justificandum sed sequuntur justificatum They that are in Christ Jesus by Faith are described by walking in Christ and according to the Spirit Quomodo accipitur fide quomodo ambulatur in eo ad praescriptum voluntatis ejus vitam instituendo ex ejus Spiritu vivendo Zanch. in Col. 2.6 Faith is obediential Rom. 16.26 and cannot but be so for he that believeth really his labour shall not be in vain in the Lord cannot in reason and holy ingenuity 1 Cor. 15.58 but think it meet he be fruitful and abounding alway in the work of the Lord Alii cogitant pii credunt Aug. for others they do but think not know the greatness and certainty of the reward Yea indeed that assurance I before spake of proceeds from Faith through obedience By this we know that we know him know put for believe Zanch. in loc as Isa 53.11 if we keep his Commandments I shall therefore according to St. Pauls command to Titus affirm constantly this as a faithful saying Tit. 3.8 That they which have believed must be careful to maintain good works Eighthly True and saving Faith trusting God for the greater will trust him for lesser mercies To them that through Christ do believe in God 1 Pet. 1.21 this will seem forcible arguing and a necessary inference He that spared not his own Son but delivered him up I believe for me Rom 8.32 how will he not with him give me also all things freely God hath made all sorts of promises to true Faith and accordingly many of the Servants of God have expressed confidence in God when things have gone worst with them they would not be afraid what man can do unto them nor of evil tidings Psal 11.7 their hearts were fixed trusting in the Lord The just's living by Faith is true in this sence also Gal. 2.20 and that of Pauls living the life in the flesh by the Faith of the Son of God hath much in it Though I know natural timorousness and living too much the life of sense may occasion some worldly fears in a Believer as boldness of temper carelesness false confidence may much bear up an unbeliever Yet in great measure their pretences to faith are questionable I might say their faith is but pretence who say they can trust God with their Souls but will not trust him with bodies and estates Ninthly 1 Pet. 2.7 Vers 8. Isa 53.2 Cant. 5.9 True and Saving Faith makes Christ very precious to them that believe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but to the unperswadable he is a stone of stumbling without form or comeliness they ask the believer What is thy beloved more than another And no wonder for none but the believer hath a cleared eye to behold things that aâ—e spiritually discerned Tolle meum tolle Deum Psal 34.8 Psal 104.34 None but he hath that special interest which inhanceth the price and valuation None but he hath that experience by which it is tasted and seen that the Lord is good But sight propriety and experience will make him inestimably precious and the meditation of him sweet Faith that seeth his necessity seeth also his excellency and takes him not upon constraint but choyce Those things that are â—pposite to true Faith are of two sorts 6. Opposites First Such as speak the soul void of it and are simply inconsistent with it Secondly Such as actively war against it and repel it These I shall call Contrarily Opposite those Privatively Opposite though the terms may seem not fully suitable to all the particulars Some things are Privatively Opposite to true and Saving Faith Privatively as relating to the Vnderstanding others as to the Will others as to the Life First As to the Vnderstanding and Assent 1. Ignorance bilndness darkness of the inconsistency of which with Faith see before of the Word the Instrumental Cauâ—e This either is invincible Ignorance Act. 17.30 where means of cure are wanting Or Vincible which carelesness sloath or affectation causeth for there are some persons willingly and wilfully ignorant 2 Pet. 3.5 Joh. 3.19 and love darkness 2. Unperswadableness to assent to the truth of the Word and Promise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impersuasibilitas Rom 11.30 31 When men are not satisfied in the grounds of believing and so assent not wherein yet somtimes there is a battery shaking the Assent and by parley bringing near a surrender Act. 26.28 an almost perswasion which yet is ineffectual 3. Error in Fundamentals especially those that concern Faith Christ the Promises Justification and salvation Corrupt minds are reprobate concerning the Faith 2 Tim. 3.8 Therefore doubtful Disputations Rom. 14.1 where on one side is error are dangerous to the weak Secondly As to the Will Affections and Consent Heb. 2.3 1. Unbelief not accepting the good things promised through ignorance or careless neglect of great salvation 2. Disbelief when men through dissatisfaction with the reasons to believe or through pride stubbornnâ—ss uncompliance of spirit Joh 5 39 40 44. WILL not come to Christ for life will not submit to the righteousness of God Thirdly As relating to Life practice and profession 1. Heresie is Privatively Opposite Such as joyn obstinacy and promulgation to their errors 2 Tim 2.16 whose words eat like a gangrene Tit 3.10 are to be rejected as men void of and enemies to the Faith 2. Apostasie from the truth and profession of the Gospel called denial viz. after knowing and owning These never were of the Faith 1 Joh 2.19 else would they not have gone from it This is a dangerous thing drawing
unto the Lord and when provoked by others it is to return to the Lord their God Hosea 14.1 and when God calleth and chargeth their Repentance with hypocrisie it is with this complaint They cryed but nat unto me and they returned but not unto the most High Hosea 7.14 16. The Gospel penitent turneth not from sin to sin as do the profane nor from sinful rudenesse to common civility or only moral honesty as do the civil honest man but unto piety acts of Religion unto God God is the sole object of his affection and adoration the true penitent is prostrate at the feet of God as him only that pardoneth iniquity transgression and sin And pliable to the pleasure of God as him only that hath prerogative over him the whole man soul and body is bent for God and pursueth communion with and conformity to God not only doth Repentance turn us from what is grievous and contrary to God but unto that which is agreeable and acceptable God the minde returneth from the devising of evil to the review of the minde and will of God Psal 1. v. 1 2. from sitting in the seat of the scorneful unto meditating on the Law of God night and day his earnest out-cry is Lord Acts 9.6 what wouldest thou have me to do for he is transformed in the spirit of his minde to prove what is the good and acceptable will of the Lord Rom. 12.3 and full well knoweth it is life eternal to know God 1 Pet. 2.2 and Jesus Christ and therefore having once tasted that the Lord is gracious he as a new-born babe desireth the sincere milk of the Word Gods Word is his great delight and beautiful in his eyes are their feet that bring glad tydings from Zion Rom. 