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
but our day of nature may out-date our day of grace yet of this we have no assurance but if so it do it were better the day of our being had never been for the opportunity lost we are lost for ever whilst we enjoy the Word and motions of the Spirit we have hope but if ever these cease we are undone Let us startle our souls with these sad thoughts This may be the last day or hour of my life but if not the last day and houre of grace would we hear every Sermon as the last it would rouze our souls to repentance Sixthly Seriously expâ—ct approaching judgement it is an Argument to repentance 6. Help to repentance and very perswasive thereunto as you have before heard the thoughts of the last judgement will cool the courage of the prophanest sinner when he seeth the day approach in which his secrâ—t sins must be laid open a severe sentence cannot be respited or suspended for the least moment but must be executed with speed certainty and severity the Judge is just and will then be inexorable All the shelâ—ers of his power might policies riches honours by which he staved off reproâ—f will now bâ— scattered a d fame vain and bootlesse the Judge is no respector of person a day stored with indignation which will not be mitigated but be poured out in full vials can the heart but tremble that is the subject of these thoughts They that sin with boldnesse set the day of judgement at a distance from their soul but if we will provoke repentance think with Jerom you alwayes hear the Trumpet of the last day sounding in your ears Arise ye dead and come to judgement Excellent was the stratagem to stir up repentance whâ—ch is storied of a Christian King of Hungary who being on a time sad and pensive his brother a jolly Courtier would needs know the cause of his sadnesse O Brother said the King I have been a great sinner against God and know not how to die or to appear before God in judgement his Brother making a jest of it said These are but melancholy thoughts the King replyed nothing at present But the custome of the Country was that if the Executioner came and sounded a Trumpet before any mans door he was presently led to execution the King in the dead time of the night sends the Executioner to sound the Trumpet before his brothers door who hearing it and seeing the Messenger of death sprang into the Kings presence beseeching to know in what he had â—ffended Alas Brother said the King you have never offended me And is the sight of my Executioner so dreadful and shall not I who have greatly offended fear to be brought before the judgement seat of Christ a singular cure for jovial contempt of repentance the sense of judgement is a strong summons to repentance Seventhly Seriously apprehend the possibility nay probability nay the positive certainty of pardon I have before told you 7. Help to repentance Repentance is the result of faith despair deters duty hope in Israel is the great help to repentance the Law leads to conviction but the Gospel to conversion despair is the devils lock to impenitency look up therefore see there is mercy with the Lord that he may be feared and plenteous Redemption that he may be sought unto apprehend then the price of mans sin paid the justice of God satisfied the pardon sealed in and by the blood of Christ and proclaimed in the Gospel so that it is thine with certainty if received with a prostrate soul and sued out by serious repentance nothing needs to deter God is reconciled therefore return unto him 8. Help to repentance Eighthly Soak the heart in the blood of Jesus take every day a turn of meditation in Mount Calvary cast thy eyes on a crucified Christ read the nature of thy sin the provoked wrath of God and passionate loves of a Saviour it is suppling to the Adamantine heart and swasive to the most obdurate soul I have before noted its force and efficacy to repentance be perswaded daily to contemplate the Crosse of Christ 9. Help to repentance Ninthly Speed will much facilitate repentance sin may be removed before it be settled by custome but then it is difficult youth is pliable to precepts strong under burdens dexterous and active in businesse when old age is infirm and impotent the piety of youth is the horrour of the devil the honour of Religion the case and joy of the soul let not sin become customary if you will ever cast it off for it will become a second nature linger not in what you will be rid of for the longer you linger you will be more loth to part like Austins modo sine modo and paululum quod ibat in longum your anon will never come and our little longer in sin will last for ever by the good will of nature singularly good is the counsel of Basil If the thing be honest keep it to the end if filthy and hurtfull why dost thou continue in it doth any that desires to ease the stomach of choler increase it by a continued bad and intemperate dyet if ever you will repent repent betimes late repentance is rarely true but ever difficult 10. Help to repentance Tenthly Sue for it at the hands of God Repentance is Gods gift and therefore must be begged it is Christs purchase the Covenants promise and may be begged with confidence Jesus Christ is exalted to give Repentance therefore go to him in Faith all meanes is ineffectual without Gods Blessing Let therefore Prayer enforce all meanes to this end whilst you sit under the Word study the nature of God examine your selves sit loose to the world see life its brevity and the limitation of the day of Grace seriously expect the day of judgement sensibly apprehend a pardon soake the heart in the blood of Christ and speed Repentance second all with earnest Supplication say with Ephraim O Lord turn thou me and so shall I be turned so shall your stony heart be taken from you and you shall possesse this necessary grace of Repentance in the truth of it which God of his mercy grant us OF Holiness HEB. 13.14 Follow peace with all men and holinesse without which no man shall see the Lord. HEre are two duties enjoyned together in one and the same precept though not enjoyned wâ—th the same penalty peace and holinesse the latter hath a sad threat added if we misse it without which no man shall see the Lord. It is somewhat like that charge Exod 28.34 35. that the Vest of Aaron should be on the skirt with a Pomegranate and a Bell both of gold yet the use of the Bell was far above that of the Pomegranate that the sound thereof may be heard when he goeth in before the Lord that he dye not So are peace and holiness two golden graces or blessings peace is like the Pomegranate
to the use of means I answer though man cannot change himself yet he is to use the means and that for several reasons 1. That we may practically see our own weaknesse Men think the work of grace is easie till they put themselves upon a trial the lamenesse of the arme is found in exercise apply thy heart to understanding then cry for knowledge Prov. 2.2 3. Whosoever sets himself in good earnest to get any grace will be forced to cry for it before he hath done we never seek strength at Gods hands in so feeling a manner till our experience convince us of our weaknesse when a man goes to lift up a piece of timber heavy above his strength he is forced to call in help 2. The use of the means we owe to God as well as the change of the heart we lie under a moral obligation to use them God that hath required faith and conversion hath required prayer hearing reading meditating and we are bound to obey though we know not what good will come of it as * Heb. 11.8 Abraham obeyed God not knowing whither he went and Peter when there was little hope saith Luke 5.5 Howbeit at thy command c. our great rule is We are to do what he commandeth and let God do what he will 3. To lessen our guilt for when men do not use the means they have no excuse 't is plaine lazinesse and want of will not want of power when we will not so much as try to come out of our condition we love our bondage and shut the door upon our selves or as that phrase is Acts 13.46 judge our selves unworthy of eternal life passe sentence upon our own souls 't is a sign you care not whether God shew you mercy yea or no for you will not so much as bestow a thought upon it and so come under the censure of wicked and sloathful servants Mat. 25.26 4. There is encouragement in the use of means many wayes 1. If we do not something we shall grâ—w worse standing pools are apt to putrifie man is of an active nature either growing better or worse when we do not improve nature we deprave it Jude 10. They corrupt themselves in what they know naturally voluntary neglects draw on penal hardnesse and so your impotency is increased there is this benefit of using meanes it prevents much sinne and hardnesse of heart 't is like the embalming of a dead body it keeps it from stinking though it does not restore life 2. Without the use of means they can never hope for any thing Rom. 10.14 How shall they believe without a Preacher If ever I meet with God with Christ it must be in this way * John 5.3 4 5 't is good to lie at the Pool as the poor man did who was unable to get in when the Angel stirred the waters marriage is instituted for the propagation of mankinde yet the soul is of God only no man abstaineth from marriage because he cannot beget a reasonable soul so grace is of God but hearing reading praying are the instituted meanes and we must not abstaine from these means because grace is not of our selves but of God 3. It may be God will meet with us 't is the ordinary practice of his free grace so to do and its good to make tryal upon a common hope Acts 8.22 Pray if it be possible c. There is a great uncertainty yet pray 't is Gods usual way to meet with them that seek him Luke 11.8 For his importunities sake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his * And so fitly expressing our restlessnesse in the use of means impdence God is not engaged but who knows what importunity may do he may and he may not give grace but usually he doth 't is Gods usual way to bless mans industry and yet all they that labour have not an absolute certainty of successe who would forbear ploughing because in one year of ten there may happen a dearth or a lean harvest Act God may come in for usually he doth with his influence and blessing Let me now give you some reasons why God permits this weaknesse and want of strength to lie upon the falne creature 1. To exalt the freeness and power of his grace first the freenesse of his grace for God hath shut up all under the curse that there may be no way of escape but by his mercy their eternal ruine and damnation is else certain and inevitable Rom. 11.32 God hath concluded them all under unbelief that he might have mercy upon all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's the word the state of unbelief is there compared to a prison made sure and fast with iron bars and bolts and by Gods permission man hath shut up himself in such a prison that mercy alone might open the door to him Jew and Gentile lies fast bound with a chaine that can be Loosened by no hands but Gods so Gal. 3.22 The Scripture hath concluded all under sin that the promises by faith might be given to them that believe 't is the same word and notion we may mourn and sigh through the grates of the flaming prison but can never get out till God look upon us in mercy thorough Christ And so also the power of his grace in rescuing us out of this misery 't is a mighty power that works in them that believe Ephes 1.19 When we consider it we may wonder at it that ever such a change should be wrought in us that are so carnal so obstinate 1 Pet. 2.9 Wo hath called us out of darkness into his marvellous light 't is indeed marvellous that ever we should get out of the prison of sinne more miraculous than Peters getting out of prison having so many chaines and doores and keepers upon him Acts 12. 2. To humble the creature throughly by a sense of their own guilt unworthinesse and nothingness in our natural state we are ungodly and without strength why has God permitted it that every mouth might be stopped and all the world may become guilty before God Rom. 3.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liable to the processe of his revenging justice and so to humble us for our inability and obstinacy that we may go complainingly to God saying Lord I am as a Bullock unaccustomed to the yoke Jer. 31.18 Whosoever hath passed this tryal doth sensibly finde it Use of all 1. To the unconverted to be sensible of their condition and mourn over it to God acknowledge the debt confesse your impotency beg pardon and grace and in an humble sense of your misery endeavour earnestly to come out of it By such Doctrines as these men are either cut at heart Acts 7.54 or pricked at heart Acts 2.37 which is the far more kindly work some mens hearts and lusts are exasperated and they rage and starme when they are warned of their danger by a closer application Oh 't is better to bemoane your selves than fret against the Lord and
evil is ever present but to do good he hath no minde so that he must needs cry out I have sinned and must return or else I perish now reproof finds ready acceptance from him the Ministers of God shall meet with no murmuring if they cry unto him Thou art the man for he is apt and ready to draw up a Bill of Inditement and read a large accusation against his own soul his iniquities now finds him out and followeth him every where that it becomes alive and appears against him with vigour not admitting the least of Apology but leading him to Condemnation and laying him open to the Curse due unto them that break the Law and therefore he now 3. Sentenceth himself as accursed of God and bound over to Divine fury the conscience of his guilt concludes him under the condemnation of the Law that he seeth cause to wonder at his very being concludeth himself unworthy the least of mercy and God to be just in the greatest of judgments which lie upon him and so proceedeth to judge himself and seal up his own soul under the curse standing under the continual expectation of Gods fiery indignation to be revealed from heaven determining it self a debtor to the Law and as such liable to justice and in it self unable to make the least satisfaction so that now the soul doth not only assent unto the Law as true in all its threats but app yeth them unto himself confessing unto him belongs shame and confusion hell and horrour wo and eternal misery that he knoweth not how to escape but if God proceed against him he is most miserable and undone forever and so is constrained with anguish of soul to cry out What shall I do to be saved This is then the first part of humiliation when the soul in this due order and judicial method of conviction is brought to a sight of sin to see God offended the Law violated the soul damned and destinated to everlastâ—ng woe if not Redeemed by the mercy of a God who hath established Jesus Christ his Son to be a Lord and Saviour to g ve Remissiâ—n and Repentance and so it proceeds to the sorrow for his sin as committed against God Second part of humiliation The second part then of penitential humiliation is contrition or sorrow for sin as committed against God Herein the soul is not only acquainted with but afflicted for its guilt seeeth not only that it is a sinner but sorroweth under and is ashamed of so sad and sinful an estate the stony heart is broken the Adamantine soul dissolved he rends not his garment but his heart and goeth out and weepeth bitterly He seeth with shame his many abominations and rendeth with soul-distressing sorrow and anguish the Curse of the Law that is due unto him and considereth with almost soul-distracting despaire the doleful estate into which his sin hath resolved him for he seeth God with whom he is not able to plead to be highly offended and therefore must with Job confesse that he is n t able to answer when God reproveth Job 40.4 5. he is vile and must lay his hand on his mouth though in his pride he hath once spoke yet now he hath no answer yea twice but he dare proceed no further Well seeing that all contending with God is but a da kening counsel by words wi hout knowledge and so he becomes submisse and silent under the saddest of affliction inflicted by God Psal 51.4 Lam 3.39 Crying out Against thee thee only have I sinned And why should a living man complaine for the punishment of his sin the soul is in it self confounded on the sense that God claps his hands against him for his sin therefore his heaâ—t cannot endure or his hands be strong Ezek. 22.13 14. Compunction of spirâ—t is the only condition of the convinced Penitent he seeth he is liable to the curse of the Law and his only outcry is What shall we do to be saved He being convinced that he hath crucified the Lord of life is pricked at the heart and in all approaches unto God he is ashamed and amazed becâ—use a man oâ— polluted lips nay Isa 6.6 sadly seeing that sin overspreads him Isa 64 6. his very righteousnesse is as a menstruous cloth he like the poor Publican stands afar off and dares not so much as lift up his eyes to heaven and his only note and eccho is Lord be merciful to me a sinner Luke 18.13 he humbleth himself under the hand of God as having deserved the most heavy of plagues his haughty spirit is now laid low within him he is wholly resolved into sorrow even godly sorrow it is his grief that guilt is on his spirit but his greater grief that his sin is gone out against God a gracious and an holy God a just and an holy Law his sorrow is a sorrow of candor and ingenu ty not so much that he is liable to the lash and obnoxious to the curse as that a Father is offended the image of his God defaced his grand complaint is I have sinned against God his soul-affliction and heart-trembling is God is offended the frownes of God sink deeper and seize more sadly on his spirit than the sharpest of his sufferings his earnest cry is for the joy of Gods salvation he is not only afflicted with the terrours of the Law Psal 51 12. which he confesseth belongeth to him but is melted with merciful Ministrations of the Gospel of which he is so unworthy he cannot look unto Christ but with a spirit of mourning moved by the strength of the remedy to see the heighth of his malady and by the dolor of a Saviour Zech. 12.10 made sensible of the depth of his miserie by the mercy and love manifested to so great a sinner he is led to mourn over a gracious Saviour like Mary Magdalene he loveth much and manifesteth it by lamenting much Luke 7.47 because much is forgiven Thus then the believing sinner comes home by weeping-crosse findes conviction and contrition antecedaneous acts unto his conversion a sense of and sorrow for his sin precursive parts of his Repentance and God holds this method in g ving Repentance for sundry wife and gracious ends which he hath propounded to be effected As 1. To suit them for and engage them to set an esteem on Christ Jesus and the Remission of sin in him The whole need not the Physician but the sick and Christ came not to call the righteous to repentance but the sinner Mat. 9.12 The hunted beast fl es to his Den and the pursued Malefactor to the hornes of the Altar the chased man-killer to his City of Refuge so the humbled sinner unto Jesus Christ like Paul slaine with the sense of sin and constrained to cry out O wretched man that I am who shall deliver me from this body of sin Rom 7.24 25. it soon seeth and saluteth Christ for
