then his * Cant. 2.14 v ice will be sweet when he shall call to them to come up to * Isa 25.6 this Mountain to a feast of fat things a feast of wine on the Lees of fat things full of maâ—row of wines on the Lees well refined Laetissimè excipientis 3. 'T is the speech of one that bids us welcome to the feast too Come my friends I it is Come and welcome now Come poor heart thou hast been coming a long time I went my self to call thee I * 2 Chron. 36.15 sent my Messengers rising up early and sending them continually to invite thee to come in I sent my holy Spirit also like a Dove from heaven and it did light upon thee and gave thee an Olive branch of peace in the Wildernesse of thy fears when it allured thee and call'd thee from all thy wandrings then I sent my black rod for thee by that grim Serjeant death to strip thee of thy soul body of sin not to be touched but by the Angel of death then I sent my Angels to bring thy soul to the Courts of thy God and now by the sounding of the last Trumpet I have call'd for thy sleepy body to arise out of the * Psal 22.15 dust of death And now after all these Messengers thou art come I will not upbraid thee for thy delays but come come blessed soul with as many welcomes as there are Saints and Angels in glory I have * John 14.2 prepared a place for thee * Cant. 5.1 thou at come into my Garden Eat oh friends Drink yea drink abundantly oh beloved And so I have done with the explication of the several branches of the Text now let us see what fruit they bear that may be * Cant. 2.3 sweet to oru taste First 1. Infer Then if there be a Kingdome prepared before the foundation of the World for the blessed Saints and holy ones then what manner of persons are * 2 Pet. 3.11 we in all unholy Conversation and godlessnesse in this generation Men are as dead to Religion as if heaven was but a dream and as hot upon sin as if hell had no fire or was all vanished into smoak as atheistical and wretched as if neither heaven hell nor earth neither did feel a God or any memorandum's of his Providence Therefore a little to fortifie this notion which artificial wickednesse hath endeavoured to expel and expunge out of natural consciences I shall endeavour to confirme your faith by Scripture and reason The Socinians deny the revelation of eternal life and a state to come to have been propounded under the Old Testament and the reward being only earth their Law and obedience to be but carnal and low which is to level the Jews to the order of brutes that so the Gentiles under the Gospel might be advanced to the state of men and so by vertue of rhe new prize of immortal life proposed they should have a new command as their care to run which is all as true as that all the Tribes of Israel were converted into Isacar's * Gen. 49.4 strong asses couching down between two burdens but * Luke 7.35 wisdome is justified of her children and the Chaldee paraphrase renders those words * Gen. 4.7 Remittetur tibi in saeculo futuro if thou dost well shalt thou not be accepted by this glosse Amend thy works in this world and thou shalt be forgiven in the world to come and the â—argum says the very dispute betwixt Cain and Abel was concerning a world to come and those carnal Hereticks that * Jude ver 10.11 19. are sensual not having the spirit in what they know naturally as brute beasts corrupt themselves they are gone into the way of Cain But when God tells Abraham * Gen 15.1 I am thy exceeding great reward and Jacob cries out * Gen. 49.18 I have waited for thy salvation O Lord even when about to dye God stiling himseâ—f their God is not by our Saviours authority * Mat. 22.32 the God of the dead but of the living therefore God held out eternal life in the promises yea and in the very command too * Levit. 18.3 Gen. 3.12 do this and live the reward of that obeeience there enjoyned was no lesse than this everlasting life as appeareth by our Saviours interpretation when the Lawyer came to him * Luke 10.25.28 saying Master What shall I do to inherit eternal life and he said What is written in the Law how readest thou and he answered thou shalt love the Lord c. and Jesus said Thou hast answered right this do and thou shalt live that is thou shalt have that thou desiredst viz. inherit eternal life and the very reproach of the Sadduces and the distinction of their Sect from Pharisees and others argueth sufficiently the world to come was a very common notion among all the Jews and indeed the whole land of Canaan was but a comprehensive type and shadow of heaven and all their Religion but a * Hebr. 10.1 shadow of good things to come in the Kingdome of heaven as well as in the Kingdome of the Messiah * John 8.56 whose day they then saw and were glad and if the Gospel contain the promise of eternal life then they had it in Abrahams days * Gal. 3.8 for the Gospel was preached before to him yea and before to Adam * Gen 3.15 that the seed of the woman should break the S rpents head and the skins of the Sacrifices wherewith he was cloathed might suggest the putting on of that promised seed and his obedience who was * Isa 53.5 to be bruised for the iniquities of his people But now to awaken Atheistical souls that deny not only the revelation of this Kingdome of God under the old Testament but its reality and existence under old and new consider these foure things very briefly as the limits of this Exercise command 1. The whole Creation is a Book which always lyeth open wherein we may read that there is a God who made the goodly Structure and Fabrick of Heaven and Earth Who else could be able to * Job 26.7 hang the vast body of the Earth upon nothing or to * Ver. 10. girdle the Sea and all its mountainous Waves with a Rope of Sand * Psal 104.2 to spread the heavens as a Curtain and hang up those vast Vessels of light in the Skies there must be a being existent from and of himself and so being improduced is infinitely perfect and comprehendeth all those perfections dispersed through the whole Creation and infinitely more yet what he makes is like himself every creature bears his footsteps but * Psal 8 3. Gen. 1.27 the heavens are the works of his fingers and man bears the very image of God We see in the several stories and degrees of the Creation love and