10.15 The will and affections return from all evil unto a resolution and ready acceptance of the good and acceptable will of God not only doth the Gospel penitent pray Wherein I have done amiss do thou shew it me I will do so no more but also speak Lord for thy servant heareth for it is wholly resolved into the will of God approving what is good prizing every act of worship and purposing an exact observance of it sincerely praying Let thy will be done on earth as it is in heaven and accounting it his meat and drink to do the will of God his desires and affections run out to God and God alone there is nothing in all the earth to be compared with God nor any in heaven acceptable to the soul besides God Psal 73.25 The Lord becomes his very dread and delight he rejoyceth in the Lord and continually feareth before him such are his affections now towards God that he can leave all to follow him father mother sisters brethren wife children lands houses nay life it self becomes nothing in respect of God A Gospel penitent stands convinced that if any man love the world the love of the Father is not in him 1 Joh. 2.15 And if any man love any thing better than Christ he is not worthy of him Matth. 10.37 and so he accounteth all things drosse and dung in comparison of Christ Phil. 3.7 The Lord is his chiefest among ten thousand his all in all and so his outward man is ready in the utmost of endeavours to do the will of God he is wholly resigned to Divine pleasure to do or suffer any thing God shall not enjoyne what his attempts and utmost industry shall not be to performe or inflict what he shall not in patience and silent submission endure Repentance is no other than the obedience of faith 1 Pet. 1.2 the penitent Romans do obey from the heart the forme of sound words unto them delivered or as the Greek bears it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into which they are delivered as in a mold which leaves its shape and impression on that which passed through it Rom. 6.17 For the stony heart removed the Law of God is imprinted in the soul the Spirit of Repentance maketh us walk in Gods way Ezek. 3.26 and to do his Statutes The command of God carrieth the truly penitent contrary to the commands of men nay corrupt dictates of their own soul J seph dare not sin against God for all Potiphars possession nor Daniel slack his devotion for fear of a Lyons Den nay it is irksome to a penitent Peter to be once and again provoked to obedience as half angry he cannot but cry out John 21.17 Why Lord thou knowest I love thee he is ready to execute Divine prescription against the utmost of opposition he never desireth other Apology than whether we obey God or man judge ye for Christ is exalted to be Lord and King to give Repentance c. Not only doth he believe but is also ready to suffer for the sake of Christ he is contented to be at Gods carving as unworthy any thing under sharpest sorrows he is dumb Psal 39.9 and openeth not his mouth because God did it in saddest disasters he complains not because he hath sinned against the Lord 2 Sam. 16.10 let Shimey curse him he is quiet nay grieved at the instigations of revenge for that God hath bid Shimey curse in all his actions and enjoyments he is awed by and argueth not against God However he may with Hezekiah slip and fall in his life time yet the support of his soul at death is Lord Remember I have walked before thee with an upright and perfect heart and have done that which was right in thine eyes Isa 38.3 And with Paul he may finde a Law in his members rebelling against the Law of his minde yet can thank God that with his minde he serves the Law of God Rom. 7.25 So that true Gospel Repentance doth not only convince and cast down but change and convert a sinner sense of and sorrow for sin as committed against God are necessary and essential parts but not the whole or formality of Repentance no that is a turning from sin all sin unto God only untâ— a God it indulgeth not the least iniquity nor taketh up short of the Lord it stayeth not with Jehu at the extirpation of Baal but with Hezekiah and Josiah Rest reth the Passeover the worship of the Lord and that is the fourth thing considerable in the nature of Repentance Conclusion 5 The fifth and last conclusion is Confession of sin and prayer for its pardon are constant concomitants of true Repentance The true penitent is not only the sinner of sense but of hope and therefore a suppâ—iant at the Throne of Grace prostrate at the foot-stool of mercy confessing sin and suing for pardon freely accusing and fully condemning it self before God every penitent soul comes to God like Benhadad to the King of Israel wiâ—h an Halter about his Neck praying Forgive us our trespasses David is no sooner brought to Repentance by Nathan but he is brought on his knees before the Lord with an I havâ—
grace which produceth some particular and partial change but not a total and universal 4. A real change to distinguish it from hypocrisie which makes shew of a great and goodly change but is only outward and seeming not inward and real which three are often taken but as often mistaken for holinesse 5. Wrought it is neither natural nor acquired or taken up by the power of our own free will or force of others perswasion strength of reason convictions resolutions from within or without Hence we are said to be Gods workmanship Eph. 2.10 To be wrought to the same thing 2 Cor. 5.5 6. In the whole man 1 Thes 5.23 The God of peace sanctifie you wholly and I pray God your whole soul and body and spirit be kâ—pt blamelesse c. So that if you ask where is the seat of this holinesse is it in the head or heart or conscience or outward man I answer in no one but all of them it is as leaven that leaveneth the whole lump it is as the soul tota in toto tota in qualibet â—arte The understanding in a new sanctified person is enlightned to discern spiritual things which before he understood not his memory sanctified to retain what is good and shut out what is hurtful conscience awakened to check for sin and exc te to duty will subdued to embrace good resist evil affections orderly placed to love fear desire delight it and to hate and what is sutable to holinesse and the whole outward man for speech actions behaviour yea habit and dresse is composed as becometh holinesse 7. Of a formerly vile sinner grace makes a mighty change when it works effectually none so bad so far gone but it can br ng home Ezek. 16.6 Esay 55.13 it findes one in his blood and leaves him clean it findes a thorn and leaves a mirtlâ— it meets with a Publican and Harlot and leaves a Saâ—nt it meets with a bloody Persecutor and hellish Blasphemeâ— and turns him into a Preacher or Martyr as Paul it findes men as bad as bad can be and leaves them in as good a state as the best 1 Cor. 6.9 10 11. 