no lesse concerned in the second than the first Table of the Law If David sin against Bathsheba her chastity or Vriah his life yet he must confesse unto God Against the have I sinned and wrought this wickednesse in thy sight however the trespasse is against man the transgression is against God the sin which is committed against God is to be only confessed unto God not unto man but the sin which is committed against man must be confessed unto God and likewise unto men to God alwayes who can pardon the eternal punishment to men ordinarily as when the Church is scandalized or the particular person is offended and damnified James 5.16 and in this last case restitution must be added to our confession Luke 19. Zacheus like where we have wronged any we must make acknowledgement and reparation and in all offences to men when we come before God we must consider whether our brother hath ought against us Mat. 5.24 and go and be reconciled the God that binds men to forgive till seventy times seven times binds the offendor so often to return and say I have offended Luke 17.4 The auricular confession of the Papists is vanity superstition and evil but particular acknowledgements of sin to God and sometimes to men is duty indispensable in vain doth Saul say to Samuel I have sinned whilst he never seeks to God for the pardon 3. Confession of sin and prayer for pardon must be free and not extorted The natural not forced language of the penitent the confession of constraint falleth equally under suspicion with the unrequired accusations of malice both which are frequently false true repentance doth convince of the sinfulnesse of sin and constraine the soule to confesse it with candor ingenuity and freedome as weary of it as the stomach of nauseous matter that it naturally without any co-action casts up Confession springs from the Saints as Elihu his plea for God against Job I am full of matter the Spirit of the Lord constraineth me saith he to Job Job 32.18 19 20. The confession of the wicked is constrained and no longer doth he cry to God than he is under the cudgel of his judgements or on the Rack of his own conscience so Pharaoh his plagues and Judas his anxiety may extort an I have sinned however the children of God must be sometimes pinched and whipped into their complaints yet their cry is natural and confessions free and voluntary a ready eccho to the least reproof Psal 141.5 and desiring that the righteous may smite and God shew them their iniquity 4. Confession and supplication must not be more free than full not straitned any more than extorted sin must be confest not only in general and in the lump with a Lord have mercy upon us miserable sinners but in its particular species and parts as Israel We have forsaken the Lord and served Baal in Judg. 10.10 and we have to all our sins added this evil to ask us a King to go about to change our Government 1 Sam. 12.19 not only open known hainous and flagitious offences but even secret and particular lusts David bewails and confesseth not only his murther executed on Uriah but his self-revenge intended against Nabal and the very cutting off the lap of Sauls garment not only sin simply in it self but with all its aggravations of time place manner occasion sinne must be taken up by the roots and spread before God in all its branches In iniquity was I conceived in sin brought forth as well as against thee have I sinned In vaine doth Caine confesse his cruelty to Aâ—el and conceale his irreligion to God or Judas complaine of betraying innocent blâ—od whilst he makes no mention of his covetousnesse 5. Shame and sorrow must seize on the confessing suppliant for sinnes pardon Contrition of heart and confusion of face must be the result of confession dayes of atonement Lev. 23.27 28. were dayes of soul-affliction because of confession of sin Davids complaints makes him water his couch and mingle his bred with teares lying in the dust and renting of Garments were required from such as came to confesse iniquity the spirit of repentance is a spirit of mourning 6. Confession must be made with confidence and supplication in hope of pardon the true penitent is prostrate before God as a Father not as a Judge men may confesse and be hanged but the children of God cry with Shecaniah We have transgressed but yet there is hope in Israel concerning this thing Ezra 10.2 they pray in faith Father forgive us our trespasses not in feare mercy my Lord mercy Judas's confession was therefore false because fearful and flying to his own destruction not the innocent blood by him betrayed that he might have been saved we have shewed you the subject of repentance must be the believing sinner hopes of mercy puts halters on our necks confidence of pardon seats us in Gods Chair to condemne our selves the confessions of despair are the outcries of the damned in hell Thus then Beloved I have laid before you the true nature of true repentance I well know it is a common Theme and much Treated of but little practiced nay indeed little considered and understood How many pretenders are there among us that may yet ponder the nature of Gospel-repentance which if it be well understood will neither appeare to be so lightly come by nor sleightly performed as it is deemed we must know that every common repentance will not serve our turn unto the Remission of sin but that repentance which Christ gives is in respect of nature 1. A grace supernatural without the reach of mans arme or acquirement 2. Whereby the believing sinner apprehensive of his own guilt and Gods grace in and through Jesus Christ 3. Sensibly affected with and afflicted for his sin as committed against God under conviction and contrition for all his sin as sin 4. Doth return from sin all sin unto God and God only as his all in all 5. Freely confessing and frequently begging pardon for his iniquity Consider my Brethren this description of Repentance you have had unfolded and the nature of the grace discovered for it will be very useful to you as a touchstone of doctrine and practice for the confutation of all false notions about Repentance as that 1. Repentance is the result of nature and at mans command we may repent when we will as the Arminians teach but you must remember its supernatural 2. That pennance is a transient act of confession and self-castigation as the Papists teach you must know it is a grace or habit 3. That repentance is before faith and not the result of the Gospel and effect of the blood of Christ as some Divines suggest 4. That câ—nviction contrition and confession are not necessary to repentance as the Antinomians teach or sufficient repentance as the Legalist and Pharisee teach that a turning from sin to sin or at least not to God and
natura had the charge of these sublunary things even the holy Prophet himself was liable to this temptation Psal 73.9 10 11 12 13 14. he saw that as the clean Creatures were sacrificed every day the Turtle and the Lamb the Emblems of innocency and charity whilest the Swine and other unclean Creatures were spared Plutarch and Seneca and Cicero have rendred satisfaction concerning this method of the Divine Providence So good men were harrast with troubles when the wicked were exempted and this shook his faith but by entring into the Sanctuary of God where he understood their end he comes off with victory now for the removing this Objection Consider First we are not competent Judges of Gods actions we see but one half of Ezekiels Vision the Wheels but not the eye in the Wheels nothing but the Wheels on which the world seems disorderly to run not the eye of Providence which governs them in their most vertiginous changes The actions of God do not want clearnesse but clearing What we cannot acquit is not to be charged on God as unjust the stick which is streight being in the water seems crooked by the refraction of the beams through a double medium we see through flesh and spirit and cannot distinctly judge the ways of God but when we are not able to comprehend the particular reasons of his dispensations yet we must conclude his judgements to be right as will appear by observing Secondly The sufferings of the righteous do not blemish Gods justice 1. God always strikes an offender every man being guilty in respect of his Law Now though love cannot hate yet it may be angry and upon this account where the judgements of God are a great deep unfathomable by any finite understanding yet his righteousnesse standeth like the high Mountains as it is in Psalme 36. visible to every eye if the most righteous person shall look inward and weigh his own carriage and desert he must necessarily glorifie the justice and holinesse of God in all his proceedings 2. The afflictions of good men are so far from staining Gods justice that they manifest his mercy for the least sin being a greater evil than the greatest affliction God uses temporal crosses to prevent or destroy sin he imbitters their lives to wean their affections from the World and to create in them strong desires after heaven as long as the waters of tribulation are on the earth so long they dwell in the Ark but when the Land is dry even the Dove it self will be wandring and defile its self When they are afflicted in their outward man it is that the inward man may be revived as birds are brought to perfection by the ruines of the shell that is not a real evil which God uses as an instrument to save us Who will esteem that Physitian unjust who prevents the death of his Patient by giving a bitter potion 3. If the Righteous be thus afflicted upon earth we may conclude there is a reward in the next World if they are thus sharply treated in the way their Countrey is above where God is their portion and happinesse Thirdly The temporary prosperity of the wicked reflects no dishonour upon Gods justice or holinesse for God measures all things by the Standard of eternity a thousand years to him are as one day Now we do not charge a Judge with unrighteousnesse if he defer the execution of a Malefactor for the day the longest life of a sinner bears not that proportion to eternity besides their reprieve increases and secures their ruine they are as Grapes which hang in the Sun till they are ripe and fit for the Wine-presse God spares them now but will punish them for ever he condemns them to prosperity in this world and judges them not worth his anger intending to poure forth the vials of his wrath on them in the next Fourthly The more sober Heathens have concluded from hence there is a judgement to come because otherwise the best would be most miserable and the ungodly prosperous from hence they have inferred that because all things are dispenc't in a promiscuous manner to the just and unjust in this world therefore there must be an after-reckoning Fifthly There are many visible examples of the goodnesse and justice of God in this World either in rewarding afflicted innocency or punishing prosperous iniquities He that shall read the story of Joseph and consider that wonderful chain of causes managed by the Divine Providence how God made use of the treachery of his brethren not as a sale but a conveyance how by the Prison he came to the principality must conclude there is a watchful eye which orders all things And how many instances are there of Gods severe and impartial justice there is no State or History but presents some examples wherein an exact proportion in the time measure and kind between the sin and punishment is most conspicuous the unnatural sin of Sodom was punish't with a supernatural showre of fire and brimstone Pharaoh had made the River guilty of the blood of the Hebrew Infants his first plague is the turning of the River into blood Adonibezec is just so served as he did by the seventy Kings Judas who wanted bowels for his Lord wanted bowels for himself in life and death for he hanged himself and his bowels gushed out and thus the punishment as a hand points at the sin and convinces the World of a Deity Use 1 Vse 1. This is just matter of terror to Atheists which are of three sorts 1. Vita 2. Voto 3. Judicio First To those who are practical Atheists vita in life who live down this truth denying God in their lives sad and certain it is that many who pretend they know God yet so live they as if there were no Deity to whom they must give an account Such are the secure that sleep in sin notwithstanding all Gods thunder and if ever sleep were the true image of death this is the sleep The sensual who are so lost in carnal pleasures they scarce remember whether they have a soul if at any time conscience begins to murmure they relieve their melancholy thoughts with their company and cups like Saul sending for the Musick when the evil spirit was upon him The incorrigible who notwithstanding the designes of Gods mercy to reduce them although Providences Ordinances conspire to bring them off from their evil ways yet they persist in their disobedience Let such consider it is not a loose and ineffective assent to the being and perfections of God which will save them God is not glorified by an unactive faith nay this will put the most dreadful accent and the most killing aggravations on their sins that believing there is a God they dare presumptuously offend him and provoke the Almighty to jealousie as if they were able either to evade or to sustain his wrath 't is the greatest prodigy in the World to believe there is a God and yet
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
Parents be leprous or infected with some other disease not to be named they entail their malady as well as their nature upon their unhappy off-spring Nothing can exceed the vertue of its cause which is the ground of our Saviours assertion John 3.6 That which is born of the flesh is flesh It is very remarkable that the like phrase is not used when Scripture speaks of Adams begetting Cain or Abel though both these were begotten in Adams likenesse too because Abel being to dye without issue and all Cains progeny to be drowned by the flood it is noted the rather of Seth by whom all mankind hath hitherto been continued in the world that he from whom as well as from Adam we all came was begat in Adams own image that into which by sin he had transformed himself and not in that likenesse which was Gods in which God at first made him Nay though the Parents be regenerated yet their children by nature are altogether defiled because they beget children as they are men not as they are holy men though the Parent be circumcised the childe brings into the world an uncircumcised foreskin with it as the purest wheat that is cast into the Field comes up with husks and stalks I might adde that the holiest men upon earth are but holy in part they have a dark side as well as a light side and proles as conclusio sequitur deteriorem partem their children are like to what they were by nature and cannot without the same Almighty mercy be like what they are through grace witnesse Josiah's and Hezekiah's children but there are too many sad Evidences of this amongst us daily Arg. 2. From the Redemption of man by Christ Our second Argument for to prove our corruption by nature the Apostle furnishes us with 2 Cor. 5.14 If Christ dyed for all then were all dead And the stresse we lay upon it it will very well bear for what need all that are saved to be saved by Christ if in themselves they are not ruined Destruction is first asserted to be from our selves and then it follows but from me is your health is not Christ made to all those that shall come to heaven and happinesse wisdome 1 Cor. 1.30 righteousnesse sanctification and redemption Does not his death satisfie for their debts his Spirit sanctifie their hearts Thus none go unto the Father but by him and whosâ—ever would but see the Kingdome of God must be borne again John 3.3 This very reason St. Austin urges concerning children I shall give this Arg. de verbis Domini serm 8. and some larger passages in English that I might not overmuch entangle the thred of my discourse Whosoever sayes that infancy hath nothing from which Jesus should save us he denies Christ to be a Jesus to infants baptized in his Name for what is a Jesus Jesus is by intâ—rpretation a Saviour a Saviour is a Jesus those which he does not save be ause they have nothing that he should save them from or cure in them he is not to them a Jesus Now if your hearts can endure that Christ should not be a Jesus to such I know not whither your faith can be sound c. Thirdly Scripture Ordinances prove this corruption to be in us for else what need their institution to take it from us Third argument is taken from Ordinances Sacraments c. If there be no pollution in the foreskin why was Circumcision appointed to do it away if we have no filth what needs baptismal washing and if we may borrow light from any shadows of the Ceremonial Law why should women be so long unclean and need solemne purification after their child-birth if the fruit of their womb had been so immaculate and pure as some would make us believe 'T is true the Virgin Mary offer'd though she brought forth a holy Childe Isa 53.11 but he was by imputation sinne for we know he bare in Gods account our iniquities Saint Austin upon the bringing of Children unto Christ August serm 36. In Evangel secund Lucam observes this also Children sayes he are brought to be touched to whom are they brought to be touched but to the Physitian if they come to a Saviour they come to be cured and presently after he addes video reatum I see there is guilt in them Another passage of his I shall the willinglier quote because many that oppose this truth pretend much to reverence antiquity De verbis Apostoli serm 8. Wherefore dost thou say this childe or this person is sound and hath no disease why then dost thou runne to the Physitian with him art not afraid lest he should say unto thee Take him away that is sound The Sonne of man came not but to seek and to save that which was lost why didst thou bring him unto me if he were not lost Lib. 1. And in his tract against Julian the Pelagian the same father quotes several that were his predecessors in the maintaining of this very truth as Irenaeus Cyprian Hilary Ambrose c. but I proceed because we have heard a greater than all these God himself so abundantly attesting of it This corruption shews it self by its effects if we be so spiritually foolish Fourth argument The sad effects prove it as not to believe there is such impurity in us from any other Arguments produc'd for the proof of it experience may be our Mistresse to teach it 1. The miserable effects 1. Experiences of multitude of miseries that flow from it This is that Pandora's box which the Heathens so much talk of out of which all manner of mischiefs flow abroad in the world Why do we come into the world crying rather than laughing but as a sad Omen of the world of evils we are ever after here to meet with De Civitate Dei lib. 21. cap. 14. But if there were no sin there would be no suffering in those tender yeares And what have these sheep done When I see a childe lying bound hand and foot in its swadling clouts skreaming and crying out I cann't believe but God and nature would never have dealt so hardly with it so noble a creature especially if guilt had not procur'd these bonds and miseries nay methinks they speak its desert to be bound hand and foot for ever to be speechlesse for ever and to be cast too unlesse infinite mercy prevent where there is weeping and wailing and gnashing of teeth for ever And all these things Scripture makes only the products of sin that only is the fruitful Parent of all evils Wherefore does a living man so much as complaine 't is for the punishment of his sinne Lam. 3.39 Death which raigned over all Rom. 5.14 is the wages of sinne Rom. 6.23 Nay of that sin too which is communicated to man-kinde by Adams fall 1 Cor. 15.21 22. By man came death death is not of Gods making but of mans of our sinnes