it First This book presses holinesse and godlinesse so as never did any in the world before nor since and gives such Arguments for it as never was heard of nor the wit of man could ever have thought of He that would walk in the Wildernesse of Paganism might hear and there spy a flower growing amongst many weeds now and then a Philosopher that gives you some good directions that concern righteousnesse and external behaviour but the Scripture is a garden wherein whatsoever hath been recommended by all the sober men in the world is put together and wherein they were defective that 's there made up for they were defective especially in this one great point deep humility and though you shall finde many things that concern the exercise of some Christian graces yet in the real practice of humility a man would wonder how incredibly they fell short But as for the Scripture what would you have it bids you live soberly righteously godly Tit. 2.12 it bids you lie at Gods feet as his creature to do with you what he will it would have you like God himself that 's the end of the promises that we should partake of the Divine nature 2 Pet. 1.4 it bids you be holy as God is holy 1 Pet. 1.15 it charges upon you whatever thing is good is just is lovely Phil. 4.8 it commands your very thoughts it 's so far from suffering you to do hurt to your brother as not to suffer you to think hurt it 's so far from allowing to act rapine and injustice as not to allow to do any thing that savours of coveting it binds the very heart and soul O what a place of universal calmnesse would this world be should all serve one another in love should all study each others good we should never do injury if any did we should forgive him we should endeavour to be perfect as God is Trypho calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore the Jew could not but say the precepts of the Gospel were wonderful great excellent and transcendent indeed Behold the Scripture is a doctrine according to godlinesse 1 Tim. 6.3 truth according to godlinesse Tit. 1.1 the mystery of godlinesse 1 Tim. 3.16 so that in one word whatever God would think fit for man to do to that God that made him whatever is fit for a sinner to do to a holy God against whom he hath trangressed and between man and man all that is the designe of the Scripture And what the Scripture thus commends it presses by incomparable Arguments shall I name a few 1. Behold God is manifested in the flesh for this purpose 1 Tim. 3.16 Is it nothing sinner that thou wilt live foolishly vainly what wilt thou think to see God dwelling in humane nature to see God live a poor scorned reproached contemned life intimating this great truth that it 's not so unseemly a thing for the Sonne of God himself to live a poor miserable life as 't is for a man to be an impenitent sinner if you remain a wilful and impenitent sinner thou wouldst in thy pride be like God and have no Superiour above thee Behold God condescends and becomes like to thee that if possible he might bring thee back again thou that art a sinner suspectest whether God will do thee good behold how close he comes to thee he dwells in thy own nature 2. Behold the beloved Sonne of God dying upon the Crosse for thee What would you think if any of your Parents should suffer their childe to dye on the behalf of an enemy would you not think it should move that enemy Behold my Sonne in whom I am well-pleased methinks God takes not a quarter of that content in the whole Creation which he does when he speaks of his Sonne yet this Sonne suffered for sinne the just for the unjust that he might bring us to God 1 Pet. 3.18 methinks this love should constrain us 2 Cor. 5.14 Poor soul thou art ready to think God is become thine enemy when sicknesse and death comes thou art ready to say hast thou found me O mine enemy here 's trouble in the world how shall I know whether God intends good Behold it 's beyond peradventure God intends good to a sinner because he dwelt in our nature and his Sonne dyed for us and his Sonne felt pain and infirmity and therefore he may love thee and you need not question any thing of this nature is a hindrance of Gods love the case of a sinner is not so desperate but that a man may be accepted and loved of God for Christs sake will not this move you 3. You have promises of eternal life and threatnings of eternal misery Never did any Philosopher or any other man threaten If you will not observe such and such precepts I l'e throw you into eternal torments nor never did any man say I will give you such glory in heaven but the Scripture does behold life and immortality are brought to light by Christ there 's a future resurrection and this body is like an old house pull'd down by and by it will be a brave building again a spiritual body and we shall shine like the Sunne in the Firmament and be equal to the Angels of God Matth. 13.43 and he like God and Christ Now we know not what we shall be but when he shall appear we shall be like him for we shall see him as he is 1 Joh. 3.1 2. And having this hope who would not purifie himself even as God is pure who would not live soberly righteously and godly looking for that blessed hope c If you did but apprehend this glory Tit. 2 13 were not your minde senselesse its impossible you could be quiet without getting an interest in it And how great the day of judgment will be it tells you how our thoughts words and actions and every thing we go about shall come under a severe scrutiny 4. The worth of our souls we minde our bodies but a soul is better than a world The Scripture saith the Sonne of God dyed for souls we never understood so much what souls were wor h as now we do when we see God taking such care and having such designs and thoughts from all eternity 5. The fairest and the most reasonable condition of eternal happinesse and the greatest strength to perform it that 's offer'd in the Gospel Suppose we were sensible we were liable and obnoxious to Gods wrath and could go to heaven and beseech God that he would be pleased not to execute that wrath upon us do but think what terms you would be willing to propose to God would you come and say Lord punish me not for what is past though I intend to do the same thing but he that should say Lord forgive me I am sorry for that which is done and it shall be the businesse of my life to live more circumspectly to thee this is the great thing the Scripture proposes