8. By the Spirit of God we may not ascribe it to the vertue of Ordinances or worth of Instruments 1 Cor. 9.11 But ye are washed but ye are justified but ye are sanctifiâ—d by the Spirit of our God Art nâ—ture education can do nothing here it is not by might or power but by the Spirit of God Zach. 4.6 9. Whereby the heart is purged c. here the parts of holinesse which are two mortification and vivification Esay 1.16 17 Cease to do evil learn to do well The first is privative The second positive Grace works right when there is first a leaving of old sin it is not putting a new piece on an old garment or clapping a new Creed to an old life or new duties to wonted courses Deut. 22.9 10 11. this were to sowe with divers seeds or wear a garment of woollen and linnen which God hates but there must be as to the privative part 1. A heart purged from the love of every sin there may be sin left in the heart no sin loved and liked the evil that I do I haâ—e sin and grace may stand together Rom. 7.15 not love of sin and grace 2. A life from the practice and dominion of sin sin remains still but raigns no more he was a servant of sin Rom. 6.17 18. and had members enough to be instruments of sin a mouth to speak it a tongue to speak for it a wit to invent for it reason to argue for it hands and feet to work and walk fot it purse to spend upon it there is none of these now Secondly and the other part is yet much better he is in heart and life carried out after every good it is not a bare breaking off of sin that makes a Christian it is one half of a Christian but there must be a turning from sinne and bringing forth fruites meet for Repentance You have both these parts 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit and perfect holinesse c. To come to the Reasons of the point which are foure Reas 1. This is Gods great designe therefore should be ours It is the greatest design God hath upon his people in all he doth to and for them All the immediate acts of God and all his mediate tend to this 1. All Gods immediate acts Pitch where you will carry it to the first of Gods acts towards man in Election God hath chosen us before the foundation of the world Ephes 1.4 2 Thes 2.13 that we should be holy So that I may not say If I am Elected I shall be saved though I live in sinne but if Elected I must be Sanctified and dye to sinne 2. Take all the acts of the three persons apart 1 Pet. 1.14 15. 1 Thes 4.7 First The Father if he adopt if he regenerate if he call it is that we should be holy Secondly It is the end designed by all that Christ did his Incarnation Hebr. 2.11 Hebr. 13 12 Eph. 4.26 27. Life Death Doctrine Example Humiliation Exaltation Prayers Promises Threats Miracles Mercies yea of his Intercession in heaven that we might be sanctified Thirdly It is the end of all that the Holy Ghost doth All the works of the Holy Ghost may be referred to three heads 1. His gifts 2. Graces 3. Comforts and all these tend to holinesse 1. All the gifts of the Holy Ghost if a gift of prayer of conviction terror c. it is to sanctifie thee if of knowledge utterance c. it is to make others holy 2. A l his graces What is Knowledge Faith Repentance Love Hope Zeal Patience given for but to make thee holy yea they are the several parts of thy holinesse it self which is made up of nothing but the graces of the holy Spirit 3. All the comforts of the Spirit are given to strengthen our hands in holinesse What is the peace of God love of God pardon of sin assurance of salvation joy in the Holy Ghost Spirit of Adoption given for but to make us more watchful humble lively in holinesse The Privy Seals of Justification must be attested in Letters Patents under the broad Seal of Sanctification or it may be well suspected Jeremy had two Evidences of his purchase Jerem. 32.10 one sealed the other open so must we 2. The mediate acts of God whatsoever they be in Providences or Ordinances First All ways of Gods Providence to his people tend to their sanctifying 1. If God afflict he saith to sicknesse Go and pull me down that proud sinner that he may be sanctified Go saith the Lord to the winds and storms of the Sea blow and beat the Ship to awaken me that sleepy Jonah Jonah 1.17 2.10 swallow him up saith he to the Whale the Lord spake to
to be tryed for his life he would bethink himself of all the Arguments he could to plead in his own defence we are all shortly to be tryed for our souls while others are thinking how they may grow rich let us bethink our selves how we may abide the day of Christs coming The serious thoughts of judgement would be 1. A Curben-bit to sinne am I stealing the forbidden fruit and the Assizes so neare 2. A spur to holinesse * Nihil est quod magis proficiat ad vitam honestam c. Amb. 1 Pet. 3.10 But the day of the Lord will come as a Thief in the night seeing then all these things shall be dissolved what manner of Persons ought ye to be in all Holy Conversation 2. Branch 2. Branch Let us solemnly prepare our selves for this last and great Trial that is by setting up a judgement-seat in our own souls let us begin a private Sessions before the Assizes it is wisdome to bring our souls first to tryal Lam. 3.40 Let us search and try our wayes let us judge our selves according to the Rule of the Word and let conscience bring in the Verdict The Word of God gives several Characters of a man that shall be absolved at the day of judgement and is sure to go to Heaven Character 1 1. Character is humility Job 22.29 The Lord will save the humble person Now let conscience bring in the Verdict Christian art thou humble not only humbled but humble dost thou esteem others better than thy self Phil. 2.3 dost thou cover thy duties with the vail of Humility as Moses put a vail on his face when it shined if conscience brings in this Verdict thou art sure to be acquitted at the last day Character 2 2. Character love to the Saints 1 John 3.14 We know that we have passed from death unto life because we love the Brethren Love makes us like God 1 John 4.19 it is * Aug. radix omnium virtutum the root of all the graces Doth conscience witness this for you are you perfum'd with this sweet spice of love do you delight in those who have the Image of God do you reverence their graces do you bear with their infirmities do you love to see Christs picture in a Saint though hung in never so poor a frame this is a good sign that thou shalt pass for currant at the day of judgement Character 3 3. Character a penitential frame of heart Acts 11.18 Repentance unto life Repentance unravels sin and makes it not to be Jerem. 