to the root of it that is in thy heart if thou cuttest but the branches off and for a while refrainest only the outward acts of sin upon the next temptation or occasion they will grow the faster as Rivers that have for some time been kept up by Banks run the more violently after they have broken them down 2. To confession of and humiliation for it 2. Be perswaded to make confession of and be humbled for this sin this original sin some think that Moses who was the penman of Psalme 90. ver 8. understood those words of this sin Thou hast set my secret sins in the light of thy countenance Remember this corruption though never so deeply hid in thy heart with all the parts of it is as perfectly seen by God as if it were set in the light of his countenance which is a thousand times brighter than the Sun in all its glory We read of Ahabs mourning as well as of Davids and of Judas's repenting as well as of Pauls and why were not Ahabs and Judas's sorrow accepted as well as the others O e remarkable difference I will observe in them Ahab that we read of mourned only for the judgement denounced and Judas repented only of the outward act committed but neither of their tears or sorrow went to the root to bewaile the Original of all this their impiety which we have seen Paul did and we know David practis'd Psal 51.5 He sayes not only Deliver me from blâ—od-guiltinesse but I was conceiv'd in sin c. and that is as well matter of his sorrow as the other Possibly you would think much if I should recommend Austines example to you who confessed he had need of mercy not only to pardon those sins which he had committed but for those sins which if grace had not restrained him he should have committed and certainly we owe as much to this soul-physitian for preventing those diseases which otherwise we should have faln into as we owe him for recovering of us out of those diseases which we did fall into nay plures sunt gratiae privativae quam positivae thus too And therefore let me bespeak Gods dearest children in the words of the Prophet to Babylon Isa 47.1 Come sit in the dust Gods own inheritance is as a speckled bird as he complaines Jer. 12.8 Oh be not Ingrati gratiae Unthankful to grace You have heard a sad parallel between Adam and you but Oh that you might be like Adam in one thing more Sensus peccati conscientiae stimulus c. Ger. when he had sinn'd 't is said his eyes were opened Gen. 3.7 by which some understand that God gave him a sight of his sin awakened his conscience so that he saw from what blisse and into what misery by sin he was now cast He thus by lamentable experience understood good and evil Oh that your consciences were awakened that your eyes were opened too I shall pray for you as the Prophet did for his servant and afterwards for the Syrians that came to take him Lord open the eyes of these men 2 King 6.17 20. I am sure the more grace ye have the more sense of this sin you will have also Paul a Christian complains of it though Paul a Pharisee did not If ye have been prevailed with by the other exhortations ye will yield up your selves to the power of this 3. Exhortation Look out for remedy and help against it Did you but understand your condition by reason of this sin and were humbled for it you would engage all that you could against it First then In your selves Set your selves against this sin in your own hearts Thou canst not be a man after Gods own heart till thy heart be cleansed and made like unto God A true Christian takes more care to get rid of the evil than to rejoyce in the good that is in him though both be a duty being it is better not to see a friend which we know will do us no hurt then not to see an enemy which unseen will certainly kill us When Elisha would cure the waters of Jericho 2 King 2.21 he did not cast salt into the pots or dishes that might take it up but into the spring that sent it forth Labour to get thy heart which is the spring and issue of life or death season'd with grace Means to be used Blessed be God there are meanes to cure you of this evil 1. Faith in Christ Cast the wood of his Crosse into these bitter waters he was circumcised yet had no filthy foreskin of his own but of ours to do away 'T was our filth that was washed off in his Baptisme 2. The in-being of the Spirit of Christ prevails against the in-dwelling of sin Behold I have shewn you a mystery if ye would not all die and that eternally ye must all be changed 3. Prayer is a means in order to this David Paul others were troubled with this evil and they pray'd go thou and do likewise Let it be thy daily prayer Armado homine meipso libera me Domine From the evil one my self good Lord deliver me thou complainest of bad times oh complain more of a bad heart The flood came upon the whole world not so much for their actual abominations though great as for their heart-corruptions Gen. 6.5 Gen. 8.21 If we ever be owhelmed with sufferings it is for th s Abomination in chief Oppose thy self against this sin in thy relations weaken the Kingdome of Satan everywhere 2. In our relations childlen especially especially in thy children If their head-ake you pity them and enquire after remedies for them alas spiritually every part is distempered they are blind lame poor naked and what not that speaks misery Oh hard-hearted Parents that have not once gone to the heavenly Physitian for their poor children 't is usually said venenati non patiuntur inducias they that are poyson'd must not be dallyed with but presently some antidote if I may so call it given them They do but pledge you in this cup of deadly wine and will ye not the rather be instrumental to help them to the cure being ye have help'd them to the disease Wherefore do ye think your ch ldren came into the world in such a piteous manner what do they cry for Vox naturae clamantis c. the Naturalist will tell you 't is out of want that some body might cloath them feed them care for them c. But a Christian will tell you God hath given them bitter teares and cryes to lament their spiritual necessities and to beg spiritual remedyes Their insignificant voice signifies thus much whil'st they are yet dumb Nihil aliud faciunt nisi deprecantur they speak aloud in their manner Oh carry us to the Laver of regeneration let us be washed in the fountaine set open for sinne c. Surely God who hath not caused their tender
with the strong because he had poured out his soule unto death c. This very briefly to clear up the Coherence of the words I pass over the various readings of them and also what might be spoke for the explication of them that will come in afterwards because I hasten to that which is my businesse this morning namely the opening of the Covenant of Redemption You have heard of the misery of man by Nature of the inability of man to help himself in this lost condition c. I am now to speak something to his recovery or restauration or rather to that which indeed is the foundation of his recovery and that is the Covenant here called The Covenant of Redemption By which Covenant I mean that faederal transaction that was betwixt God the Father and the Son from everlasting about the Redemption of lost and fallen man Understand me here aright I am not to speak to the Covenant of grace but to the Covenant of Redemption We make a difference betwixt these two 'T is true the Covenant of Redemption is a Covenant of grace but 't is not strictly and properly that Covenant of grace which the Scripture holds out in opposition to the Covenant of works but rather the means to it or foundation of it Amongst other things wherein these two Covenants do differ this is one they differ in the faederati for in the Covenant of Redemption the faederati are God and Christ but in the Covenant of grace the confederates are God and Believers I lay down this as my judgement with much submission because I know herein I differ from some of great repute Masculus c. Dr. Preston Mr. Rutherford Assemblyes greater Catech. whom I very much honour in the Lord. The Lord Jesus I grant is the very kernel and marrow of the Covenant of grace the Mediator of this better Covenant Heb. 12.24 the surety of this Covenant Heb. 7.22 the Testator of this Covenant Hebr. 9.16 17. The Messenger of this Covenant Mal. 3.1 All this is very clear all that I say is this that Christ is not the perâ—ona foederata but believers The Covenant of Grace was not made with God and Christ as a common head but 't is made with God and believers and therefore whereas the promise is said to be made to the seed and that seed is Christ Gal. 3.16 you are to take Christ there not personally but mystically as you have it taken 1 Cor. 12.12 So also is Christ I only say this to clear up my way Bulkely on the Cov. pag. 28 c. Blâ—ke on the Cov. ch 6. p. 24. Baxter his Append to his Aphor p. 35 c. and therefore shall not lay down any Arguments for the confirmation of this opinion he that desires satisfaction in th is point let him peruse the Authours cited in the Margent To the Businesse in hand The Covenant of Redemption I say is that foederal transaction or mutual stipulation that was betwixt God and Christ in the great work of mans Redemption I call it a foederal transaction or mutual stipulation because therein lies the nature of a Covenant 't is as Civilians define it a mutual stipulation or agreement betwixt Party and Party upon such and such Termes with Reciprocal Obligations each of the other That the businesse of Mans Redemption was transacted betwixt the Father and the Son is very clear Zech. 6.13 The Counsel of peace shall be betwixt them both the Counsel of Reconciliation How man that is now an enemy to God may be reconciled to God and God to him for whatever the Socinians say the Reconciliation is not only on the sinners part but on Gods also this Counsel or Consultation shall be betwixt them both that is Father and Son I know some interpret it of Christs offices the Priestly and the Kingly office of Christ both conspire to make peace betwixt God and man but I rather take it in the other sense That this transaction betwixt these two glorious persons was also foederal or in the way of a Covenant and that too from everlasting is to me a very great truth though I am not ignorant that some learned men are not so well satisfied about it For the Explication and Confirmation of this great mystery I will lay down these seven Propositions Prop. 1 The first is this God the Father in ordâ—r to mans Redemption stands upon Satisfaction the sinner shall be justified but first God will be satisfied Man is now fallen from that happy state wherein at first God made him and by this fall he hath offered an affront to God and wronged God so far forth as he was capable of such a thing in this case therefore God will have satisfaction in the Reparation of his Honour in the Manifestation of his Truth in the Vindication of his Holinâ—sse and Justice 'T is true He being the Personal laesa he might freely have remitted the offence and done what he pleased but supposito decreto some go higher even to Gods nature which necessarily puts him upon the punishment of sin I say supposing Gods decree he having decreed thus and thus and also threatned thus and thus he will have satisfaction and therefore though he doth in Election give such and such freely unto Christ yet for the carrying on and execution of his purpose herein he stands upon terms for the satisfying of his justice which Attribute God will advance as well as his Mercy for all are alike dear to God he will have an offering for sin in an expiatory and propiatory way a price and ransome shall be paid him down Isa 33.10 â— Tim. 2.6 or the Captive shall never be released And in order unto this or for the manifestation of this you do not only read in Scripture of Election as to believers but also as to Christ whom God calls his Elect Isa 42.1 The Father chooses him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sets forth or â—ore-ordains him as 't is Rom. 3.25 To make satisfaction without which fallen man shall not be taken into his favour again who shall be redeemed and justified but in such a way that God may declare his righteousnesse The Apostle doubles his Expression as to this To declare his righteousnesse for the remission of sins To declare I say his righteousnesse that he might be just and the justifier of hâ—m which belâ—eveth in Jesus Rom. 3.25 26. You will have this great truth more fully insisted upon by another in the carrying on of this exercise I will here say no more to it Prop. 2 Secondly The Father you see demands satisfaction well To this he annexes many excellent great and preciâ—us promises that if Christ would engage in this work and undertake thus to satisfie for he alone could do it he would do thus and thus for him as that he would fit him for the work own him and strengthen him in the work succeed and prosper him in the work and then
better Covenant established upon better promises But I must explain it before I admire it The Gospel Covenant is that whereby God upon the condition propounded of faith in Christ promiseth remission of sins in his blood and a heavenly life and that for this end that he might shew forth the riches of his mercy * Camero Here I shall propose the same considerations as in the former Covenant only still something more and more comfortably considerable in the consideration of the persons contracting namely God and man according to the proposed method 1. Consider Gods gracious condescention And now Beloved that I have named Gods gracious condescention were my heart but duly affected with it it would constrain me to stop and put in a large Parenthesis of admiration before I should speak a word more Will God after the loss of the natural communion wherein he created man will God when man dâ—eads his Majesty and trembles at his revenging justice will God then as a merciful Father enter into a Covenant of peace with poor undone sinners affrighted with the sense of sin and wrath O the incomprehensible â—ondescention of such unsearchable riches of grace that grace should abound according to sins abounding when sin over-flow d all its banks that God should make a way thorough the deep into the heavenly Canaan never can we enough admire such Extasying grace This is the first thing considerable 2. The second thing considerable is the duty which God requires in this Gospel Covenant and that is Faith faith whereby we embrace the remedy offered us We want a pardon and nothing but faith can receive it we want perfect Righteousnesse and nothing but faith can furnish us with it we want that which may make this Covenant effectual to us and make it a blessing to us and nothing can do any of these things but faith faith is the Antecedent Condition for which the Reward is given 3. The third thing considerable in the Gospel Covenant is the promise Now the promise of the Gospel Covenant is comprehended in the word Salvation therefore the Gospel is called the salvation of God Acts 28.28 And this is the great businesse of Christ to be a Saviour Isa 49.6 That thou mayst be my salvation to the end of the earth when the Angels preached the Gospel they thought they could not expresse their news in better language than to tell people of salvation that must needs be great joy to all people In short when Gospel Ministers come clad with garments of salvation as Heraulds do with the garments of their Office then Saints may well shout aloud for joy Psal 132.16 Now this promise of salvation contains all Gospel promises in it but they are reduced to these foure 1. Justification this is a priviledge which other Covenants were unacquainted with and without this what would become of poor sinful man And this may well be the first great Gospel promise I might name not some Verses but whole Chapters to prove it Rom. 4. and 5. Gal. 3. and 4. but in a word if you would know the preciousness of this promise Ask those that have but felt what sin is and they will tell you 2. The second promise contained in Gospel salvation is Sanctification Rom. 8.2 3 4. The Law of the Spâ—rit of life in Christ hath made me free from the Law of sin and death for what the Law could not do in that it was weak through the flesh God sending his own Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit q.d. The efficacy and power of the sanctifying Spirit which gives life to believers frees us from the tyranny of sin and death and whereas the Law by reason of the corruption of our nature could not make us pure and perfect but rather kindled than extinguished corruption God hath cloathed his Son with our flesh to take away the guilt and power of sin that his perfect righteousnesse might be imputed to us and fulfillâ—d by us that we might not live according to the motion of our sinful nature but according to the motion of his holy Spirit 3. The third promise is the resurrection of the body You know the penalâ—y of sin is the death of soul and body though the soul be immortal yet its being miserable for ever may sadly be called an Eternal death Now let the guilt of sin be abolished and you do therewith abolish the punishment of it for guâ—lt is only an obligation to punishmenâ— let sin be pardoned and the sinner is freed from death and though believers dye yet it is as a corne of wheat falls into the ground they thereby obâ—ain a multiplied life John 6.54 Whoso eateth my flesh and drinkeâ—h my blood hath Eternal life and I will raise him up at the last day 4. The last promise is Eternal life a spiritual blessed and immortal life in heaven John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting life The Covenant of Grace is excellent fitted to bring us to the chiefest good Now the chiefest good consists in communion with God that was broken by sin and can never be perfectly recovered till sin be abolished therefore when the guilt of sin is taken away by Justification and the filthinesse of sin is taken away by Sanctification and the penalty of sin taken away by Resurrection then what can hinder our communion with God when we have once obtained perfect holinesse nothing can hinder us of perfect happinesse Thus you have the promise of the Gospel-Covenant which was the third considerable in it 4. The fourth thing to be considered in the Gospel-Covenant is the Mediator of this better Covenant and that is Jesus Christ God-man blessed for ever through his dignity he hath purchased salvation Hebr. 9.12 14. By his own blood he entred in once into the holy place having obtained Eternal Redemption for us how much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God c. And he is not only the Author of Eternal salvation by his merit and efficacy but the most absolute example and pattern to us how we should walk that we may obtain his purchased salvation Rom. 8.29 God did predestinate us to be conformable to the Image of his Sonne that he might be the first born among many brethren 1 Cor. 15.49 And as we have born the Image of the Earthly we shall also bear the Image of the heavenly And this is the only Covenant whereof Christ is Mediator the first Covenant needed no Mediator the Old Covenant as Legal take it without its sprinkling of Gospel and so chiefly Moses but in all respects meer men were Mediators but of the New Covenant Christ was Mediator but this I shall leave