take off the veile from the Text in a short explication By one man and him we may consider 1. His name Adam and this comprehends his person sex and kind 2. His order he was the first man 1 Cor. 15.45 3. His person in the individual And so Original sin properly is not derived from the proximate Parents but the prime-parent 4. His nature Adam was one non tantum in individuo sed in specie one comprehending the whole root representing the whole stock the seed and generation of man-kind so Adam is taken for the species of man Sinne The Apostle here speaks of sin not sins as if he would precisely determine it of that one root of sin distinct from those many following fruits this sin hath been the Original the incentive the cause of all sinne this sinne stained the world Entered into the world viz. by propagation sin entered like death Now death is actually propagated as he said scio me genuisse mortalem I know I beget a dying child a child subject to death sinne entered not by example but generation The World By the world we must not understand terrenam corpâ—ralem vitam the pleasure and delights of the world for the Saints are crucified to the world in this sense Gal 6.14 and so Original sin should not seize on believers Nor 2. In locum mundi for as Pareus observes the Angels first sinned and sin first entred by them into the place of the world Nor 3. In Paradisum into Paradise for sin was first committed by Eve in Paradise But 4. We must understand the inhabitants of the world Vniversum genus humanum all man-kind Martyr Gorranus as Mart. Gor. And death by sinne The query among Divines is what this death is Some suppose the death of the body as Ambrose some the death of the soul as the Pelagians but as Haymo observes mors animae corporis in omnes pertranstit the death both of soul and body passed on all for as Origen saith Orig. Mors corporalis umbra est spiritualis the death of the body is only the shadow of the death of the soul so that by death in the Text we must necessarily understand the death of soul and body with all the antecedents and consequents of both Willet sicknesse weaknesse corruption guilt horrour despair Death passed upon all men Corporal death on all the most holy most flourishing most probable to live spiritual and eternal death on all men in the sentence not in the execution Rom. 3.19 the sentence is reversed the execution for ever forborn to believers For all have sinned For the opening of this I shall only give you the glance of Musculus In Adam omnes fuimus in lumbis ejus c. we were all in the loynes of offending Adam from that masse we sprung and therefore as Levi paid tythes in the loyns of Abraham Hebrews 7.9 10. so it is no wonder if we being in the loyns of Adam are found sinners in him Doct. Now the mournful truth that the Text presents us with is this viz. That our first Parent by his transgression hath left an unhappy portion of sinne and death to all his posterity thus much the Text expresseth thus much it confirms we have this unwelcome entail from our first Parent Concerning death I shall not dilate because the shade of death doth alwayes accompany the body of sin but I shall only insist on that part of our portion sin We are entituled to Adams sinne 'T is a derivation from the root to the branches as poyson is carried from the fountain to the Cistern as the children of Traytours have their blood tainted with their fathers Treason and the children of Bond-slaves are born in their Fathers condition Omnes in Adamo peccaverunt Aug. quia omnes unus ille fuerunt Aug. All were entangled in Adams sin because all were folded up in Adams person And the same Father in another place Traxit reatum homo quia unus erat cum illo à quo traxit Man drew down guilt upon himself because he was one with him from whom he drew it Greg. And it is an excellent observation of Gregory Genus humanum in parente primo velut in radice putruit Man-kind putrified in the first parent as in a root Adam is as the poysoned root and the clusters are envenomed because the root was poysoned had Adam stood and preserved his perfection his glory as a royalty had descended to his seed to man-kind but by his offence forfeiting his beauty and contracting on himself both guilt and an universal loathsomenesse both losse and loathsomnesse he transmits to his posterity and it is upon his breath that every child that comes into the world sucks in poyson with his first breach and is no sooner a living creature than a deformed sinner This truth we find early confirmed in the world so Adam begat Seth according to his own likeness Gen. 5.3 non ad similitudinem Dei sed ad similitudinem sui Brockman and it is very considerable the Original phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his image in his likeness the word is as it were redoubled to set the greater brand upon corrupt nature in his image nay in his likeness And to shew the necessity of our drawing corruptness from Adam holy Job expresses it by a quick and smart interrogation Job 14.4 Nay th s truth David seems to bedue with tears and deplore with sighs Psal 51.5 Behold I was shapen in iniquity and in sinne did my mother conceive me In the times of the Gospel this spot is more clearly discernable and from whence we received the contagion Rom. 5.19 By God we are creatures by Adam we are sinners so that Text By one mans disobedience many were made sinners And so most remarkably 1 Cor. 15.49 And as we have borne the image of the earthly c. Nor is that gloss of Cyprian upon the place to be over-passed Imaginem terreni portavimus Cypr. peccandi propensâ—â—nem mortem imaginem caelestis portemus constantiam in sanctitate instaurationem ex morte corruptione ad vitam immortalitatem i. e. We have borne the image of the earthly Adam a propensity to sin and death let us bear the image of the heavenly a constancy in holiness and instauration from death and corruption to life and immortality I shall only adde one Scripture more Ephes 2.3 We were by nature the children of wrath as well as others Now there are three things which are considerable for the dispatch of the doctrinal part of the Text. 1. To demonstrate more particularly the transmission of Adams sin to us Now Adams sin is transmitted to posterity two wayes 1. By imputation 2. By inhaesion the guilt and the stain of his sin is propagated to all his posterity Particle 1 1. The sin of Adam is derived to us by way of imputation and that upon a double demonstration may be evidenced