50.20 In those dayes the iniquity of Israel shall be sought for and there shall be none A great ball of Snow is melted and washed away with the rain great sinnes are washed away by holy tears Now can conscience bring in the evidence for thee dost thou tune the penitential string thou that hast sinn'd with Peter dost thou weep with Peter * Qui secutus es Petrum errantem sequere poenitentem Ambros and do thy tears drop from the eye of faith this is a blessed sign thou art judgement-proof and that when thy iniquities shall be sought for at the last day they shall not be found Character 4 4. Character Equity in our dealings Psa 24.3 4. Who shall ascend into the hill of the Lord mundus volis he that hath clean hands Injustice doth sully and defile the hand what saith conscience is thy hand clean it is a vain thâ—ng to hold the Bible in one hand and false weights in the other Beloved if conscience upon a Scripture-trial give in the verdict for us it is a blessed sign that we shall lift up our heads with boldnesse at the last day Conscience is Gods eccho in the soul the voice of conscience is the voice of God and if conscience upon an impartial trial doth acquit us God will acquit us 1 John 3.21 If our heart condemn us not 1 John 3.21 then have we confidence towards God If we are absolved in the lower Court of conscience we are sure to be absolved at the last day in the High Court of Justice It were a sweet thing for a Christian thus to bring himself to a Trial. Seneca tells us of a Romane who every day ca led himself to account quod malum sanasti what infirmity is healed wherein art thou grown better then he would lie down at night with these words O quam gratus sonnus O how sweet and refreshing is my sleep to me Use 4 Use 4. Here is a fountaine of Consolation opened to a believer and that in three Cases Consolation In case of 1. Discouraging fear 2. Weaknesse of grace 3. Censures of the world Case 1 First Here is comfort in case of discouraging fear Oh saith a believer I fear my grace is not armour of proof I fear the cause will go against me at the last day Indeed so it would if thou wert out of Christ but as in our Law-Courts the Client hath his Atturney or Advocate to plead for him so every believer by virtue of the interest hath Christ to plead his Cause for him 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous 1 John 2.1 What though Satan be the accuser if Christ be the Advocate Christ never lost any Cause he pleaded nay his very pleading alters the nature of the cause Christ will show the debt-book crossed with his own blood and it is no matter what is charged if all be discharged here 's a Believers Comfort his Judge will be his Advocate Case 2 Secondly Here is comfort in regard of weaknesse of grace a Christian seeing his grace so desective is ready to be discouraged but at the day of judgement if Christ finde but a dram of sincerity it shall be accepted if thine be true gold though it may be light Christ will put his merits into the Scales and make it passe currant he that hath no sinne of allowance shall have graines of allowance I may allude to that Amos 9.9 Ne lapillus in terram yet shall not the least grain fall to the earth He that hath but a grain of grace not the least grain shall fall to Hell Case 3 Thirdly it is comfort in case of Censures and slanders the Saints go here through strange reports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.8 John Baptists Head in a Charger is a common dish now adayes 't is ordinary to bring in a Saint Beheaded of his good name but at the day of judgement Christ will unload his people of all their injuries he will vindicate them from all their calumnies Christ will be the Saints Compurgator he at that day will present his Church sine macula ruga * Eph. 5.27 not having spot or wrinkle OF HELL MATTH 25.41 Then shall he say also unto them on the left hand Depart from me ye Cursed into everlasting fire prepared for the Divel and his Angels IF any in the broad
John 15.4 5. Oh! let 's then labour to see and be truly sorrowful for all our sins and pray Lord Turn thou us Jer. 31.18 and we shall be turned from all our sins and accept of a whole Christ for our only Lord and Saviour oh sith we cannot wash our hands in innocency le ts be washing them daily in the tears of true penitency let 's go to the Fountain open'd to wash in for sin Zâ—ch 13.1 Isa 30. ult Rev. 20.10.14 15.21.8 and for uncleanness that we may not be cast into the River and Lake of fire and brimstone Oh! let 's now bathe our souls in the blood of Christ that everlasting burnings may not hereafter seize upon us Hence Learn 3. Not to blame Gospel-Ministers for preaching of terrors hereby they would stave us off from running head-long into Hell and bring us to repentance that we may not be cast into that prison where there is no place for repentance 2 Cor. 5.11 Knowing the terrors of the Lord we perswade men in love to their precious souls we are bound being assured we must give an account to awake our hearers Hebr. 13.17 lest they forget God and be turned into hell we dare not betray your pretious souls to gratifie you at present Psal 9.17 and indulge you in your sins as the Apostle says We must not for meat destroy the work of God Rom. 14.15.20 for preferment favour or respect from you at present we dare not suffer your immortal souls to perish without warning oh friends be not angry with us the Embassadours of Jesus Christ when we see any of you hastning down the broad way which leads to Hell as sure as we are here now if we then cry fire fire to bring you back You have no more reason to think us your enemies for this warning of you and telling you the truth in love Gal. 4.16 than any of your children have to think the most dear and tender Parents amongst you were their enemies when seeing them through carelessnesse ready to fall into fire or water they should cry out oh take heed Children or you are irrecoverably lost Learn 4. Not to grudge sinners their portion in this World Davids advice should be our practice enforced from this very Doctrine viz. Not to fret our selves at evil doers nor to be envious against the workers of iniquity Psal 37.1 2. 9.17 Prov. 24.20 for they shall soon be cut down as the grasse they shall be turned into Hell their foolish prosperity will destroy them their candle shall be put out and that in a snuff which will never cease stinking why then should we be offended at their prosperity here who are reserved to an extremity and eternity of torment hereafter Mal. 3.15 it is a grosse mistake to call the proud happy or to think the godly most miserable 1 Cor. 15.13.19 because they are here sometimes a little under a cloud The Psalmist was tempted to it but the knowledge of this Doctrine in the Sanctuary Ps 73.3.18 19 did soon rectifie his judgement and made him conclude that God had set them in slippery places to be cast down into destruction Job 20.6 7. and utterly consumed with terrors and perish for ever we had more need to pity than repine at our wicked Neighbours Mat. 19.24 with Luke 16.25 having their good things here when we consider how hard a matter 't is to have good things here with Dives and with Lazarus too hereafter in Abrahams bosome Learn 5. Lastly To admire and be greatly affected with the superlative love of Christ in undergoing that punishment in our stead if we will receive him for our Lord and Saviour which will be extream and eternal torment to all that do refuse him And if he be Judge Mat. 10.14.15 39 40. they who receive not his Embassadors in his Name are of that number Oh! who would not then kiss the Son that believe the wrath of God will inflict these eternal torments Oh! Christians such I wish we may a l be in deed