to be enlarged by another 5. The fifth thing to be considered in the Gospel-Covenant is the efficacy of it I did not so much as mention the efficacy of the former Covenants for there was never so much as any one made happy by them 't is sadly true that the threatnings of punishment for the neglect of duty took hold of them the threatnings seemed plainly to belong to the nature of those Covenants but in the Gospel Covenant 't is otherwise for it is said John 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides which shews that the wrath was brought upon them by the violation of the former Covenant he speaks as of that which was upon them already But yet mistake not as if refusing the Gospel were no sin or not punished they sin more grievously that sin against Gospel love than they that sin only against Legal goodness but wrath doth not properly belong to the Essence of the Gospel Thus you have the first thing I undertook namely the nature of the Covenant positively considered the second is the comparative excellency of the New Covenant above others I will be brief in shewing its excellency above the Covenant of Works more large in shewing you how 't is better than the Old Covenant of Grace Only suppose to prevent mistakes that each Covenant is in its own kind most perfect and most accommodated to the state of the people and to the purposes for which they were instituted This premised First The New Covenant of Grace is better than the Covenant of Nature I forbear to speak of the agreement and diffâ—rence of them I shall speak only of the excellency of this better Covenant 1. The Covenant of Works was a Declaration of Gods Justice than which nothing can be more terrible to a guilty sinner but the Covenant of Grace is a Declaration of Gods mercy in Christ and let the overwhelmed conscience speak is not this better 2. The Foundation of the Covenant of Works was the Creation of man and the integrity of his nature the Foundation of the Covenant of Grace is mans Redemption by Jesus Christ 3. The Promise of the Covenant of Works was eternal life in Paradise the Promise of the New Covenant is eternal life in Heaven 4. The Covenant of Works had no Mediator no possibility of recovering the least slip the New Covenant is ratified in the blood of the Son of God 't is composed on purpose for our relief * Camero Thus the New Covenant is better than the Covenant of Works Secondly The Gospel-Covenant is better than the Old Covenant of Grace Beloved you may observe I do not say better than the Covenant strictly Legal but better than the whole Dispensation which the Jews and all other Believers lived under before Christs Incarnation better than the Old Doctrine of spiritual grace delivered by Moses and the Prophets openly promising Eternal life unto the Fathers and the Dull people of the Jews under the condition of perfect obedience to the Moral Law together with the intolerable burdens of Legal rights and yoke of most straight Mosaical policy but covertly under the condition of repentance and faith in the future Messiah prefigured in the shadowes and types of Ceremonies that by this forme of Divine worship and policy a stiffe-necked people might partly be tamed and partly be brought to Christ that lay hid under those Ceremonies So that in short you see the Old Testament or the Old Covenant for by a Metonymie they are chiefly one and the same thing and the Apostle plainly so expresseth himself 2 Cor. 3.14 Untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ and this contains these three things 1. The old kind of doctrine which was openly and principally Legal covertly and lesse principally Evangelical 2. The old way of worship and Legal Priest-hood 3. That Mosaical policy which was tyed to one people * Paraeus This Covenant was made by God to Adam presently after the fall G n. 3.15 afterward to Abraham and his posterity Gen. 17.1 2 7 8. The symbole of this Covenant was circumcision from verse 10. to the 14. I forbear further particularising to whom it was often renewed and confirmed whereupon it is called the Covenants Rom. 9.4 Ephes 2.12 Now the New Covenant of Reconciliation to God by Christ exhibited in the flesh is the better Covenant The Gospel is the Table of the New Testament longè divinioâ— quam smaragdina Hermetis far beyond the Emerauld Table of Hermes which the Chymists vainly boast to yield the Philosophers stone to enrich all persons and the Panacea that cures all diseases here 's the elect and precious stone 1 Pet. 2.6 * Crocii Syntag. But I will come to particulars only premising this Caution Caution Let not any thing I shall say be interpreted as if I put an hostile contrariety between the Old Covenant and the New in spiritual practice they yield spiritual help to each other Justin Martyr saith that grace is not according to the Law nor against the Law but above the Law therefore they are not adversa but diversa the Gospel in Scripture is called the Law Isa 2.3 only 't is the Law of faith Rom. 3.27 and the Law of the Spirit Rom. 8.2 therefore when we advance the Gospel Rom. 3.31 do we then make voide the Law through faith God forbid yea we establish the Law Gal. 3.21 Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life vâ—rily righteousnesse should havâ— been by the law The believers in the Old Testament were saved by the free mercy of God in Christ Gerhar l. c. Heb. 9.15 He is the Mediator of the New Testament and by means of death for the Redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance And their Sacraments and ours Maccov l. c. sealed the same â—hing 1 Cor. 10.3 4. They did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ. This premised I shall now shew you the excellency of the Gospel-Covenant 1. The Gospel-Covenant is a better Covenant than the Legal in respect of its Original and manner of patefaction 't is true they have both one principal efficient cause but the Law may in some sort be known by nature it was written in mans heart at the first and the character is not wholly worne out Rom. 2.15 The Gentiles shew the work of the Law written in their hearts but now the Gospel was immediately manifested from God to the Church alone Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him Mat. 16.16 17. And Simon Peter answered
We have three notable advantages in our temporal promises beyond what they had in theirs 1. The Old Covenant had special promises of temporal good things in the Land of Canaan for the preserving of their Mosaical policy untill the time of the Messiah to be born of that people promises of long life c. The New Covenant hath promises of all good things necessary without any such clog All good works shall be rewarded and he promiseth to give a present temporal reward in part of payment Eph. 6.8 Whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free and which is more 1 Tim. 4.8 Godlinesse is profitable unto all having promise of the life that now is and of that which is to come 2. The temporal good things promised in the Old Testament were symbolical they prefigured spiritual benefits by Christ we have them without any such adjoyned significations Col. 2.17 They had a shadow of things to come but the body is of Christ They had a more sparing taste of heavenly good things in earthly benefits we have a more streight and direct way unto eternal life 3. Promises of temporal good things were in the Old Covenant more frequent in the New Covenant more rare and this I name as their excellency because they are thrown in as meer additions to spiritual promises * Alting Ma. 16.33 Seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you this for temporal promises And for spiritual promises which are the best of the Gospel-Covenant not only the conditions of those promises are more easie for whereas it was Do this and live Gal. 3.15 now it is Believe and thou shalt not come into condemnation * Camero Joh. 3.18 but the condition is also promised Jer. 31.34 I will make a New Covenant with the House of Israel and with the House of Judah not according to the Covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt which my Câ—venant they brake although I was an Husband unto them saith the Lord but this shall be the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my law into their inward parts and write it in their hearts and will be their God and they shall be my people and they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall know me from the least of thâ—m unto the greatest of them saith the Lord for I will forgive their iniquity and I will remember their sinnes no more Gods hearty good will is herein manifested Jer. 32.41 I will rejoyce over them to do them good and I will plant them in this land assuredlâ— with my whole heart and with my whole soul If you say these are Old-Testament promises and belonged to them to whom they were spoken and were not only Prophetical so as to concern another people * Calv. Instit I grant it Rom. 3.19 We know that what things soever the Law saith it saith to them who are under the Law But they had not that efficacy of the Spirit to make these promises so effectual as was Prophesied and promised for the times of the Gospel * Synop. pu th Joel 2.28 And it shall come to passe afterwards mark that afterwards I will poure out my Spirit upon all flesh c. The measure of the Spirit which they did receive tended mostly to bondage Gal. 4.24 25. but the Spirit is to us a Spirit of Adoption Rom. 8.15 And therefore the Gospel is specially called the Word of Gods grace Acts 20.32 as if all the grace that God had formerly expressed had been nothing in comparison of this Rom. 6.14 Ye are not under the Law but under grace Law and grace are opposed as condemnation and mercy thus the Gospel is the better Covenant in respect of the promises of it 5. The Gospel is the better Covenant in respect of the effects of it the Old Covenant shews us sin doth accuse us and declares us guilty before the judgement of God Rom. 3.19 20. That every mouth may be stopped and all the world may become guilty before God therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sinne It subjects us under the curse and condemneth sinners for the transgressing of Gods commands Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to do them and all the people shall say Amen So Gal. 3.10 it is the ministry of death 2 Cor. 3.6 7. but now the Gospel that proclaims pardon of sin and lifts up with quickening consolation Isa 61.1 2. in the Law God is considered as reproving sin and approving righteousnesse in the Gospel as remitting sin and repairing righteousnesse and therefore the Word of the Gospel is called good seed Mat. 13.3 The seed of Regeneration 1 Pet. 1.23 The Word of Reconciliation 2 Cor. 5.18 19. The Ministration of the Spirit Gal. 3.2 The Word of faith Rom. 10.8 The Word of life Phil. 2.16 The power of God Rom. 1.16 That whereby the righteousnesse of God is manifest Rom. 3.21 The destruction of unbelievers is not the end of the Gospel but that is through their own fault Polan Syntag. eventus adventitius an accidental event God abundantly declares in the Gospel that he delights not in the death of sinners but in the saving translation of them by faith and repentance from the power of darknesse into the Kingdome of his dear Son The best effect of the Legal Covenant is the bringing man into the Gospel-Covenant and 'pray ' observe how when it is most effectual it turns over the sinner to the Better Covenant 1. It discovers sin to us Rom. 7.7 I had not known sin but by the Law but wherefore is it that we know sin at all that we might be compelled to seek reparation in the Gospel-Covenant Gal. 3.21 22. The Scripture hath concluded all under sin that the promise of faith in Jesus Christ might be given to them that believe 2. The Old Covenant restrains sin there is a natural stupidnesse in mens consciences but then when the dreadful threatnings of the Law still sound in their ears man is somewhat affrighted and hath some reluctancy though afterwards the Law of the minde is led captive by the Law of the members and man forbears sin as having a bridle put upon him Ringente interim intus tumultuante appetitu corrupto though he be restrained from sin yet it is but a kinde of coactior it ends best when it ends in a spontaneous and voluntary inclination of the minde to forsake sin and hate it and that is the work of the Gospâ—l-Covenant 3. The Old Covenant works fear
when sin hath been committed and the raging of the affections are a little appeased then the minde returns unto its self and the Spirit that was resisted brings to remembrance those grievous and unavoidablâ— threanings which the Law denounceth whereupon there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Legal repentance that is a wishing that the Fact were undone and that he had not committed the sin that causeth that trouble but not that he is any better than before for shew him a new temptation and he presently runs after it though under trouble of minde and though expectation of wrath incredibly full of anguish doth sting and vex him intolerably But now Beloved where this ends well there the Spirit insinuates something to put him upon panting after a Redeemer and to get power against sin and this brings unspeakable joy and begets peace past all understanding thus you see the best effects of the Law is the bringing men to the Gospel which shews the fifth excellency of the Gospel-Covenant 6. The Gospel-Covenant is the better Covenant in respect of its objects or persons taken into Covenant and that under a double consideration their multiplicity and their quality 1. In respect of the number The Old Covenant belonged only to one people the New to Jews and Gentiles Abraham and his posterity were taken into Covenant and all the world beside were excluded those few others that were admitted it was by extraordinary grace and they were as it were planted into Abrahams family but now the partition Wall is broken down which as it were shut up the mercy of God in the confines of Israel Now peace is proclaimed to those that are far off as well as to those that are near that they might become one people this is a great mystery Colos 1.26 Certainly all may well say so as we are poor Gentiles and we are made nigh by the blood of his Crosse Col. 1.20 21. 2. The Gospel-Covenant is better in respect of the quality of the persons taken into it the Law is proposed to wicked secure and hardened sinners 1 Tim. 1.9 The Law is not made for a righteous man but for the lawless and disobedient for ungodly and for sinners for unholy and profane for murderers of fathers and murdâ—rers of mothers for men-slayers for whoremongers c. to restrain and bridle them but the Gospel lifts up broken-hearted sinners Luk. 4.18 He hath sent me to heale the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised to preach the acceptable year of the Lord The Law is to terrifie the conscience the Gospel is to comfort it * Gerhard l. c. 7. The last excellency I shall name is this the Gospel-Covenant is every way faultlesse it is the last and best Dispensation of Divine grace Hebr. 8.7 If the first Covenant had been faultlesse then should no place have been sought for the second as if he should say the Covenant from Mount Sinai was not such Quo non alterum posset esse perfectius * Grotius that man could not desire a better Hebr. 7.18 19. There is verily a disanulling of the Commandment going before for the weaknesse and unprofitableness thereof for the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God plainly this is so excellent we cannot desire a better The Old Covenant is abrogated 1. As to the circumstance de futuro it all related to the future Messiah Christ is come and that consideration therefore ceaseth 2. 'T is abrogated as to the impossible condition of perfect obedience the Gospel sincerity of the meanest believer is better than the exactest obedience of the highest Legalist 3. 'T is abrogated as to the burden of Legal Ceremonies Priesthood and shadows God gave these things to them and the Gospel to us as we give nuces parvulo codicem grandi * Beda things of smaller value to a little childe but a good book to him when he is grown up They have lost their Temple their Priesthood their Unction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chrysost c. We have Heaven for our Temple and Christ for our Priest and the Spirit for our Unction 4. The Old Covenant is abrogated as to the yoke of Mosaical policy we have nothing to do with the Judicial Laws of the Jews any farther than they are Moral or of a Moral equity Luk. 16.16 The Law and the Prophets were untill John Hebr. 7.12 The Priesthood being changed there is made of necessity a change of the Law And thus I have doctrinally shewed you the excellency of the Gospel-Covenant APPLICATION 1. This retorts wicked mens Reproaches into their own faces They cry out against the Ministers of the Gospel for preaching terrour to them Be it known to you the Gospel is properly employed in celebrating the mercy of God in the pardon of sin and comforting drooping sinners but in your doing what you can to put out this comfortable light you force us to fetch fire from Mount Sinai to take hold of you 'T is true the Law was given with Thunder and Lightning and terrible Miracles the Gospel was attested with a comfortable voice from heaven and healing Miracles but as sinners broken by the Law needed some Gospel-balm to heal their wounds so secure Gospel sinners need Legal threatnings to fright them out of their sluggishnesse and sleepy security If whispers of peace will not awaken them we must cry aloud to stir them up if it be possible to break off sinning and to minde salvation Sirs 't is no pleasure to us to speak words unpleasing to you you hinder us from work more purely Evangelical and which 't is a thousand fold more pleasure to us to be conversant about 'Pray take notice that were it not in love and faithfulnesse to your souls we would never be so poorly employed as to be pelting at your base lusts Do but try us Break off your soul-undoing wickednesse and you shall never hear us rate you any more you your selves being Judges ex gr Ask a sober man whether the lashing of drunkennesse makes him smart or not Ask a chaste person whether the naming of such Texts as Prov. 22.14 The mouth of strange women is a deep pit he that is abhorred of the Lord shall fall therein Prov. 23.27 An whore is a deep ditch and a strange woman is a narrow pit reproach him in short Ask one that 's conscientious whether he thinks the Minister hath a spite at him in his Sermon because he names 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the Kingdome of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor Abusers of themselves with mankinds nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdome of God Alas all these will tell