this body of death Paul that could with rejoycing endure scourgings and stonings imprisonments and shipwracks yet cryes out mightily of this O wretched man that I am who shall deliver me Rom. 7.24 2. As a body being material is visible so original sin discovers its self to every one that without prejudice will look to finde it It is discernable in its effects daily Though we cannot see the soul yet from the motions and actions it causeth we know a man hath a soul so we may know every one hath original sin from that vanity and sin that is put forth by it 3. As the body hath divers members so this sinne it is not so much one sin as seminally and vertually all sin Peter Martyr there is a concatenation of vertues and vices Scripture speaks of both under that notion hence a single eye a pure heart c. And on the other side that sin is a body and is thus universally in us the Apostle shews Rom. 3.13 14. and the Prophet saith it hath over-spread us from the soles of the feet even unto the head there is no soundnesse Isa 1.6 As the waters in Noah covered the highest Mountains so these raging waves of iniquity over-flow the highest and choicest faculties of humane nature 4. I wish I could not adde as a body is beloved and provided for so is this sin We make provisioâ— for the flesh to fulfill its lusts Rom. 13. ult Who would willingly part with the least member of his body men do not willingly forgo any sin but if something of this body must be parted with 't is but haire and nayles c. such as are rather excrements than members and will soon grow again which we are content to cut and pare off And thus till that day in which God puts forth his Almighty power to make us willing we are loth to leave any sin unlesse such as for the present are troublesome to us or may ere long grow again and be with more ease or credit enjoyed by us 5. This sin as a body hath strength in it and Tyranny is exercised by it The body leads poor Captives whether it lists and says to this man Gâ— and he goeth c. so does this sin we are held Captive by it Faius till the Son of God sets us free Man is not ingenuus but libertus he is not by nature born free but by grace made free untill he be established by the free Spirit he goes and comes as the winde and Tyde of corruption drives him And this is farre more sad than to be possessed or to have our members acted by the Divel himself for the incestuous person was given over to Satan which some interpret thus for the good of his soul 1 Cor. 5.5 that his soul might be saved but none are left under the power and command of their corruptions but to their certain and inevitable destruction 6. It is call'd here especially a body by the Apostle to answer to the other Metaphor of crucifying in the words before only bodies can be crucified Paraeus and this sin is crucified with Christ Which by the way shews the state of original sin in the people of God and how it should be in all others especially such as are baptiz'd it should by faith be nayl'd to the Crosse of Christ we should by believing fetch vertue from Christs death to crucifie it it must hang on Christs Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor taken from those that are crucified who hanging on the Crosse upon nailes grow weaker and weaker till they expire and dye so must original sin be in us dead already as to its reigning power and dying daily as to its in-being moving power having every day lesse strength than other The third expression of original corruption in the Text 't is sin We have now but the last expression the Apostle uses for this original corruption he calls it here sin to shew that it is so it is sin 1. Properly and truly 2. Eminently and especially 1. Properly It is truly and properly sin it is not only a defect but a sin it is against the holy will of God and is chargeable upon us by the justice of God every soul disease is not only a punishment but a sin and therefore farre worse than the worst disease that is incident to the body and our sinful state should be more terrible to us than our dying condition To convince us of this know that this original corruption becomes our sin 1. By imputâ—tion 1. In that God imputes the guilt of Adams sin to us which I suppose you have had vindicated in the foregoing Sermon I shall only say this to it that God may as well by imputation make Adams sin become our sin for condemnation as he may by imputation make Christs righteousnesse become our righteousnesse unto salvation and yet Christ is made of God unto us wisdome righteousness c. and we have no other righteousness to appeare in for justification before him at that great day In Thesi de peccato Orig. Hence Rivet well observes that the Church hath ever found and still does that those very men who are enemies to the doctrine of Original sin are enemies also to the doctrine of the grace of God in Christ Thus the Socinians who deny that we have contracted any debt by Adams sin deny also that Christ satisfied and paid our debts to divine Justice and if they take away this let them take all 2. Though Original corruption be truly sin by imputation 2. By inhaesion yet 't is not sin by imputation only It is our sin by inhaesion inhering in us and making of us otherwise than God made us To blot a letter in a fairly writ Copy to draw a black line over a beautiful picture cann't but prove a fault what is it then to mar Gods curious workmanship which this sin does in man Consider that God is many moneths in the framing of the body for we are wonderfully made by him and when this body is fitted he unites it to a soul more worth than a world of bodies This great-little creature man Psal 139.13 14 hath many prerogatives too that advance him especially in that Gods delight is said to be with him Now when all this care and paines are taken this cost and charges expended by God to make man for himself this corruption comes and mars all and will God hold it guiltlesse No this sin is exceeding sinful for 2. 'T is sin eminently 1. Extensive 1. 'T is more extensive than other sins every actual sin hath some particular faculty in soul or body which it does defile and charge with guilt wherein it was conceiv'd or whereby it was acted but original sin stains all alike so farre as by their several natures they are receptive of its defilement it ruines the whole little world of man It does not only overspread
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
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