and truth let 's bless and kisse this blessed Son of God that bare for us this insupportable wrath Psal 2.12 1 Thes 1.10 Colos 2.15 Hosea 13.14 1 Cor. 15.54 55. Mat. 23.14 Hebr. 2.3 Gal. 3.13 Hebr. 2.9 even Jesus which delivered us from the wrath to come and triumphed over principalities and over tho Grave and Hell the greatnesse of the damnation we are exposed to by nature doth greaten the salvation purchased by grace Oh! blessed Jesus thou wast cursed here and tasted'st the death that was accursed even this in thy sentence Isa 53.5 7 8. Rom. 8.1 Mark 3.29 with Heb. 6.2 5.9 Acts 2.24 Psal 116 3. John 8.51 thou wast bruised afflicted and broken of God for us but thou was taken from Prison and from judgement and everlasting condemnation for it was not possiâ—le that Thou shouldst be holden of any pains so that though every Believer shall see a Temporal yet shall he never see Eternal Death but inherit Eternal Life OF HEAVEN MATTH 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world THE Description of Heaven is a work fitter for an Aaron the High Priest of the Most High when upon Mount Hor he is stripping himself of the vile body of sin or for a Moses when on the top of Nebo after a Pisgah prospect * Deut. 34.5 as the Jews comment he died at the * Cant. 1.2 kiss of God refunding that * Gen. 2.7 breath of life and expiring his soul into the bosome of God Nay more fit to be described by a pen taken from the Wing of a Cherubim than the stammering tongue of any mortal man For whoever attempts to speak of an heavenly state while himself is on earth his discourses of that must needs be like the dark dreams and imaginations of a child concerning the affaires of this world while it self is yet swadled and cradled in the womb Yet discourses of Heaven were never more seasonable upon earth When * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Laer. Anaxagoras was accused as not studying Politicks for his Countryes good he replied I have a very great care of my Country pointing up to heaven if ever Christians had cause to make all honest haste to heaven 't is in a sinful and a perverse generation when the waters cover the earth whether should a Dove-like soul fly but to the Ark of God when Gods judgements and his Avengers of blood threaten us on every hand what City of refuge can we run to but the Sanctuary of God when we know not how soon the members of Christs body in conformity to their Head may be called to sweat drops of blood 't is wisdom for us with our bitter hearbs to keep the Passover and to think on that * Luke 22.12 large upper Roome wherein we may be Feasted
a place for them to which * Luk. 13.28.29 they shall come from the East and from the West from the North and fâ—om the South and sit down with Abraham Isaac and Jacob in the Kingdâ—me of God and this to raise the appetites of their faith and hopes when a Supper of so many thousand years preparation is the entertainment they are invited to And so I come to the second Part of the Text and that is the admission into this prepared Possession Come ye blessed of my Father c. When a Kingdome is proposed every man is ready to be catching at a Crown but therefore our Saviour tells us it must be had by inheritance that is the title by which we must be admitted * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inherit as the Jews had Canaan divided and apportioned to the several Tribes by * Numb 26.55 lot so some too curiously and boldly adventure to assign to every Saint a Mansion bigger than the whole earth which is true indeed in this sense in regard immensity and God himself is the * Psal 16.5 lot of their inheritance but it is an inheritance in regard 1. There is a claim made to it only by the new-born and first-born of God and so by right of birth except * John 3.3 a man be bâ—rn again cannot see the Kingdome of God the spirit of a slave cannot manage the Scepter of a Prince nay they that look to sit on Thrones of glory with Christ * Mat. 19.28 must follow him in the regeneration of the body * 1 Cor. 15.36 that must dye ere it be quickned * 1 Cor. 15.50 for flesh and blood in corruption moral or * Exod. 33.20 natural cannot inherit the Kingdome of God which made the * Moriar ne moriar ut te videam Aug. confessii Father cry out Oh then Lord let me dye lest I dye that so I may see thee Now if an unregenerate body cannot enter much lesse an unregenerate soul An infamous person * Turpis persona Myns in instit in the Civil Law may be excepted against as not fit to be an heir and shall the Laws of men be purer than the Laws of God If the pure in heart * Mat. 5.8 only can see God here in reflections and * 1 Cor. 13.12 through a glasse darkly then surely they must be without * 2 Pet. 3.14 spot or wrinkle who must see him face to face Heaven is entailed upon holy souls 't is their birth-right for no other but * Rev. 22.14 they that keep the Commandments of God have right to eat of the Tree of life or enter in through the Gates into that Jerusalem and vision of peace 2. They inherit by right of Adoption for Christ is heir and we heirs of his righteousnesse and so co-heirs of his glory and * Rom. 8.17 hâ—irs of God if sons then heirs now we are the sons of God by Adoption Regeneration makes us not perfectly holy and so not perfectly sons and so not heirs and therefore we * Gal. 4.5 1 Joh. 3.1 2. receive the Adoption of sons and being called to be we are sons and if sons then heirs for if a son be passed by in his Fathers Will and not named and a reason of the passing of him by the Testament is invalid in Civil Law when anoâ—her is made heâ—r and God his nature and love transcends all the compassions of men and is a greater obligation than any Laws among them so that if thou canst make it out that thou hast the spirit of Adoption thou art as sure to inherit this Kingdome as thou mayst be sure thou art not by name excepted from the inheritance in the Gospel of Christ which is his Will and Testament 3. 'T is inherited by right of Donation and Gift * Luke 12.32 Fear not lâ—ttle flâ—ck it is your Fathers will to give you a Kingdome and though the wages of sin be death and men are but justly rewarded therein for their demerit yet * Rom. 6.23 eternal life is the gift of God and it is not such a gift as is a salary or stipend for our work * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay for our service for * Luke 17.10 when we have done all that we can we are but unprofitable servants and deserve nothing unlesse it be to be * Luke 12.47 beaten with many stripes It is not an honorary gift as he that had lost an Arme in Battel his Commander General gave him an Arme of gold as an honourable reward of his service but alas * Matth. 