therefore without hope Nay the same with Devils who have no Mediator interposing on their behalf to God but as they sinn'd with a Tempter so they perish without a Saviour this is their misery and shall this be any of our choice 3. Your condition is hereby rendred in this respect worse than theirs in that you despise that mercy which they were never profered The danger of this sin you may find awakeningly set down by the Apostle Hebrews 2.3 Hebr. 10.28 29 30. Hebrews 12.25 Vse Be perswaded then to make use of Christ in all his Offices in whom you have an universal antidote against all discouragements Heb 12.24 Are your consciences alarum'd with the thunder of Scripture-threats and curses of the Law fly to that blood of sprinkling the voice whereof is much louder than the cry of your sinnes John 3.14 Are you stung with the sense of your corruptions look up to Christ as your Brazen Serpent that he may cure these wounds and deliver you from death 1 John 2.1 Heb. 4.14 16. Are you discouraged from prayer because your prayers have hitherto been so sinfully defective consider the Intercession of Christ and take encouragement from thence Are you afflicted with your own unteachablenesse look up to him as the great Prophet sent of God and beg of him the inward and effectual teachings of his Spirit and he would speak as powerfully in his Word to your dead hearts as he once spoke to dead Lazarus John 12.43 Are you disquieted with doubts and feares in respect of your own perseverance though temptations are boysterous Col. 1.11 and corruptions violent look up to him who sits at the right hand till all his enemies become his foot-stoole that he would strengthen you Are you full of feares because of Zion the afflictions dangers Psal 110.1 Col. 1.21 enemies of the Church remember he is the Head over all things to the Church In a word whatever your afflictions or troubles are the Mediation of Christ is a sufficient relief and therefore sit not down dejectedly mouring Gen. 21.19 like Hagar weeping at the fountaine side OF CHRISTS Humiliation PHILIP 2.8 He humbled himself and became obedient unto death even the death of the Crosse THis Chapter begins with one of the most pathetical and powerfully pressed Exhortations that we meet with in the whole Scripture The Apostle is in one of his high streins and raptures of Rhetorick conjuring the Philipians as it were by all that they accounted dear and precious unto brotherly unity and amity Nullus jacentem suscitat nisi inflexione sui Nierem and to this end to humility of minde and a mutual condescension He that will lift up and embrace another that is fallen must himself stoop down and because men are rather drawn by example than driven by precept he propounds to them a pattern beyond all parallel Let this minde be in you which was also in Christ Jesus who being in the form of God thought it not robbery to be equal with God but made himself of no reputation c. As if he had said Jesus Christ was as high as the highest coequal with God it was his right to stand upon even ground with his Father and without any wrong to him might have pleaded his Peerage and yet he strangely humbled and abased himself here is your Copy How lowly should Christians be seeing humanity the form of a servant nay death it self were not accounted too low for their Lord Christ himself hath just such another Argument John 13.14 If I your Lord and Master have washed your feet ye ought also to wash one anothers feet Let no Christian stand upon his pantofles seeing Christ humbled himself and became obedient to death the death of the Crosse In which words we have 1. The depth of Christs humiliation 1. Specified death 2. Aggravated even the death of the Cross 2. The Manner of his humiliation where we may note these two remarkable circumstances 1. His voluntarinesse he humbled himself 2. His obedience he became obedient unto death The Scripture hath observed to us these three special steps of Christs humiliation 1. He stoop't down to become a man 2. He condescended to put his neck under the yoke of the Law 3. He appeared in the likenesse of sinful flesh 1. He stoop't down to become a man he left the warme bosome of his Father and took himself lodgings in the womb of a Virgin he strip't himself of his Robes of glory to put on the course home-spun and thread-bare tatters of a fraile humanity and he that thought it no robbery to be equal with God submitted to an estate lower than some of his own creatures this is the first Riddle in the Apostles great mystery of godlinesse God was manifest in the flesh And sure 1 Tim. 3.16 that the most magnificent Monarch in the world should become a Toad that the whole Host of Angels should be degraded into worms that this goodly frame of the Creation should be unpinned and annihilated or crowded into the narrow compasse of one single aâ—ome is infinitely a lesse wonder than for God to become a man had Christ been made an Angel it had been infinitely below himself and yet then he had remain'd a spirit and stayed something nearer home but he cloathed his Divinity with a body the Word was made flesh he made himself of no reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was made in the likeness of men Ver. 6. He emptied himself of his credit to become a man was so much beneath him that upon the matter it undid him in point of reputation The greatest step of Christs humiliation was his Incarnation for that being man he should dye is nothing so astonishing a wonder and inconceivable as that being God he should be made a man 2. He condescended to put his neck under the yoke of the Law God saith the Apostle sent forth his son made of a woman Gal. 4.4 and though that be very much yet there is more added made under the Law Though every man that is born of a woman every mothers childe among us be necessarily subject to a Law and it is no condescention it s no whit below the greatest Prince on earth that gives Laws to many thousands yet this was a very great submission in Christ Adam while he continued in a state of integrity and perfection was then under a Law and did not yield or abate any thing of his right by it the blessed and glorious Angels continue under an obligation to obedience and they do not by this lose any of their birth-right for a creature as a creature is indispensably subjected to the Law of its Maker by vertue of its creatureship and dependance and should any one of them attempt a disobligation it were an essay toward a prodigious and praeternatural Antinomianisme But the Son of God the Eternal and Independent Law-maker did admirably abase himself to come
against it 2. Christ humbled himself to death obediently It was his will to dye and yet he dyed not of his own will but in obedience to his Fathers We have them both conjoyned Heb. 10.7 Lo I come to do thy Will O God And Joh. 10.18 I lay down my life of my self this Commandment have I received of my Father he became obedient unto death saith the Text In respect of God Christs death was justice and mercy in respect of man it was murther and cruelty in respect of himself it was obedience and humility To obey is beâ—â—er than sacrifice Christs obedience was the best of his sacrifice when he prayed to his Father that the cup might passe it was with this Clause of exception Not as I wâ—ll but as thou wilt 3. Christ submitted himself to death humbly and meekly he was oppressed and afflicted yâ—t opened he not his mouth not that he spake nothing at all but he was silent as to murmurings and revilings that was the work of his persecutors not a word passed from him that might argue passion or impatience as from one of the Thieves that were crucified with him he was brought as a Lamb to the slaughter he was not enraged or exasperated with all the injustice cruelty and oppression of his enemies not one word in heat of blood to them whose errand was to shed his blood Friend saith he to Judas betrayest thou the Son of man with a kisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys What meeknesse was here though I confesse there was a tart rebuke in that kinde compellation and Christ calling him friend smartly checkt him for his unfriendly carriage When one of his Disciples cut off Malchus his eare Put up thy sword saith he Wee 'le have none of that club law he touches his eare and heales it When he was reviled he reviled not again 1 Pet. 2.23 Psal 64.3 when he suffered he threatened not his enemies shot their arrows even bitter words but they recoyled not upon them Nay he returned not only no ill words but gave prayers in exchange for their taunts and revilings Father forgive them Luke 23.34 for they know not what they do It had been meeknesse to have gone through his sufferings without murmuring but it was an high and heroical act of meeknesse indeed to poure out prayers for them that were such busie instruments in pouring out his blood he was so far from biting the stone that he kissed it and the hand that threw it 3. Upon what grounds Christ thus humbled himself to death What cogent necessity was upon him for we may not conceive that Christ thus humbled himself to death upon trivial and impertinent considerations as David said once of Abner Died Christ as a fool dieth 2 Sam. 3.33 No sure it was upon these six weighty grounds 1. That Scripture prophesies and Predictions might be accomplished all which represent him as coming in died garments from Bozrah Gen. 3.15 The first Scripture that ever mentions Christ shews him a bleeding and crucified Saviour Now Christ was to make good to a tittle every thing that had been before written of him In Saint Matthews Gospel this is very remarkable who above all the rest hath most punctually observed the fulfilling of Prophesies with whom the burden and under-song of almost every event is ut impleretur that it might be fulfilled which was spoken by the mouth of the Prophets Christ himself renders this account of his sufferings in that Discourse of his with his Disciples upon the Road Oh fools Luk. 24.25 26. and slow of heart to believe all that the Prophets have spoken Ought not Christ to have suffered these things The Prophets have all spoken this with one mounth and is it possible I should make them all liars 2. That Scripture types might be fulfilled many whereof were to decipher and prefigure the death of Christ as Isaac's being offered the slaying of the Sacrifices the lifting up of the Serpent Now had not Christs blood been shed and he lift up upon the Cross there had been no correspondency in the Antitype as Moses lift up the Serpent in the Wildernesse so must the Son of man be lifted up Joh. 3.14 Had not Christ been made a Sacrifice most of the Legal Ceremonies and precedent prefigurations had either spoken lies or at least nothing to the purpose 3. That his Will and Testament might be firme and effectuaâ— in his life he had given many precious Legacies and they had been all voide and to no more purpose than a Deed without a Seal at it unlesse ratified and confirmed had not Christ given himself to death all his other gifts that he had bequeathed in his Will had been gifâ—lesse this is the Apostles Argument Where a Testament is there must also of necessity be the death of the Testator for a Testament is of force after men are dead Heb. 9.16 17. otherwise it is of no force at all while the Testator liveth A man that makes a Will doth not intend that any body should be the better by it but upon his death Suppose a man have a Legacy of a thousand pounds given him he is not one whit the richer so long as his friend liveth the Will holds not good in Law nor can he sue for one penny of it This Cup saith Christ is the New Testament in my blood Luke 22.20 that New Testament which is ratified by my blood Christs death gives life not only to his people but to his promises It is expedient for you that I go away John 16.17 saith he for If I go not away the Comforter will not come The sending of the Comforter was one principal clause of his last Testament but till the death of the Testator the Will could not be put in suit it signified nothing and was not pleadable The Holy Ghost was not yet given because that Jesus was not yet glorified what had they received nothing of the Spirit yes John 7.39 but not according to that plentiful proportion which he intended and promised in his Will The Legacy was paid but in part because the Testator was yet alive he was no sooner dead and got to heaven but he makes all good to a tittle as you may read Acts 2.2 3 4. 4. That justice may be satisfied the sentence upon sin was passed from the mouth of a righteous Judge now though justice might admit of a change of persons there was no room for a change of penalties death was threatned and death must be inflicted If Christ will save sinners from death justice will not let him save himself from death Heb. 9.22 without shedding of blood there is no remission Christ undertaking to crosse out and cover the black lines of sin must draw over them the red lines of blood What the chief Priests said concerning Christ is true in some sense though false in theirs He saved others Matth. 27.42 himself he cannot
the burden of it You have not yâ—t resisted unto blood Heb. 12.4 saith the Apostle striving against sin as if he had said you are not yet come to the hottest of the battel it may be you have gone through some light skirmishes a few ill words or outward losses but when Christ was challenged by this Goliah and none durst take up the Gantlet he resisted unto blood and verily the evil of sin is not so much seen in that thousands are damn'd for it as that Christ dyed for it If you should see a black vapour arise out of the earth and ascend by degrees till it covered the face of the heavens and obscure the Sun in brightest Noon-day lustre you would doubtlesse conclude there must needs be a strange and preternatural malignity in that vapour What shall we then think of sin that brought down the Son of God from heaven darkned his glory took away his life laid him in the dust After whom is the King of Israel come out saith David to Saul after whom dost thou pursue after a dead dog after a flea As if he had said 1 Sam. 24.14 methinks the King of Israel should never trouble himself about such a sorry and inconsiderable thing as I am a dead dog cannot bite when alive indeed he is a fierce creature he may flie in a mans face and tear out his throat but death tames him A dead dog needs no chain and a flea cannot bite very much the mark it makes is but a flea-bite you that have slight thoughts of sin do as good as say that the God of Israel entred into the lists and armed himself for the Battel against a dead dog nay that he lost the Field and was worsted by a flea the evil of sin is not so much seen that it is a knife that cuts our fingers as that its a knife redded over with the blood of our dear Redeemer 3. Hence note the exact and impartial justice of God and his most righteous severity against sin that rather than that shall passe unpunished his only begotten and everlastingly beloved Son shall shed his blood and become lyable and obnoxious to a curse In the blood of Christ as a mirrour is represented the most condescending mercy and inflexible severity that ever the world saw Son saith God if thou wilt undertake for sinners and undergo that penalty that is due to sin thy blood must go for it and nothing can be abated he prays the Cup may passe if possible but justice was inexorable he was upon such terms that it was not possible God hath set forth Christ to be a propitiation through faith in his blood Rom. 3.25 to declare his righteousnesse that he may be just One would have thought he would have said to declare his love and mercy that he may shew himself gracious nay but though there be a truth in that the Apostle pitches upon another Attribute To declare his righteousnesse that he may be just If there were any respect of persons with God or if exact justice could have warp't and been drawn away with any accessory and circumstantial considerations doubtlesse Christ should have gone free and an indemnity from suffering should have been the Sons priviledge 4. This is sad and dreadful news to all impenitent and unbelieving sinners What will be their doom that have no share in this blood of Christ and not only so but trample it under foot as an unholy thing Let them look to it it will one day rise up against them as a witnesse for their certain damnation for such there 's a much sorer punishment Heb. 10.29 woe to those that have not the blood of Christ to plead for them but ten thousand woes to them that have the blood of Christ pleading against them And where it cries not for pardon it cries out for vengeance with a witnesse They are the enemies of the Crosse of Christ saith the Apostle whose end is destruction Phil. 3.18 19. And what better end could it rationally be hoped they should come to that have an enmity against the Crosse of Christ If that which is light in th e be darkness Matth. 