Saint is able and apt to say Were it not for sin I would not much care for Satan I could defie and bid him do his worst it is the Devil within that makes the Devil without so formidable Now plead but this blood and the guilt of sin is done away Either as 1. Imprinted on the person to condemnation 2. Or reflected by the conscience in accusation 1. Sin is done away by this blood as it binds over to wrath and punishment it 's a spiritual aqua fortis that eates off the souls prison-shakkles Rom. 8.1 There is no condemnation to them that are in Christ Jesus Sin may remain but it shall not condemn and whence believers have their discharges the Apostle there shews Ver. 3. Suscipiendo poenam non suscipiendo culpam culpam delevit poenam Aug. God sent his own Son in the likenesse of sinful flesh and for sin condemned sin in the flesh If the channel of Christs blood runs through thy soul thou hast shot the gulfe as to condemnation this Scripture brings thee in not guilty and that 's the verdict of a thousand Juryes 2. The blood of Christ abolishes sin as reflected by the conscience in a way of accusation as it raises tumults and turmoyls in the soul and Armes a man against himself It 's a Malignant and mischievous property of sin that it doth not only put the soul into hell but puts hell into the soul Conscience is to sin what the burning-glasse is to the sun-beame twists all together till it scorches smoaks burns and flames but Christs blood hath that in it which is abundantly sufficient to silence and stop the mouth of an angry accusing conscience it 's a soveraign balsome to cure that cancer in the breast a mollifying oyntment and cooling fomentation for those invenomed sin-rankled ulcers that fester and bleed inwardly The blood of sprinkling speaks better things than that of Abel Heb. 12.24 Abels blood was very clamorous in Cains conscience he carryed an hue and cry within himself conscience as a blood-hound hunted him at every turne and its continual cry and eccho in his ears was Vengeance upon the murderer but the blood of Jesus hath in it a pleasant and peaceable voice and hushes all unquiet and tumultuary janglings Applyed by faith it saith to the soules rowling billows that cast up mire and dirt what Christ once said to the raging Sea Peace be still and there is a great calm 5. And the last enemy whose enmity the blood of Christ hath slain is death Not that death is so destroyed to believers that they shall not dye but unstinged that it shall not wound in the vital parts or at once kill bodies and souls The Apostles triumphant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very remarkable O death 1 Cor. 15.55 57 where is thy sting O grave where is thy victory thanks be to God who giveth us the victory through our Lord Jesus Christ When a Bee hath fastned its sting in a mans flesh and thereby lost it it ever after they say turnes a drone death once fastned its sting in Christ and hath ever since to them that are in Christ been like a drone that can humme and affright but not sting and hurt them Death now drives a poor trade amongst them it may destroy the body and when it hath play'd that prank it hath done all its fears as a fierce Mastiffe whose teeth are broken out it can bark or rend and tear the tatter'd and thred-bare coate but it cannot bite to the bone How feeble an enemy is death since it travelled and took a walk to the top of Mount Calvary 2. A Believers enemies are not only foyled but through the blood of Christ his person is accepted Eph. 1.6 7. he hath made us accepted in the beloved he hath begraced us in Christ that is the proper importance of the phrase in whom we have Redemption through his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou art sprinkled with the blood of Christ God will know his own mark upon thee thy person is accepted and services cannot be unacceptable 3. If a believer here is comfort in that thou mayst be assured that Christ is willing to do any thing for thee He is ready in heaven upon all occasions to plead this price and sollicite thy further affaires shew but Christs blood and I dare warrant the golden Scepter held out The Apostles reasoning is unanswerable He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 Saints need never feare putting Christ to too much trouble in any thing they have for him to do for the shedding of his blood and that he hath already done hath been more troublesome and chargeable than any thing they can set him about for the time to come thou needest not fear his denying any thing to thee who hath thus far denyed himself for thee 4. Here is comfort to a believer in that his grace shall be preserved such a soul is too costly a purchase for Christ to lose he paid so dear that he may be trusted to demand and challenge the making good of his bargain if true grace could be totally and finally lost it might be said Christ payes the price and the devil gets the prize Phil. 1.6 He that hath begun a good work in you will performe it untill the day of Jesus Christ And it lies Christ in hand so to do otherwise he will come off a loser Christ is the good Shepherd John 10.11 28 that giveth his life for the Sheep and gives unto them eternal life and they shall never perish Ah how little do they consult Christs honour or the comfort of souls that tell us Believers may perish in sin like rotten sheep in a ditch if so how then shall Christ save his stake that hath been thus much out of purse upon them 5. Here 's yet further comfort to a believer in that by the blood of Christ heaven is opened Heb. 10 19. and we have boldnesse to enter into the holyest by the blood of Jesus Man had no sooner sinned but God sent an Angel to stand Centinel and keep him from Paradise with a flaming sword the blood of Christ hath opened that passage at once blunting the sword and quenching the flame Christ gave up the Ghost at the ninth hour at three in the Afternoon the time of the evening Sacrifice and at the very instant the Veile of the Temple that parted the holy place and holy of holyes was rent asunder so that the Priest who was then Ministring in the holy place had on the sudden a fair and free prospect into the holyest of all which excellently typifies that the death of Christ hath removed and rent away all obstacles and obstructions that might interpose betwixt believers and the blessednesse of glory The Rivers lead to the Sea the