5.47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What singular thing can we do to emerit any thing at Gods hands when the more we do we are the further from merit in regard we are the more indebted to our Master who gave us the opportunity and grace to performe it Nor is it an Eleemosynary gift of charity such as we extend to poor fellow creatures for that is but a piece of justice and self-self-love if we have that in abundance which others want to relieve them Every act of charity is but a piece of equity a paying of our debts for we are to * Rom. 13.8 owe every man love but God ows us nothing nor is he bound to pity our poverty which we have by our own default contracted on our selves but this gift of God is a meer * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratuitous act of bounty and grace but when it is promised and given then it is but an act of justice to grant possession and so the title is inheritance but by way of free Donation 4. By right of Redemption they may be said to inherit for under the Law the next of Kin was to redeem a sold or morgaged possession accordingly Christ took our nature upon him Ruth 4.5 that he might be of our consanguinâ—ty he became * Gal. 3 13. a curse for us * 2 Cor. 5.22 was made sin that he might ransome penitent believers from the curse and * Hebr. 7.25 having satisfied to the utmost and * 1 Cor. 6.20 bought us with a responsible price he hath right to give his sheep * John 10.28 eternal life and therefore it is calâ—ed * Ephes 1.14 the purchased possession In Law he that buys a slave may dispose of him as he please by his will accordingly Christ hath made hâ—s will to dispose of all those he hath bought * John 17.24 Father I will that where I am these may be also And so they are heirs by Will and Testament of him that took upon him the right of Redemption Now I come to the second thing in the second general and that is the heirs of this inheritance described in these words Ye blessed * Patris est benedicere of my Father 't is the Fathers work to blesse his Son and when Isaac blessed
torments to eternity with the enemies of God rather than to part with the pleasures of sinne which aâ—e buâ— for a season and seem to have that wrote on the tables of their hearts which that Wretch subscribed under the Image of God and the Devil * Domine si tu non vis iste me rogitat Lord if thou wilt not here is one that begs of me to be his and his I will be Now if there be a Law a Judge punishments and rewards in some degree here then every man is a Prophet in this case of this Future state 4. The promiscuous dispensations and providences of God in this world * Eccles 9.2 Psal 17.14 Lam. 3.16 all things coming alike to all nay the wicked it may be have their belly full of a large portion in this life when the godly have their teeth broken with gravel stones and covered with ashes these argue 1. There is a day to come when the scales shall be turned Abel is slaine for his piety when Cain lives and builds Cities Herod reigns Herodias danceth when John Baptists head is serv'd in in a Charger And though God sometimes by extempore and sudden justice hangs up some wicked wretches in chaines yet many times the most wretched oppressors are too strong and high for justice in this world and they that live like Lyons die like Lambs they have liberty in their lives and * Psal 73.4 no bands in their deaths Dionysius a bloody Tyrant dies quietly in his bed when David lies * Psal 32.3 roaring all night and a good Josiah falls in Battle which made the Prophet cry out * Hab. 1.8 Wherefore doth the wicked devour one more righteous than himself the just must therefore live by his Faith in the world to come or else all Piety will die therefore there shall be a judgement hereafter for * Heb. 6.10 Psal 58.11 God is not unrighteouâ— to forget their labour of love and patience doubtless there is a reward for the righteous verily there is a God that judgeth in the earth 2. Is the life to come such a Kingdome then here is field-room for all our ambition avarice and contention to shew it self be ambitious for something if we must be ambitious let us all King it here What scuffling and scrambling is there for Crowns and Scepters in the world out of that impetuous lust of dominering whereas a prophane Esau sold his Birth-right which had a Kingdome and a Blessing too in it * Gen. 25.34 for a mess of pottage Lysimachus when inflamed with thirst profered his Kingdome for a draught of cold water and how much gold or how many Kingdomes would Dives give if he had them * Luke 16.24 for a drop of cold water or to be delivered from that one Kingdome of the Devil and shall Christians contend about these things Alas Christian Religion was never made for a secular Engine we may as soon turn Axiomes of Truth into Swords and Speares the Rules of holy living into Canons and Musquets and prayers and teares into powder and shot as to make Religion a troubler of the order and peace of the world that is of a Dove-like * Mat. 10.16 innocent temper full of * Jam. 3.17 meeknesse humility gentlenesse easinesse to be entreated without partiality without hypocrisie can suffer any evil but do none can live and secure it self better by suffering than the crafty world by acting to use sinful means to avoid suffering or preserve worldly greatness is like him that when one hoped to see him at his Diocess ere long Replyed He feared he should be in heaven before that time should come It is not Christian Religion but that Anti-Christian spirit which diffuseth it self all over Christendome in its Doctrines and Agitations its Philtres and Poysons that inflames it more with contentions and Warres than any part of the world besides For Religion truly Christian * Mat. 12.25 takes only the Kingdome of Heaven by violence Let one Romane Emperour busie himself in catching flies another gather Cockle-shells with his Army on the Sands after great preparations for an Expedition silly emblemes of the most valiant attempts of many highly-famed Mortals but let Christians March with all Zeale only for the holy Land of Promise All those tittles of Honour for we pronounce them too long which the world playes with as children with Farthing Candles blowing them in with one breath puffing them out with another if they had never so good a * Membrana dignitatis Sen. Pattent yet what will they come to * Isa 34.4 Rev. 6.14 when the Heavens shall role up as a Scrole much more shall these shrivel up as a piece of Parchment before the Flames when all the Armes and Ensignes of Honour shall be blazoned alike in a Field ardent at the judgement day Beauty that blossome of flesh and blood which now carries so many Captives at her Wheeles tyrannizing over fond mortals affections when we come to those beauties of Glory will be no more comely than a dry skull in comparison of the Ravishing Lustre that will be in the most deformed body of the Poorest Lazarillo whose Brightness will transcend the loveliest face more than the rarest Jewel doth a vile piece of Jett And though perhaps difference of Sexes may remaine for all Scotus his Glosse That in Christ Jesus there is neither male nor female yet * Delectent intuitum non inflectent ad vitium they will only delight the eye not incline to any vicious thought all lust being fired out and no spark of concupiscence left in the Saints but Grace triumphing in