6.23 how great is that darknesse If the healing saving blood of Christ be destruction how dreadful is that destruction the death of Christ is to a wicked man one of the saddest stories and most dreadful tragedies that he can read or hear of because having no interest in it he understands what must certainly be acted upon himself and if God would not hearken to the prayers of his Son how is it likely he should be moved with the cry of Rebels and Enemies When God sent the Prophet Jeremiah upon his Errand to the Nations with the Cup of his fury that they should drink and be drunken and spue and fall and rise no more upon case of their refusal to drink tell them saith he that loe I begin to bring evil on the City which is called by my Name Jer. 25.29 and sh uld ye be utterly unpunished ye shall not be unpunished As if God had said Carry a Cup and if they refuse tell them Jerusalem hath been before them and I am resolved it shall go round My own people shall not drink unpledged and they shall not be unpunished God hath prepared a Cup for all Christ-rejecting sinners warmed with fire and spiced with brimstone and if they wince and make a sowre face let them know Christ hath had it Gods only begotten and beloved Son hath drunk deep on 't and how or with what face can they expect to escape What! will God say to such a one Behold he whose judgment was not to drink of the Cup Jer. 49.12 hath assuredly drunken and art thou he that shalt altogether go unpunished thou shalt not go unpunished but thou shalt surely drink of it Use 2 2. For Exhortation and that in six particulars 1. Hath Christ shed his blood for sin let us then shed the blood of sin let sin never live one quiet quarter of an houre in our souls that would not let Christ live in the world Christ dyed unto sin for Satisfaction let us dye unto sin by Mortification He died unto sinne once likewise reckon ye also your selves to be dead indeed unto sin Rom. 6.10 11. Every Saint should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostles phrase is Rom. 6.5 planted together in the likenesse of his death And he further explaines his meaning Ver. 6. Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin And verily unlesse by the death of sin in you you can have no comfortable evidence that the death of Christ was for you Christ was crucified and they that are Christs Gal. 6.24 Gal. 5.2 have crucified the flesh with its affections and lusts If ye be circumcised Christ shall profit you nothing saith the Apostle I
in the very nature of it is a vindication of the equity of the injur'd Law the reparation and amends it makes it self for the wrong done it by damnifying the person injuring her proportionally to the injury Now that a justified person must be charged with guilt i. e. with the breach of Law and by consequence with desert of punishment appears because otherwise if a man be pronounced tighteous whom no body ever accused or questioned he is only praised not justified 2. The person to be justified must plead for himself either in person or by his Advocate who sustains his person for to refuse to plead is to despaire quite of being justified and to abandon ones self over unto punishment silence gives consent it argues the accused person hath nothing to say for himself why he should not be condemned Our Law you know sheweth no mercy to one that will not plead he is to be Prest to death An endited person must plead therefore something in his own behalf why he should be justified if he would be Now either the man is guilty of the charge or not guilty I must speak to both cases and shew what pleas are requisite in each and which of them is the plea upon which a sinner is justified at the Bar of God Case 1. If the endited person be not guilty of the charge justice it self must justifie him upon that plea. Si accusasse sufficiat quis erit innocens an innocent person may be accused he can never be convinc't for that that is not can never be demonstrated the Judge or Jury were themselves guilty if they found innocence guilty Now to be justified thus is to be purely and meerly justified not at all to be pardoned for such a one stands upon his termes bears himself upon his own righteousnesse begs no mercy 'T is no favour to justifie him 't is his due he is not beholding to the Judge a jot the exact rigour of the Law acquits him To bring this to the present businesse I shall demonstrate that we can never be justified at the Bar of God by pleading not guilty For First the plea is false Although in a very restrained sense there is none so wicked but he may plead not guilty and be justified as to this or that particular fact charged upon him Nimrod was not guilty of Abels murther Nay a Saint may be guilty of some sins which the Devil may plead not guilty too as grieving the comforting the sealing Spirit abusing the Redeemers grace c. yet nothing short of universal innocence nothing but a perfect righteousnesse a total exemption from all manner of guilt will entitle us before Gods Tribunal to this plea James 2.10 For whosoever shall keep the whole Law and yet offend in one point is guilty of all 1. Because the punishment due to the breach of the whole Law viz. the curse of God is due to every breach of every part Gal. 3.10 Deut. 27.26 Cursed is he that continueth not in all things which are written in the book of the Law to do them The wages of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every single sinne is death Romans 6.23 2. Because he that offends in one point affronteth the authority of all as is excellently observed in the next verse For he that said James 2.11 Do not comâ— it adultery said also Do not steale Every sin hath Atheisme in it it denies the God that is above to trample upon the Majesty of God shining in oâ—e Commandment is at once to trample upon that Majesty which enacted all 3. Because thereby he becomes infected with a contagious disposition to be guilty of all the same principle which embolden'd him now will another time if but excited with equal strengths of temptation to commit any other sin or to repeat the same sins again and again though excited with still weaker and weaker temptations for as frequent acts strengthen the habit of sin so the habit facilitates the acts From hence it appeares that the holy Angels that Adam in innocency that the man Christ Jesus might indeed plead not guilty before God and be justified upon that plea but now impossible for us Rom. 3.20.23 Psa 14.1 1 John 1.8 Secondly the plea being false there is no hope upon this issue to be justified unlesse there were some defect in the Judge or in the evidence In the Judge either of prudence in not understanding or of integrity or power in not executing the Law aright But in our case these are alike that is infinitely impossible for we have to do with the All-wise Legislator himself who is also the Holy Holy Holy Lord God Almighty and shall not this Judge of all the earth do right Gen. 18.25 Nor can there be any defect in the evidence for the books shall be opened at the last day Rev. 20.12 and the dead shall be judged out of those things which are written in the books according to their works Nay even now there are two day-books a filling down goes every houre every moment all we do and think and speak in the book of Gods remembrance fairly written not an iota not a tittle either mist or blurred of this God hath given us a counterpart to keep in our own bosomes the Register of conscience though a very imperfect copy full of blots mistakes omissions yet enough alone to convince us instead of a thousand witnesses for every sinner will be his own accuser and condemner rising up as an Advocate in the behalf of the great Judge against himself at the day of judgement Prima est haec ultio quod se Judice nemo nocens absolvitur Case 2. And this was the first plea not guilty but the case is not ours and therefore this plea will never justifie us I come therefore to the other which in our case is guilty and here are two wayes of pleading First meer mercy for mercies sake but indeed this is not to plead at all but to beg And as in the last case when an innocent person upon his pleading not guilty is discharg'd that is pure justification but no pardon so here quite contrary when a guilty person is discharg'd out of mercy this is pure pardon but no justification for there shines not one beame of Justice in such a discharge meer mercy is all in all Whence it follows that the Socinians who to avoid the necessity of acknowledging Christs satisfaction to Divine Justice affirm that Justification is nothing but meer Remission of sins do abuse the Woâ—d and contradict themselves for who seeth not that to be pardon'd gratis out of pure mercy without the least reparation made either for the injury and indignity done to the Law or satisfaction to the honour justice and authority of the Law-giver by the sin affronted is not to bâ— justified at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only to be gratified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. discharged upon the sole
both meer supererogations of an infinitely glorious person And first for his active Riâ—hteousnesse iâ— stood in his obedience to the Ceremonial and Moral Laws 1. His obedience to the Ceremonial Law was a meer supererogation for the substance to comply with the shadows the Antitype to do homage to its owâ— types besides he submitted to those very Ordinances whose end and institution supposeth guilt and whâ—se Nature argues them designed only for the use of sinners what foreskin of impurity had he to be cut off in circumcâ—sion what filth to be washt awâ—y in baptism did the holy childe Jesus defile his mothers womb as common mortals do that are conceiv'd in sin and brought forth in iniquity And yet he was circumcised and baptized and his mother offered for her purification Luke 1.21 22. ch 3.21 No imaginable obligation lay on him to these submissions being to him meer ciphers wholly insignificant 2. His obedience to the Moral Law Although it must be granted that as man it was his duty Gal. 4.4 yet was it not his duty to become man True a creatures homage was due from him when a creature a servants work when in the form of a servant but the whole was free and arbitrary because his entring into that state was so for what but his own infinite love could ever move the eternal Word to pitch his Tent in our Nature what obligation lay on the Heir of all things to take the form of a servant who bound the eternal Son of God to become in the fulnesse of time the Son of man And as his active righteousnesse so secondly his passive too was a meer supererogation for his Almighty Fathers Holy All-seeing Eye could never espy the least iniquity in him to punish what had the Divine Justice to do with him for he was a sinlesse person he suffered not for himself Dan. 9.26 No for us 2 Cor. 5.21 And therefore since no obligation lay on him to do what he did or to suffer what he suffered he may impute the merit both of the one and the other to whomsoever and upon what termes soever he and his Father please But before I come to consider the termes upon which Christs satisfaction is applied I must answer some questions and clear the scruples in the way Object 1 1. What is become of the Law of that first Covenant made with Adam in Paradise Gen. 2.17 repeated again to the Jews Deut 27.26 The sum of which you have fully expressed Ezek. 18.4 The soul that sinneth it shall dye I answer It is not executed nor abrogated but released or dispensed with First it is not fully executed for there is no condemnation to them that re in Christ Jesus c. Rom. 8.1 Secondly It â—s not abrogated for it is in part executed upon Believers they are liable to the first or natural death which is the wages of sin although the second death hath no power over them besides all manner of chastisements and afflictions Psal 89.30 31 32. And also that Law is totally executed upon finally impenitent unbelievers over whom not the first only but the second death also hath power 2 Thess 1.8 For he that believeth not is condemned already John 3.18 That is the Gospel finds him and every one in a state of condemnation but those who believe it proclaims deliverance to those who through unbelief reject it judging themselves unworthy of everlasting life see Acts 13.46 it leaves such as it found them viz. under the condemnation of the Old Covenant since they refuse the pardoning mercy of the New Thirdly I answer therefore positively that the first Covenant is released and dispensed with by super-inducing a New Covenant of Grace over it that whosoever closeth with and comes into the terms of the New should be exempted from the rigour and extremity i. e. from the eternal condemnation of the Old Joh. 3.16 It is not said He that believes shall not be sick shall not be afflicted shall not dye No but he shall not perish Thus you see the Covenant of Works as to its execution upon such as are in the Covenant of Grace is in the chief part restrained but yet in some part inflicted They never shall complain under the eternal and destructive yet they do complain under the temporal and corrective punishment of their sinnes Lam. 3.39 Yet more particularly for the clearer understanding of this we must consider that the first Covenant lays a double obligation on sinful man First In reference to what is past and here it requires satisfaction and reparation from us for our sin in breaking it And secondly In reference to the future after such satisfaction and amends made it requires perfect conformity still as at first absolute obedience to all Gods commands being the eternal debt of the reasonable creature to that God that made it in his own Image if therefore we could which hath already been proved to be impossible ever have satisfied Gods injur'd Law for our past breach the Law would still have come upon us for future exact conformity to pay the residue of that eternal debt and its language would be Sin no more lest a worse thing befall thee as a Felon though butn't in the hand is yet bound to live honestly for the future at his peril Now the New Covenant of Grace relieves us as to both these cases and dispences with the rigor of the Law As to the first It comforts us with the good news that the Son of God hath satisfied his Fathers Justice and if we believe but in him God will accept of us as if we had satisfied in our own persons The case the Law leaves us in is well expressed Isa 33.14 Hebr. 10.31 But the relief the Gospel brings us in St. Pauls language Rom. 8.33 34. You have both together excellently Ezek. 33.10 11. As to the second Obligation the New Covenant dispenseth with the rigor of that too for woe to a justified and pardoned person if he must lose all again upon the least defailance therefore the Gospel proclaims pardon of sin upon repentance and acceptance of sincere endeavours to obey him Gods language now is Sinners be but in good earnest do but love me heartily and my ways let me but see a childe-like ingenuity in you and I will put down your upright though imperfect performances in the book of my remembrance Mal. 3.16 and blot out your transgressions when repented of out of the book of my remembrance Mandata Dei tanquam facta reputantur Aug. Retr l. 1. quando quicquid non fit ignoscitur Thus doth the candor of the Gospel dispence with the rigor of the Law God deals not with us as an Aegyptian task-master but as a Father with his children whom he loves Christs yoke is easie his burden light Object 2 If any doubt how it stands with Gods veracity and immutability having once declared that the soul that sinneth shall dye to contradict it by declaring