blinde in their mindes stony in their hearts corrupt in their ways even as others 2. In regard of their outward condition both before and after this call they are for the most part poor and vile and contemptible in the eye of the world God puts not the greater value upon any man for a gold ring or goodly aparrel though the world doth He hath chosen the poore of this world rich in faith and Heires of the Kingdome Jam. 2.5 1 Cor. 1.29 Ye see your calling Brethren how that not many wise mâ—n after the flesh not many Mighty not many Noble are called Some it may be but not many God so orders his Call as that it may appeare there is no respect of persons with him 3. Whatever the outward condition of these men be there are but very few that are effectually called few I say in comparison of those that are left under the power and dominion of their lusts One of a City and two of a Tribe I tremble to speak it but a truth it is and must out Satan hath the Harvest God the gleanings of man-kinde which by the way may serve to convince them of their vanity and folly that make the multitude of actors an Argument to prove the rectitude of actions as if they could not do amisse that do as the most Whereas a very Heathen could say Argumentum pessimi turba The beaten Tract is most deceitful Sheep go the broad way to the Shambles Seneca lib. de vita beat when a more uncouth path might lead them to fresh Pastures Question 3 Who is he that Calleth Who but God that calleth things that are not as if they were all heart-work is Gods peculiar the restraining and ordering the heart he with-held Abimelech not suffering him to touch Sarah Abrahams Wife Gen. 20.6 and the heart of Pharaoh while it was least conformable unto the Rule of his Law was absolutely subject unto the Rule of his providence and well it is for us that it belongs to God to restrain and order hearts otherwise sad would be the condition of this Nation of the whole world but now if it be Gods peculiar to restraine and order hearts much more surely to turn change break melt Coluerunt Ethnici Venerem Verticordiam Val. Max. lib. 8. cap. 15. Lilius Girald Synt. 13 Jer. 31.33 and new-mould hearts It is his Soveraign grace which we adore as the only Verticordia as the real turn-heart therefore may we observe that 1. God doth especially challenge this unto himself You know whose expressions those are I will give a new heart and again I will take away the heart of stone are they not Gods who dare make any challenges against the Almighty hath not he a Scepter strong enough to secure his Crown those that will be plucking Jewels out of his Royal Diadem and ascribe that to themselves or any creature which is his Prerogative shall finde him jealous enough of his honour and that jealousie stirring up indignation enough to consume them But 2. As God may justly challenge this work to himself so it is altogether impossible it should be accomplished by any other For 1. This effectual vocation is a spiritual resurrection of the soul while we are in a state of Nature we are dead not sick or languishing not slumbring or sleeping but quite dead in trespasses and sinnes when we are call'd into a state of grace then are our soules raised to walk with God here as our bodies at the last day shall be raised to walk with the Sonne of God unto all eternity Now if it be not in the power of any creature to raise the body from the grave of death upon which account it is used as an Argument of the Divinity of Christ that he raised himself much less is it in the power of any creature to raise the soul from the grave of sinne And therefore do all true Believers experiment the power of God Eph. 1.19 20. even that exceeding greatness of power that Might of his Power as the Greek hath it whereby he raised up Christ from the dead 2. This effectual vocation is a new Creation of the soul whence we are said to be Created in Christ Jesus when we are called unto an experimental knowledge of him and unfeigned Faith in him upon which account it must needs be Gods workmanship for power of creating is not cannot be communicated to any creature Though the Angels excell in strength Psal 103.20 and wonderful things have been performed by them when they have as Ministers executed Gods pleasure in the punishment of the wicked and protection of the righteous yet the mightyest Angel cannot create the meanest worm that is the only product of infinite power And let me tell you if infinite power be manifested in the Creation of the world it is more gloriously manifested in the conversion of a sinner There is a worse Chaos a worse confusion upon the heart of man when God undertaketh his new Creation than there was upon the face of the earth in the Old Creation In the earth when it was without forme and void there was only indisposition Gen. 1.2 but in the heart of man there is both indisposition and opposition Well then I peremptorily conclude that the work is Gods Gods by the way of a principal efficiency and not only by way of motion or perswasion as some would have it wherein I fear a piece of cursed brokeage for their own glory For were it so they would be but very mean acknowledgements that do belong to God for the change of a most miserable and unhappy estate Suppose I should go to some wealthy Citizen and present him an object of charity using the most cogent Considerations which my Art and Wit could invent to inforce a liberal Contribution thereupon he freely parts with his mony for the relief of that indigent person tell me now to which of us is he mainly engaged to return thanks to me the mover or to him the bestower I make no question but your Judicious thoughts have made an award of the chief acknowledgement to the Latter The case would plainly be the same betwixt God and us if his only were the motion ours the act of Conversion his the perswasion ours the performance and if we go to Heaven we should have more cause to thank our selves than to thank God for all the happiness we meet with there Beloved I beseech you take heed of such an opinion as this it hath blasphemy written in the forehead of it if it be rooted in your mindes Scriptas habet in fronte blasphemias Ennodius lib. Epist 2. it will breed in your hearts a confidence of your own power and abilities and that is no better than a fine-spun Idolatry and shall finde little better resentment with God thâ—n if you worshipped stocks and stones Question 4. Vpon what account doth God Call What moves the Divine Majesty thus to