those objects that conquered it here when * Mat. 11.12 they shall be as the Angels of God only pure flames of Divine Love and joy When all the pure gold in the World shall be melted out of the veins of the Earth and mens Coffers into one common streame and all Pearles and precious Stones should lie as the gravel on the side of that River yet they would scarcely be thought fit then to make a Metaphor of for the very Pavement of the new Jerusalem one sight whereof will dimm and deface all the glory of the World 3. Must the Title be Inheritance then look to your evidences Regeneration and Adoption as ever you look for this Kingdome prove your Fathers Will and your selves Sonnes it is no matter how your names are wrote on earth in dust or Marble in reproach or renown if they be written in Heaven Some say this world is but a shadow of that above and it was so before sin had blotted and defaced all therefore look for the lineaments of that Kingdome above to be pourtrayed on you all are for an Heaven but as Eusebius says there were many * Ebionitarum Encratitarum Nazaraeorum c. spurious Gospels so Basilis asserted one hundred sixty five Heavens as many Heavens as dayes in a yeare The Turks
delivered unto you so you may be delivered into it Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Form of doctrine into which ye were delivered Efficacius vitae quam lnguae testimonium Ber. Confession Bernard What a sore judgement will abide such as suffer all these morning influences to passe away as water over a swans back that come the same from these morning visions they came to them How shall we escapt if we neglect so great salvation Hold it forth I say Christians in your lives the Conversation is a better testimony to the truth then the confession I have met with a general vote in the Auditory that attended this morning Ordinance that these Sermons might be Printed that so what hath once past upon your ears might be exposed to your eye whereby you might stay and fix upon it with the more deliberation Whether I may prevail with the Brethren or no for their second travel in this Service I know not There is one way left you wherein you may gratifie your own desires and Print these Sermons without their leave though I am confident not without their consent and that is PRINT THEM IN YOVR LIVES AND CONVERSATIONS Live this morning Exercise in the sight of the world that men may take notice you have been with Jesus You have been called up with Moses into the Mount to talk with God Now you come down oh that your faces might shine that you would commend this morning Exercise by an holy life that you may be manifestly declared to be the Epistle of Christ ministred by VS 2 Cor. 3.3 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Matth. 5.16 To that end Take along with you these two great helps in the Text FAITH LOVE Hold fast the form of sound words in FAITH and LOVE I know some Expositors interpret these as the two great COMPREHENSIVE HEADS of sound words or Gospel-Doctrine in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and Love Faith towards God and Love towards men Faith the summe of the first Table and Love of the second or Faith in Christ and Love to Christ or Faith as comprehending the Credenda things to be believed Love as comprehending the Facienda things to be done But I am sure it is not against the Analoge of Faith or the Context to improve these two as Mediums to serve this command of holding fast sound Doctrine And so in the entrance it was propounded as the fourth Doctrine scil Faith and Love are as it were the two hands whereby we hold-fast the Form of sound words 1. Faith First then Christians look to your Faith that is an hold-fast grace which will secure your standing in Christ As unbelief is the root of Apostacy and falling back from the Doctrine of the Gospel Heb. 3.12 So Faith is the spring of Perseverance 1 Pet. 1.5 Kept by the power of God through faith to salvation Faith keeps the Believer and God keeps his faith Now faith keeps the believer close to his Principles upon a two-fold accompt Faith realizeth Gospel-truth 1. Because faith is the grace which doth REALIZE all the Truths of the Gospel unto the soul Evangelical Truths to a man that hath not faith are but so many prettie Notions which are pleasing to the fancy but have no influence upon the Conscience they may serve a man for discourse but he cannot live upon them suffering Truths in particular are pleasing in the Speculation in times of prosperity but when the hour of temptation cometh they afford the soul no strength to carry it through sufferings and to make a man go forth unto Christ without the Camp bearing his reproach Heb. 13.13 But of Faith saith the Aposte it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of things hoped for and the evidence of things not seen faith makes all Divine Objects although very Spiritual and subtile in their own nature faith makes them I say so many realities so many solid and substantial verities it gives them a being not in themselves but unto the believer and of invisible it makes them visible as it is said of Moses he saw him that was invisible How by faith verse 23.24 that which was invisible to the eye of nature was visible to the eye of faith Faith brings the object and the faculty together Heb. 11.27 Hence now men yet in their unregeneracy though haply illuminated to a high degree of Gospel-Notion in time of tribulation will fall away and walk no more with Jesus because through the want of Faith Divine Truth had no rooting in their hearts all their knowledge is but a powerlesse notion floating in the brain and can give no reality or subsistence to Gospel-verities Knowledge gives lustre but Faith gives being knowledg doth irradiate but Faith doth realize knowledge holds ou◠light but faith adds life and power It is Faith my Brethren whereby you stand 2 Tim. 1.12 Faith is that whereby a man can live upon the truth and die for the truth I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Look to your Faith Christians For again Faith fetcheth strength from Christ Secondly Faith will help you to fetch strength from Jesus Christ to do to suffer to live to die for Jesus Christ and the truths which he hath purchased and ratified by his own blood Phil. 4 13. I can do all things through Christ which strengtheneth me Faith invests the soul into a kind of Omnipotency I can do all things Other mens impossibilities are faiths triumph Faith is an omnipotent grace because it sets a work an Omnipotent God In the Lord I have righteousness and strength is the boast of faith Isa 45.24 Righteousnesse for Justification and strength for Sanctification and for carrying on all the duties of the holy life this is insinuated in my Text Hold fast c. in FAITH which is in CHRIST JESVS So that if it were demanded How shall we hold fast the answ is by Faith how doth faith hold fast in Christ Jesus scil as it is acted by and as it acts upon Jesus Christ. Jesus Christ is a Fountain of strength Psal 71.16 and that strength is drawn out by faith hence Davids Resolve I will go in the strength of the Lord God I will make mention of thy Righteousnesse even of thine onely 2. Love The second grace which you must look to is LOVE Love is another hold-fast grace I held him and would not let him go said the Spouse of her Beloved Cant. 4.3 I tell you sirs Love will hold fast the truth when Learning will let it go the reason is because Learning lieth but in the head but Love resteth in the heart and causeth the heart to rest in the thing or person beloved I cannot dispute for