made righteous in Law Righteousnesse is a conformity to the Law he that fulfills the Law is righteous in the eye of that Law he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the protection of it as he that transgresseth the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guilty in the eye of the Law and without the protection of it Now the Law of the New Covenant runs thus He that believeth shall not perish so that a Believer keeps and fulfills this Law and therefore faith is imputed to him for righteousnesse Rom. 4.22 23 24. because faith is the keeping of the New Covenant which therefore is called the Law of faith Rom. 3.27 in opposition to the Old Covenant called there by the Apostle the Law of Works As therefore innocency or perfect obedience would have justified Adam had he stood by vertue of the Law of Works or Old Covenant whose tenor is Obey and live for then he had fulfilled that Law and as his Disobedience actually condemned him by vertue of the same Law Disobey and dye for it Gen. 2.17 So now believing in Christ justifyeth by vertue of the Law of faith for it is the keeping and fulfilling of the Gospel-Covenant whose tenor is Believe in the Lord Jesus Christ and thou shalt be saved And again unbelief actually condemneth by vertue of the same Law He that believeth not is condemned already because he hath not believed in the Name of the only begotten Son of God Joh. 3.18 That is because the unbeliever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the protection of the Gospel or Law of faith he cometh not up to its righteousnesse he is condemned already as a sinner by the Law of Works and yet once more with a witnesse condemned as an unbeliever as a monster that hath twice been accessory to his own murder first in wounding himself and secondly in refusing to be healed The Law of works includes us all under sin we are all dead our case was desperate but God who is rich in mercy through his great love wherewith he hath loved us Ephes 2.4 John 3.16 his immense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were dead in sins and trespasses hath sent his only begotten Son that whosoever believeth in him should not perish but have everlasting life And this is that Law according to which he will judge the world according to my Gospel saith Paul Rom. 2.27 Every Believer therefore though he wants the righteousnesse of the Law of Works viz. innocency yet he shall not be condemned because he hath the righteousnesse of the Gospel viz. faith which is the New Law in force according to which God now dealeth with us and shall judge the world at the last day And here it will be richly worth our very heedful Observation that although a Believer hath not the righteousnesse of the Law of Works iâ—herent in himself for if he had he were not a sinner but should be justified by that Law yet by faith he lays hold upon Christs satisfaction which in the very eye of the Law of Works is an unexceptionably perfect an infinitely glorious righteousnesse So that faith justifieth us even at the Bar of the Law of Works Ratione objecti as it lays hold on Christs satisfaction which is our Legal righteousnesse it justifieth us at the Bar of the Gospel or Law of faith formaliter ratione sui as it is Covenant-keeping or a fulfilling of the Gospel Law For he that keeps a Law is righteous where that Law is Judge the Law-Maker by his very making of the Law makes him righteous and the Judge that pronounceth according to the Law for a Judge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will infalâ—ibly pronounce him so But that with all requisite distinctnesse we may apprehend this great affair let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect the discharge and justification of a sinner and state their several interests and concernments in their respective influences upon and contributions towards it 1. How free grace justifieth And first The free grace of God is the first wheel that sets all the rest in motion It s contribution is that of a proegumenal cause or internal motive disposing God to send his Son John 3.16 That sinners believing might be justified freely by his grace through the Redemption that is in Christ Jesus Rom. 3.24 For Christ dyed not to render God good he was so eternally but that with the honour of his justice he might exert and display his goodnesse which contriv'd and made it self this way to break forth into the world 2. How Christs satisfaction Secondly Christs satisfaction is doubly concern'd in our Justification 1. In respect of God as a procatartick cause of infinite merit and impetrative power for the sake of which God is reconciling himself unto the world in Christ not imputing their trespasses unto them 2 Cor. 5.19 2. In respect of the Law of Works Christs satisfaction justifieth us formally as our proper Legal righteousnesse I call it our righteousness because it becomes imputed to us upon our believing faith being our Gospel title by pleading which we lay claim to all the benefits accruing from the merit of Christs performance to aâ—l effects uses and purposes as if it had been personally our own I call it our Legal righteousnesse because thereby the Law of God owns it self fully apaid and acquiesceth in it as in full reparations and amends made unto it for the injury and dishonour received by the sin of man We must plead this against all the challenges and accusations of the Law Who shall lay any thing to the charge of Gods Elect it is Christ that dyed c. Rom. 8.33 And thus our Legal righteousnesse required in the first Covenant that of Works is wholly without us in our Redeemer yet imputed upon our account Thirdly The Gospel justifieth quâ Lex lata 3. How the Gospel as it is the Law of faith for the very tenor of the Gospel-Covenant is Believe and thou shalt be saved Fourthly Faith justifieth vi Legis latae 4. How faith as it is our Evangelical righteousnesse or our keeping the Gospel-Law for that Law suspends justification upon believing Faith pretends to no merit or vertue of its own but professedly avows its dependance upon the merit of Christs satisfaction as our Legal righteousnesse on which it layeth hold nor can it shew any other title to be it self our Evangelical righteousnesse but only Gods sanction who chose this act of believing to the honour of being the justifying act because it so highly honoureth Christ So that as a most judicious pen expresseth it the act of believing is as the silver but Gods Authority in the Gospel-sanction is the Kings Coyne or Image stamp't upon it which gives it all its value as to justification Without this stamp it could never have been currant and if God had set this stamp on
Promises of the Gospel In which are two things formally constitutive of Saving Faith 1. Acceptation of Christ and the Promises Faith is that hand which doth touch the top of the golden Scepter or that closeth with and entertaineth what God offereth receiving Christ hence a weak Faith is true Faith and saving Joh. 1.12 as well as strong because it indeed receiveth the gift though with a trembling hand This is the coming unto Christ Joh. 6.35 and appropriating what before lay in common the applying what before was only applicable making the soul to say with Thomas believing Joh. 20.28 My Lord and my God Zanch. in Coloss 2.6 Sicut accepistis quomodo accipitur Fide So the good things purchased by Christ and following upon our receiving of Christ are said to be received as the atonement abundance of grace the gift of righteousness Ro. 5.11.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fidei videl manu oblata 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and expresly remission of sin is said to be received by Faith Act. 26.18 2. Innitency recumbency of soul upon a Christ received entrusting him entirely with 2 Tim. 1.12 Isa 50.10 Cant. 8.5 and committing to him the care of Soul and salvation staying the soul upon him leaning upon the beloved rouling the soul upon him resting with whole weight upon him as faithful able loving and this is truly fiducia this is truly Credere in Christum To believe in or upon Christ more than Credere Christum Christo to believe a Christ that he is and to believe Christ or his word It is a phrase in Prophane writers unusual as the thing it self salvation by Faith was unknown To this belong those expressions of the eyes being toward God 2 Chron. 20.12 Psal 123.2 Isa 45.22 Joh. 3.14 15. and looking to him even as the Serpent was lifted up to be looked upon with expectation of healing vertue so Christ to be looked unto by the Soul with a longing expectation and confident dependance The End of Faith is the glory of God in mans salvation Final Cause the one as supream and ultimate the other as subordinate that God might save his Creature to whom he wished well in a way of demonstration and exaltation of his glorious justice and mercy therefore was Saving Faith and Salvation by Faith ordained Justice that he might be just Rom. 3.26 that is demonstrated and declared to be just as Psal 51.6 both in not pardoning without satisfaction and therefore punishing sin upon the Surety and then in pardoning the sinner through faith uniting to and interesting in the Surety therefore saith the Apostle God is faithful and just to forgive Meâ—cy in that he accepteth the satisfaction of another and imputeth his righteousness to the sinner by Faith receiving it and that he found out and provided alone this way of salvation by Faith It was of Faith that it might be of Grace Rom. 4.16 Ephes 2.8 for by Grace are we saved through faith and thereby works as meriting and so mans confidence in and boasting of himself are excluded Rom. 27. and Gods glory entirely secured and advanced by mens submitâ—ing to the righteousness of God by Faith Rom 10.3 Hab 2.4 Faith and Pride being utterly inconsistent Indeed trusting God upon his bare word not having merit nor humane probability Rom 4.20 Heb 10.39 1 Pet 1.9 giveth great glory to God That Mans Salvation is an end of Faith all the New Testament witnesseth even that we believe to the saving of our souls and receive the end of our Faith in the salvation of our Souls 4. Effects The Effects more proper or less proper and Consequents of true Faith Col 3.4 1. Union with Christ who is our life and so we live by Faith What can more necessarily and immediately follow upon the offer on Gods part in the Gospel of Christ to be ours and our receiving him by Faith than union to his person though no personal union 2 Cor 13.5 Ephes 3.17 Hence having Christ in us and our being in the Faith are made the same because Christ dwelleth in our hearts by Faith Whatever the Spirit on Christs part doth before by way of uniting us to Christ apprehending us for Christ Jesus as some understand Phil. 3.12 Faith is the hand on our part that receives and the band that fastneth Christ to us This I take to be the fruit of the first consummate Vital act of the quickned soul and then is the mariage knot tied 2. Hence follow Remission of sins and justification of the person through Christ and his righteousness apprehended and appropriated This Peter testifies to be the witness of the Prophets Act 10.43 even that through his name whosoever believeth in him shall receive remission of sins The pardoned alone live for the guilty are dead in Law which the people sensibly bewailed in saying if our iniquities be upon us Ezek 33.10 and we pine away in them how shall we then live Joyn this with our living by Faith and you see Faiths necessity and efficacy towards pardon It was St. Pauls ardent desire that he having won Christ got him been united to him might be found in him having the righteousness which is of God through faith in Christ. Nothing more frequent than the assertions and demonstrations of Justification by Faith in S. Pauls Epistles especially to the Romans and Galatians The manner of Faiths efficacy wherein is by a judicious person of our own well expressed for the cutting off those two eager controversies about the Instrumentality and conditionality of Faith It is saith he the general opinion of the Orthodox wherein all agree That Faith is a means appointed by God in the use whereof the chi dr n of men are made partakers of Justification 3. Adoption That our receiving into the number and having a right to the Priviledges of the Sons of God the Spirit of Adoption boldness at the Throne of Grace present supply future inheritance is the fruit and product of Faith appears from Scripture and consequence To as many as received him Joh. 1.12 or believed on his name gave he power to become the Sons of God For indeed we being by Faith united to Christ and the faultiness of our persons taken away through Christ what more immediately follows from this loveliness in him and oneness with him than communication of Sonship which cannot be in that way that Christ is a Son Ephes 1.5.6 and therefore is by the Adoption of children by Jesus Christ Adoption therefore is the effect of Faith through union to and Justification through Christ intermediately caused thereby Causa causae est causa causati 4. Audience and answer of prayer Our Lord hath given universal proof to this Mat. 21.22 in assuring that all things whatsoever shall be asked in prayer believing shall be received By St. James Jam. 1.6 7. asking
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—
Gospel from being Preached if possible he would blow out the light and hinder men from hearing but chiefly from understanding if our Gospel be hid it is hid unto them that perish the eyes of whose minde the god of this world hath blinded lest the light of the gl rious Gospel of Christ who is the Image of God should shine unto them 2 Cor. 4.4 And when God brings to repentance he breaks these barres of ignorance he pulls off these scales of blindnesse and begins with the understanding true grace begins alwayes at the renewing of the mind the transforming of the mind to know the good and acceptable Will of God is the formality of the Gospel-grace true repentance Rom. 12.2 And the knowledge of God being the princâ—ple of it is put for repentance They shall know God Hos 2.20 and God will be known by the Egyptians Isa 19.21 are the promises of repentance There can be no conviction of a contrariety to God where there is not a right conception of God and affection must follow apprehension ignoti nulla cupido how can we fear God or his goodness if we do not know him what reason of return to God when men know not his holinesse offended justice provoked power irresistible mercy in pardoning iniquity It is a seeming faire Apology for Pharaohs obduracy Who is the Lord that I should let Israel go The work of the Gospel is to open the blinde eyes in turning from Satan unto God the enquiry of Saul is first Lord who art thou Act. 9. then What wouldest thou have me to do Did men know who it is they sin against they never durst be so bold Study therefore the nature of God acquaint your selves with his Attributes his Holinesse Power Justice Mercy and the like Your soules will never be drawn from sin or driven into a course of true repentance untill God become your dread 3. Help to repentance Thirdly Sit close to the work of self-scrutiny be serious in self-examination no man sits so fast in impiety as the stranger at home none so soon run upon their ruine as the regardlesse of their accounts This is a remedy of Gods immediate prescription Commune with your hearts is on your beds Psal 4.4 Search and try your wayes and turn unto the Lord Lam. 3.40 Judge your selves Mat. 7.1 When we approach his Table where we are eminently to act repentance the whole work of preparation is resolved into self-examination 1 Cor. 11.28 Nay this is a receipt transmitted to us with a probatum est thus by David Psal 119.59 I examined my wayes and turned my feet into thy Testimonies And when the Prodigals wits returned to consider his wickednesse he would home to be a servant where he had been and might have been a son Gods rod is but a calling us to reckon with our own souls he never reasons with any by correction that read their own estate in his instructions You have heard before that conviction must go before conversion mans conscience is a Register which will bring to remembrance and Judge that will clearly determine of mans wayes the worst of men by a short conference with their own soul would soon see a necessity of repentance censure others lesse and your selves more enquire not into other mens condition so much as your own Conversation let no day return without accounts be serious in self-examination Fourthly Sit loose to the world 4. Help to repentance the world is the great pull-back to heaven and hinderance of repentance you may observe the reason the Rebellion and impenitency of Ezekiels hearers was their hearts went after their covetousnesse Ezek 33.31 otherwise they took delight to hear That sad sentence A Camel may sooner go through the eye of a Needle than a rich man enter into the Kingdome of heaven was occasioned by a rich mans refusal of Christ his call to repentance Matth. 19.20 Riches choak the work and lift up the heart too high great men in the world think they live above all reproof for Tyrus-like they set their hearts as the heart of God Ezek. 28.6 and think to live without controle he that loves the world finds when called to repentance he is loth to leave pleasures it is hard to renounce riches it cuts deep to despise Wife Children Father Mother Friends and deare Relations he cannot but be dismayed at reproach and sufferings sin is the common property of the world the things of this world is the recompence of impiety they that sin highest ordinarily succeed most yet this is the great stumbling stone of the godly the world makes David almost repent his repentance Psal 73. They that will follow God must be strangers to the world true Penitentiaries must be pilgrims in the earth Fifthly See the shortnesse of life 5. Help to repentance and limitaton of the day of grace Hopes of long life and thoughts of repentance at pleasure help many a soul to hell our life we must consider is but a bubble a blast a shadow gone before it well appeare in which there is no certainty our time is in Gods hand he hath numbred our dayes but to which of us hath he declared the number hath he given any man a legible Lease of his life have the youngest strongest most healthful among us an assurance of to morrow and doth not eternity depend on the well-husbanding of this uncertain time is there any remembrance of God in the grave or repentance among the dead doth not death determine the eternal estate of men Dives eyes cannot distiâ—l one tear in hell though he call to Abraham for mitigation of torments never so much as begs the pardon of sin no that is too late see we not men pensive and sad at the thoughts of death Chrysostome hath told us the cause of the fear of death is because we live not in the austerity befitting Christianity but lead dâ—licate and voluptuous lives Could we make every day our dying day it would quicken us to repentance Hilarion never had a to morrow and when he comes to die he hath the comfort of it Oh my soul get thee out of this house of clay what dost thou fear Septuaginta pr pe annis servivisti Christo mortem tim s Hast thou served Christ almost seventy yeares and dost thou now feare death If we will live for ever we must die dayly if we will not defer repentance we must not determine to our selves any other time than the present Again if we know our time in nature who knoweth the date of the day of grace It is a limited day but the bounds thereof are not pub ished that to day whilst it is called to day we may hearken to his voice Heb. 4.4 7. lest he sweare in his wrath we shall not enter into his rest A season of salvation is allotted to the sons of men the old world had its day Jerusalem had her day every of us have our day
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