our selves from all filthinesse of flesh and spirit and perfect holinesse in the fear of God 2 Cor. 7.1 The whole work of the Gospel is to carry on and compleat Repentance this is the profit to be reaped by every Ordinance the Word preached perswades Repentance thâ— Sacraments received stir up and seal Repentance the communion of the Saints carrieth on the work of Repentance Exhorting one another daily lest any be hardened by the deceitfulness of sin Hebr. 3.13 The Gospel is the great Charter of our priviledges purchased by Jesus Christ and they all run into this Repentance this is the benefit by Christs death Resurrection and Ascension this is the fruit of the Spirit of Adoption Zech. 12.10 it is a Spirit of prayer and mourning over him whom we have pierced in brief Repentance is the contract of the Covenant of Grace the Law cannot give it and the light of nature cannot give it only the Gospel can effect it the Covenant of Grace confers on us an accesse to and communion with God as our God not as we are innocent for we are guilty of the breach of the first Covenant but as we are penitent sorrowful for and turned from the evil of our ways so that in this respect we must needs conclude Repentance is a grace of great necessity we reap no benefit enjoy no priviledge of the Gospel but by Repentance the mystery of Redemption Christs Incarnation Death Resurrection Ascension and Exaltation and all the Ministrations of the Gospel are in vain to the impenitent 3. Most pregnant Arguments perswading to Repentance are proposed in and by the Gospel this is light so powerfully convincing that all others which past before it is but darknesse in comparison of it whether it be the light of nature making known sin as it is specifical and particular contrary to certain standing dictates not in its contrariety to the image and holinesse of God and that without any clear and certain way of escape and Repentance or the light of the Law which layeth men under full plain and clear conviction even unto self-condemnation but coucheth the pardon and possiibility of Redemption under such dark figures and expressions that with much difficulty it may direct and provoke Repentance but in the Gospel the Sun of r ghteousnesse shines brightly unto conviction and self-condemnation nay unto speedy and chearful conversion There is no Argument in Nature or in the Law to enforce Repentance but it is urged in the Gospel I and much more doth Nature stir up Repentance by sins inconveniency to mans state or the Law by sins incongruity to the holy just and good command of God the Gospel doth the same nay and further addeth its inconsistency with that estate intâ— which we are resolved by the Redemption of Jesus Christ and so it presenteth us with two most pregnant Powerfully Convinc ng and Perswasive Arguments unto Repentance such which no Professed Religion in the World it self excepted doth propound and they are these 1. The death of Jesus Christ. 2. The day of Judgment The first Argument propounded in the Gospel to perswade Repentance is The death of the Lord Jesus Christ This is an Argument potent in operation to every true believer faith doth no sooner touch the hem of its garment but it cureth like the bones of Elisha quickens the dead man that is but let down into this Grave and pregnant in perswasion to every rational soul that is but candid and ingenuous It is storied of Antonius the Senator of Rome that he intending to provoke the people to râ—venge the death of Caesar slain at the Senate by Brutus and Cassius brought out his bloody Robe and cryed out Here is the bloody Robe of your Quondam Emperour Thus the Gospel presents to our faith a crucified Christ and slain Saviour slain for and by our sins that we may look on him whom we have piâ—rced and mourn over him that we may see him whom our lusts have slain and be revenged on them by Repentance The contemplations of a crucified Christ cannot but constrain Repentance Mount Calvary is a place of heart-melting to every ingenuous soul that makes it his walk for that it presents unto his observation a man nay more than a man a God under the most grievous sufferings not for his own but the sins of others exposed unto that sad estate not by any constraint or necessity but his own choice pity and compassion in whom we reads these three heart-moving Repentance-provoking considerations viz. 1. The great severity of offended justice and fury provoked by his iniquity Here he seeth the vilenesse of his sin and fiercenesse of Gods anger who would not nay in justice could not spare man without satisfaction he had said it and now seeth it executed In the day thou eatest thereof thou shalt dye the death Here is furious justice which falls fearfully on a Surety a Mediator and fierce fury that favours not a Son an only begott n Son Surely sin is hainous greatly provoking to God that his displeasure thus rageth It is sure a fearful thing to fall into the hands of the living God who makes the Son of his love thus roare out My God my God why hast thou forsaken me Oh Impiety horrid Impiety that cannot be expiated by any thing but the very heart-blood of God! O fury fearful fury that forsakes a Son only become a Surety for sinners what pensive thoughts must needs arise in the serious observer of this sad spectacle especially when he proceeds to the next consideration which is this 2. Great love and pity of a Saviour who willingly endureth these sad sufferings out of choice not constraint for the sins of others not of himself Oh unconceivable love ineffable pity that we sinned and he thus suffered he left glory to be exposed to shame he undertakes an Atonement and Reconciliation between God and man and endure h infinite fury to effect it no guile was ever found in his mouth whose soul undergoeth this grief the debt was ours and he payeth the utmost Mite for us All we went astray and on him was laid the punishment of us all Isa 53.3 4. he is wounded for our transgressions and bruised for our sins and that whil'st we were sinners that slighted and rejected him Greater love can no man shew than to dye for his friend but behold here is matchlesse love whil'st we were yet enemies Christ gave himself for us These Torments we must have endured to Eternity if they had not been inflicted on him 3. We here see the gracious acceptance we have with God the great liberty of accesse to God which is to us afforded the wrath of God thus poured forth on his Son is pacified towards sinners and the Covenant of Works being thus accomplished is abolished and man that was at distance from God draweth nigh unto him for this crucified Christ was thus lifted up that he might draw all men unto himself