Christ said the poor Martyr but I can dye for Christ Love will say to the truth as she said to her Mother in Law Whether thou goest I will go and where thou lodgest I will lodge thy people shall be my people and thy God my God where thou diest I will die and there will I be buried the Lord do so to me Ruth 1.16 17. and more also if ought but death part me and thee Gen. 34.3 Love is the glue that makes the heart cleave to the Object as it is said of Shechem His soule clave unto Dinah the daughter of Jacob. Minuit Felix octa Love is the twist of soules Crederes unam animam in duobus esse divisam it is but one soul that informs Lovers Christians if you would hold fast the truth LOVE IT Love hates putting away 2 Thes 2.11 12 when ever your love begins to decay you are in danger of Apostacy For this cause God shall send them strong delusions to believe lies for what cause why because they received not the love of the truth Christians look to your standing there is much of this judicial blast abroad the generality of Professors have contented themselves wâ—th and rejoyced in the Light of the Truth and in the Notion of the Truth and in the expressions of the Truth but they have lost their love to the truth Parts without grace hath been the precipice of this evil and adulterous generation the foolish Virgins of this age have got Oyle only in their Lamps but none in their Vessels and so perish 2 Pet. 3.17 You therefore Beloved seeing ye know these things before beware lest you also being led away with the error of the wicked fall from your own steadfastness Let it be your care to receive the truth in the power of the truth in the impressions of the truth upon your hearts in the love of the truth Love the truth even when the truth seems not to love you when it makes against your Carnal interests when it calls for your right eye and your right hand The right eye of your sinfull pleasure the right hand of your dishonest gain when the truth comes to take away all your false Principles and to take away all your false evidences not to leave you worth a Duty or a Church-priviledge not to leave you so much as a Creed or a Pater-noster or a good meaning but casts you out of all which self and flesh hath counted your gain in point of salvation Ezech. 16.5 Phil. 3.7 to the loathing and abhorring of your persons c. Yet even then I say Receive the truth in the love of it God intends you more good in it then you are aware of and therefore say with young Samuel Ure seâ—a corripe ut aeâ—ernum parcas Bern. Speak Lord for thy servant heareth and with Bernard do Lord wound me scorch me slay me spare me not now that thou mayest spare me for ever Thirdly There is yet another means Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is in the verse next to my Text relating to the same duty though under a various expression That good thing which was committed to thee KEEP The good or excellent trust and depositum was either the Ministerial Office with the gifts and graces which Timothy received by Ordination for the edifying of the Church or else The form of sound words here committed to him in my Text whichsoever this duty is incuâ—cated upon Timothy again and again that he must keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserve it as under Lock and Key and saith Beza He keeps his depositum that improveth it so that the depositor findes no cause why he should take it away But how shall Timothy or any other Evangelical Minister or Christian be able so to keep it it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Occupatio est by the Holy Ghost The duty indeed is very difficult but by calling in the help of the Spirit of God Believers shall be enabled to do it and he is not far from every one of them Rom. 8.26 Col. 1.29 for so it follows by the Holy Ghost WHICH DWELLETH IN VS He is IN them as a Principle of life and power by his vertue and influence helping their infirmities and working in them mightily Great is the opposition that Believers meet withall and Satan and this present evill world hath been too hard for many not Professors only but Ministers also men that seemed to be stars of the first magnitude they have proved to be but falling-stars meer Comets that for a time make a great blaze but quickly extinguish They went on from us because they were not of us 1 Joh. 2.19 But real Saints true Believers shall hold out why because greater is he that is in them then he that is in the world 1 Joh. 4.4 keep by the HOLY GHOST THAT DWELLETH IN VS Christians walk in the Spirit and pray for the Spirit cry mightily to God for the continual presence and operation of the Holy Ghost and for your encouragement Luke 11.13 take along with you that blessed promise of our Saviour If ye then being evil know how to give good gifts unto your children how much more shall your heavenly Father give the holy Spirit to them that ask him Now to the King eternal immortal invisible 1 Tim. 1.7 the only wise God be honor and glory for ever and ever Amen FINIS Books Printed for Ralph Smith at the Bible in Corn-Hill THE works of that learned and laborious Divine John Weemse in four Volumes 4. Mr. Byfield on the Collossions fol. Mr. Thomas Edwards Gangraena four Volumes in 4. Ainsworths works fol. And his communion of Saints 12. Dr. Staughtons heavenly conversation 12. Bp. Downam on the Covenant of grace 12. Robins Essayes 12. Mr. Dicksons Exposition on Matthew Mr. Brinsley a learned Treatise of Christs Mediatorship and the souls implantion 8. Mr. Brinsley Brazen Serpent and Christs Membership Mr. Dicksons Exposition on the whole book of the Psalms one Volume 8. second edition Mr. Watsons works viz. 1. The Art of Divine Contentment the fourth edition 2. The Christians Charter shewing the priviledges of believers in this life and the life to come the fifth edition Mr. Ashes Sermon at Mr. Whitakers funeral Dr. Spurstow on the Promise second edition Retorford on the Covenant of grace Mr. Cottons Exposition on the book of Ecclesiastes and Canticles second edition A learned Treatise proving the Deity of the Holy Ghost by Mr. Estwick Mr. Gurnals Christian Armor third Edition Mr. Hutcheson on the Gospel according to St. John in fol. On the twelve small Prophets second edition Mr. Gurnals Christians Armour the second part Dr. Guile on the Canticles AN ALPHABETICAL TABLE Relating to the chief Heads handled in this TREATISE A. ADAM able of Creation to keep the Law p. 108 109. The one man by whom sin entred into the world p. 136.