in dignity offices and dominion the priviledge of Adoption 441. Love of God Father and Son manifest in the Covenant of Redemption 227. Love of Christ in his death 293. and union with Sinners 386. Love to God the evidence of Faith concerning his being 55 56 59. Losse of all good the paine of Hell Natural 625 626. Spiritual 625 626. Eternal 625 626. M Mans composure of body and powers of soul prove that there is a God 41. Man comprehends the whole species of such a creature 106. Man made mutable though holy and why 113. Man is depraved 〈◊〉 sinful 111. Mans misery by sin 173 174 175 p. 176. Man not Angels subjects of Faith 455. Mediator needful 263 264 265. Mediator of the Covenant of Grace who 241 261. Mediator one named man and why named Christ Jesus and why ib. Mediator is Christ and none but Christ 265 266 c. Mediator comfortable in all conditions giving man confidence of accesse to God 254 255. Misery inevitable to such as despise the Mediator ib. Merit of Christ the ground of Adoption and Regeneration 447. Method in Sermons necessary and profitable 22. Means of Repentance 546. Ministry needful unto Faith 483. Ministers must be burning and shining lights 1 2. Ministers must suffer affliction ib. Mixture of grace and sin is in the best men 167. Mutability the meer cause of mans sin 112. Mutability of mans created estate was just and necessary 113. Mutability attended mans Happinesse as well as Holinesse p. 114. Mutability and its sequel must lead us to God for confirmation 119. N Name of Christ part of his Exaltation 315 what it is 316. how it is above every Name 317 318 319 320. how Christs Name was given by God 320 321. Nature by three Arguments proveth that there is a God 30 31. Natural Agents by their operation proveth a God 42. Natural conscience proveth a God 43. Nature stained with Adams sin 151. Nature without Divine revelation discovereth not a Trinity nor yet opposeth it when revealed 77 78 79 80 81. Nature of God well studied a special help to repentance 547. New Covenant better than the old 243. Nobility no cause of boasting 145. Notes of repentance 539 540. O Object External could not necessitate man to sin p. 112. Object of New better than of the Old Covenant 251. Obedience in Subjection to Commands Submission to Providence The duty of such who believe God is 63 64. Offence at preaching Gods anger against sin is groundless 192 193. Offices of Christ fit him to be the only Mediator 271 272. Offices of Christ communicated to the Saints 441. Old Covenant abrogated 252. Opposition of Christ consistent with subjection to Christ how 327 328. Sin Originale originans discussed 135 c. Originale originatum discussed 150 151 c. Original sin is a defection 112. Original how said of mans pravity 155 156. Original sin is hard to be understood 134. Original sin confirmed by counsel 144. Acknowledged by Heathens ib. Original sin is called man and old man in what sense p. 157 158 159 160 161 162. a body and a body of sin 162 163 164. Original sin hath polluted mans nature 151 152 153. Original sin is to be subdued 170. Original sin to be conf ssed and bewailed 165. Original sin imbitters all worldly comforts 171. Ordinances argue original sin in mans nature 153. Ordinances means of union with Christ 383. P Pain in Christ his death 285 286. Pardon of sin freely given how 425 426. Parents beget their children in their own image 151. Parents good yet children by nature evil 152. Parents care for posterity quickned by the miscarriage of the first Parent of us all 147. Parents childrens looking glasses by which they dresse their lives ib. Penitent must be humbled and why 498 499 450. Peace a duty and blessing to be pursued 556. Peace an effect of Faith 47. Pelagius the first opposer of original sin p. 144. Person in the Godhead what it is 69. Persons in the Godhead three 70. Plurality of persons in the Godhead proved 71 72 73. Persons in the Godhead distinguished not divided 75. their order declared 76. Person promises properties and providences of Christ all belong to believers 393 394. Persecution of Saints a crimson sin 386. Perseverance of Saints certain 387. Pleading at Gods bar necessary to justification 404. Plea of not guilty can never procure justification at Gods bar 405. Popish Repentance false 515. Pravity and inbred corruption what it is 155. the parts of it 156. Pravity and a naughty nature is in every man 150. Pravity of the nature of man evidenced by Scripture 151 152 153. Salvation of Christ 151 152 153. Sacraments 151 152 153. Sad effects 151 152 153. Prayer an help to repentance 552. Prayer answered an effect of Faith 469. Prayer its extent and encouragement p. 262. Preparations of heaven how from the foundation of the world 660 661. Preparation to last Judgement characterised 617 618. Priestly office of Christ and its parts 272 273. Price of the soul of Christ his death 298. Price paid for man was not idem but tantundem 425. Principle and cause two distinct things 69. Principles good and bad two distinct blasphemous to assert 112. Promises were made to Christ on the account of his satisfaction for mans sin 209 300. Promises of Justification Sanctification Resurrection Eternal life The Promises of the better Covenant 240 241. Promises of temporal mercy better under the New than under the Old Covenant 248. Protestant doctrine of the imputation of Christs righteousness defended 387. Profane repentance what it is p. 516. Prosperity of profane no plea against Deity 50 51. Q Quakers repentance vile false and wicked 518 519. R Reason and sensation evince the Divine authority of the Scriptures 90. Revelation from God admitted by all and reason it should 88 89. Revelation not to be received untill cleared to be of God ibid. Rectitude is conformity to a Rule 107. Rectitude of Adam by Creation was of the whole man understanding will and sensitive appetite 109. Rectitude natural and not natural to man how 111. Regeneration explained 442. it s Synonimas 443. it is defined ib. Regeneration compared with natural generation 443 444. they agree in cause subject and manner of production ib. 445. disagree in properties 446. Religion making known Christs satisfaction most excellent 350. Relations of men subject to Gods wrath p. 187. Relation to God reason of comfort and duty 436. Repentance not to be repented explained 485. In its Nature 487. Necessity 520. Notes 539. Next way to it 546. Repentance defined 487. Repentance is a recession from sin and return to God 502 503 504 505. Return to God the second part of Conversion 506 507 508. Repentance seven false kinds 515 516 517 518. Repentance contemned when 334 335 336. Repentance neglected when and with what issue 537 538. Resurrection possible and credible 579 582 583 584 585. what it means ib. who to be
any receive not him this wrath tarries still and will cleave to and abide upon him for ever John 3.36 He speaks with authority Luke 19.27 Those mine enemies bring them and slay them before me and it shall be done 3. That the Psalmist makes it as it is a point of wisdome in the greatest to kisse the Son with a kisse of homage and subjection Psal 2 11 12. least he be angry what is the danger of that and ye perish in the war of your hopes and purposes and never compasse grace nor glory If his wrath be kindled but a little blessed are all those which put their trust in him 4. That then ye may plead with the Lord with humble boldnesse Psal 74.1 Why doth thine anger smoak against the Sheep of thy Pasture remember thy Congregation which thou hast purchased of old the rod of thine inheritance which thou hast redeemed c. 5. And assure your hearts of welcome Prov. 21.14 A gift in secret pacifieth wrath and a reward in the bosome strong wrath Mark their policy Acts 12.10 and be assured the relations of Christ are beloved of the Father Job 33.24 Then he is gracious to him and saith Deliver him from going down to the pit I have found a ransome 2. To those which the Lord hath translated out of their natural condition 1. Bring the work often to the touchstone that you may not boast in a false gift gold will endure the test and be more fully manifested to be gold indeed and finding the work to be right live with an enlarged heart to the praise of that grace which hath made this change 2. Deal seriously in the mortification of sin which God only strikes at and in order thereto count sin the worst of evils if this were done and throughly and fixedly done in our spirits there is nothing of any other directions would be left undone To set up this judgement there needs 1. Ploughing carefully with the Lords heifer viz. search into the Oracles of God there and there only are lively portraitures of sin and the genuine products and traine of sin 2. The eye-salve of the Spirit We are blinder than Batts in this matter and are indisposed very much or rather wholly to let this truth sink down into our hearts 3. Applications to the Throne of grace None but those which deal in good earnest in heaven will see the hell and mystery of sin in themselves He gives the Holy Ghost to them which ask him 4. Excussions and communings with your selves Prov. 20.27 The spirit of man is the candle of the Lord searching all the inward parts of the belly and duly made use of will tell many stories correspondent to the Word of truth use conscience and use therewith another and bigger candle to rummage the dark room of thy heart with Superadde to conscience the succours of the Word and Spirit and thou shalt do something in the search and finde out convictively the swarms of evil in thine own heart 5. The work of grace There will be else a beam in the eye and plaine things will not be plaine to us Gods work holds intelligence and is of amicable affinity with his Word grace hath the only excellent faculty in looking through sin 6. Attendance to the Lords administrations against sin God writes in great letters in the world what he had first written in the Scriptures every breach by sin should lead down into more hatred brokennesse of spirit and shame before the Lord for sinne This is the engaging evil this engages God and the holy Angels and Devils and the very man against himself Nothing can be his friend to whom sin hath made God an enemy Wo to the man that is in this sense alone and hath heaven and earth and hell and all within the Continent of them against him it is impossible for that mans heart and hands to stand strong This is the mighty prevailing evil Never was man so stout as to stand before the face of sin but he shivered and was like a garment eaten up of moths This hath fretted the joynts of Kingdomes in pieces Psal 39.11 and made the goodliest houses in the world a heap of rubbish Zech. 5.4 will make Bab lon that sits as a Queen an habitation of Divels Rev. 18.2 and the hold of every foule spirit and a Cage of every unclean and hateful birds made the Angels Divels and heaven it self too hot for them Never were the like changes made as by sinne grace makes not changes of richer comfort than sin doth of dismal consequence it is made by the Holy Ghost an argument of the infinity of the power of God to pardon and subdue sinne Micah 7.18 3. Bear all afflictions incident to an holy course chearfully The Martyrs went joyfully into the fire because the flames of hell were quenched to them bore their Crosse easily because no curse and damnation to them in Christ Jesus Gal. 3.13 4. Reduce your anger to the similitude of Gods which is very slowly kindled and is an intense holy displicence only against sin Psal 103.8 and is cleans'd from all dregs of rashnesse injustice and discomposure such zeal should eat us up John 2.17 MANS IMPOTENCY TO Help himself out of that misery ROM 5.6 For when we were yet without strength in due time Christ dyed for the ungodly IN this Chapter there are two parts in the first the Apostle layes down the comfortable fruits and priviledges of a justified estate in the second he argues the firmnesse of these comforts because they are so rich that they are scarce credible and hardly received The firmnesse and soundnesse of these comforts the Apostle representeth by a double comparison 1. By comparing Chr st with Christ and 2. Christ with Adam Christ with Christ or one benefit that we have by him with another from the Text to ver 12. then Christ with Adam the second Adam with the first to the end of the Chapter In comparing Christ with Christ three considerations do occur 1. The efficacy of his love towards us before justification with the efficacy of his love towards us after justification the argument standeth thus if Christ had a love to us when sinners and his love prevailed with him to die for us much more may we expect his love when made friends if when we were in sin and misery shiftless and helpless Christ had the heart to die for us and to take us with all our faults will he cast us off after we are justified and accepted with God in him this love of Christ is asserted in the 6. verse amplified in the 7. and 8. verses and the conclusion is inferred verse 9. much more then being now justified by his blood we shall be saved from wrath through him The second Comparison is of the efficacy of the death of Christ and the efficacy of the life of Christ 't is absurd to think that Christ rising from the dead
and living in heaven should not be as powerful to save and bring us to God as Christ dying was to reconcile us to him The third Comparison is the privative mercy or being saved from hell with the positive mercy or obtaining a title to heaven Verse 11. and not only so but we joy in God as having now received the atonement 2. For the comparison between Christ and Adam the sum of it is that Christ is more able to save than Adam to destroy and therefore justified persons need to fear nothing As Adam was a publick person and root of man-kinde so is Christ a publick person for Adam was * The figure of him that was to come Rom. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam was a publick person but a finite person having no intrinsick value in himself and only was all us by divine institution but Christ besides the institution of God was an infinite person and therefore there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a much more upon Christ his sacred vertue exceedeth that cursed influence of Adam in many particulars amply set down in the latter end of the Chapter by the Apostle The words begin the first Comparison In them 1. The condition wherein we are by nature is set forth by two notions ungodly and without strength the one noteth we have no worth to move God to help us for we were ungodly the other that we have no power to help our selves for we were without strength we were without strength and so need help ungodly and so refused help 2. The means of our recovery Christ died for us 3. The s asonablenesse of our redemption in due time For the first notion whereby our natural estate is expressed ungodly I shall pass it by the next notion without strength will yield us this point That man faln is destitute of all power and means of rising again or helping himself out of that misery into which he hath plunged himself by sin This will appeare if you consider his condition with respect to the Law or with respect to the Gospel and those terms of grace which God offers in Christ the former more properly falls under the consideration of this place but because of the method of this exercise you expect the discussion of the latter also I shall take occasion from hence to speak of that 1. With respect to the Law that will be understood by a view of that Scripture that expresseth the tenour of the Law Gal. 3.10 Cursed is every one that continueth not in all the words of this Law to do them where is considerable 1. The duty is exacts 2. The penalty it inflicts 3. The operation that both these have upon the faln creature 1. The duty it exacts an innocent nature that is presupposed for the person must continue it doth not say Now being the sentence of the Law doth not suppose man as lapsed and faln or as having already broken with God but as in a good and sound estate and then universal perpetual perfect obedience is indispenceably required he must continue in all things with all the heart and that continually if he fails in one point he is gone this is personally exacted of all men as long as they abide under Adams Covenant he that doth them shall live in them and the sould that sinnes shall dye Now if God should call us to an account for the most inoffensive day that ever we passed over what would become of us Psal 130.3 If thu shouldest mark iniquities O Lord who could * That is rectas in curia be able to make a bold defence stand better never born than to be liable to that judgement when the Law shall take the sinner by the throat and say Pay me that thou owest what shall he poor wretch do so that here we are without strength altogether unable to come up to the obedience of the Law of works Rom. 8.3 The Law can make nothing perfect because 't is become weak through our flesh to faln man it establisheth a course of punishing sin not of taking away sin we may increase the debt but we cannot lessen it if our obedience were exact for the future let us suppose it yet the paying of new debts doth not quit old scores they that could not keep themselves when intire and innocent cannot recover themselves when lost and faln 2. The penalty it inflicts Cursed is every one how cursed cursed in all that he hath Deut. 28.15 16 17 18. All his enjoyments become a snare and temporal comforts do but harden him and prepare him for a greater misery Cursed in all that he doth his prayer is turned into sin his hearing the savour of death unto death all his toyle and labour in outward service is to no purpose Prov. 21.27 The sacrifice of the wicked is abomination how much more when he bringeth it with a wicked mind At the best 't is but an abomination God will not accept an offering at his hands much more when 't is pulluted with sinful and evil aimes but this is not all he is cursed for evermore the Law bindeth him over body and soul to everlasting torments and in time he shall hear that dreadful sentence Matth. 25.41 Go ye cursed into everlasting fire prepared for the Divel and his Angels there is but the slender thread of a fraile life that hinders the execution of this sentence upon him a sinner stands upon the very brink of hell and ever and anon is ready to be cast in where he shall eternally lie under the wrath of God so that here we are without strength because we cannot satisfie the justice of God for one sin but are alwayes satisfying and can never be said to have satisfied like a poor man that pays a debt of a thousand pounds by a farthing a week 3. Consider how this works with him an exaction of duty under so severe a penalty doth either terrifie or stupifie the conscience he that escapeth the one suffereth the other or else thirdly doth irritate corruption or fourthly obtrude us upon a sottish despaire so as to give over all endeavours and hope of salvation First Sometimes it terrifieth that 's easily done the conscience of a sinner is a sore place they are all their life time subject to bondage Hebr. 2.14 There is a hidden fear in the heart of a wicked man not alwayes felt but soon awakened either by a sound conviction from the Word or some sore judgment or by the agonies of death or serious thoughts of the world to come Foelix trembled when Paul did but mention Gods judgment Acts 24.25 the Prisoner makes the Judge tremble a sinner is afraid to think of his condition if God do but a little break in upon his heart do what he can he lies under the bondage of a wounded spirit and where ever he goes like the Divels he carrieth his own hell about with him Secondly If it terrifieth not the conscience it