and is exalted to give remissiâ—n of sin and Repentance and to consecrate us unto himself a peculiar people These Lessons and every of them are written in such legible Characters in the death of Jesus Christ that he that runs may read them and each of them are pathetical perswasions to Repentance whil'st they are read by any seriously observant soul they reflect these serious and pensive thoughts How vile is mine iniquity that hath provoked so great severity and exp sed my Surety to so much misery how great peril was my soul in which is râ—deem d by so great a price how dangerous those wounds which are only cured by the death of the Chyrurgion how dissonant to holinesse and daring to justice is that sin which but imputed exposed the only begotten Son of God to be deserted by his Father how fierce that fury which could not be appeased without suffering it must needs be fearful to fall into the hands of an angry God for how will he fume at the servant that thus frets at his Son how will he tear the Principal that thus tormenteth the Surety how shall God punish us for our own sins who is so wrathfully displeased with his Son for other mens sins Oh what shall be the sufferings of the Reprobate if these be the sufferings of his dearly beloved needs must fraile man sink under the burden of Divine fury when the God of Angels needed the support of an Angel If my Repentance will avenge the quarrel of my suffering Saviour shall I not do it if Repentance will rescue me from wrath to come shall I not performe it had I not better weep a few days here then in hell for ever and the rather for that I weep not without cause nor mourn without hope The sin was mine the sorrow my Saviours the transgression mine the satisfaction my Sureties Oh the depth of his pity that endured this for mine iniquity What he endured for a time I must have endured for ever if in him the Father had not been well-pleased Shall that be my delight which cost my Surety so dear Shall I call on the Lords Name or be called by the Name of Christ and not depart from iniquity was Jesus Christ thus broken for me and shall not my heart be broken for and from sin hath he R deemed me from this wrath to come and shall he not Redeem me from my vain conversation shall I expect Remission and not accept repentance through his blood Oh what reason have I to return to God and glorifie him with my soul and body which are his for he bought them at a price and a deare price his own blood he hath consecrated a way of access unto the Father through the vaile of his own flesh but shall I dare to approach not having my heart sprinkled from an evil conscience and my body washed with pure water he is reconciled but shall I againe rebell I am healed shall I againe sin a pardon is to me extended shall I not receive it with a pensive and prostrate soul Thus then we find that there is much of strength in this Argument even above a thousand Arguments to enforce Repentance if but right reason keep the Throne what reply can be made or reason rendred why the call of the Gospel should not be obeyed whilst it pleadeth with so much clearnesse for our repentance from the consideration of the death of Christ But the second Argument urged by the Gospel to induce us to repent is the day of judgement 2. Argument to enforce repentance The former Argument doth assault our affections this our passions that the soul may be surrounded with suggestions unto repentance and if either the one or the other are under the command of right reason the design of the Gospel may not miscarry the dread of the day of judgement drives the Ministers of God to Preach and perswade repentance Knowing the terrours of â—he Lord we perswade men saith the Apostle for that we must all appear before the judgement seat of Christ that every one may receive according to the things done in the body according to that he hath done in the body whether it be good or bad 2 Cor. 5.10 11. This is sure a profitable proper Argument to perswade repentance which provokes unto the Preaching of it and therefore the same Apostle doth in Acts 7.30 31. urge it but now he commandeth all men everywhere to repent for that he ha h appointed a day wherein to judge the world in righteousnesse c. And this Argument is so pregnant and profitable to perswade repentance that it is urged by John the Baptist The Kingdome of God is at hand therefore repent nay the axe is laid to the root of the tree and every tree which bringeth not forth good fruit must be hewen down and thrown into the fire therefore bring forth fruits meet for repentance Matthew 3. and very often by the Lord Jesus himself This is so proper an Argument to enforce repentance that it is noted to be set at a distance to the thoughts of the impenitent they live as having made a Covenant with death and an agreement with hell Isa 28.15 put farre away this evil day it is noted that the Doctrine which increaseth ungodlinesse denieth the resurrection 2 Tim. 2.16 17 18. And such as walk after their own lusts are scoffers at the day of judgement 2 Pet. 3.3 4 5. And it is to be observed that those in Athens who repented not at Pauls Preaching mocked when he made mention of the resurrection and last judgement But certainly there is much in the day of judgement to move the hardest heart and most stubborn sinner to repentance the same Spirit which is to convince the world of sin and of righteousnesse convinceth also of judgement for the day of judgement answereth all the sinners pleas whereby he defendeth and encourageth himself in sin for it assureth of certaine detection and conviction of sin It is a day which alloweth not the least encouragement from secresie for therein every mans deeds must be made manifest whether they be good or evil nay the very secrets of all hearts shall be laid open and sinful thoughts themselves must then be judged the day of judgement determineth a period to all impiety and denieth the duration of its props and Pillars profits and pleasures in the world determining all the advantages of sin to be at the best but pleasures of sin for a season calling on rich men to howle and weep though they live in pleasure on earth in James 5.1 2 3 4 5 6 7 8. The day of judgement assureth of the punishment of the wicked however they scape scot-free in this life and by their present power Gods patience and humane strength they evade and escape many evils which befall the godly yet they are but reserved to this day of vengeance and this is the day in which the wicked must appeare Cursed and manifesteth
some of us sad days already but there are too sadder to be expected they are called the day of the Lord and not days because as death leaves us judgment finds us Death being the morning and Judgement the evening and eternity the night of the same day They are both dayes of dissolution the one is of the body a sad dissolution when the soul shall pass away with a sad noise of many a doleful groan and this elementary body shall melt with fervent heat of burning diseases c. The other is of the Universe when the whole world shall be in a conflagration and hell shall come up to heaven as once hell came out of heaven to consume Sodome when the body of the Universe shall groan with the groanings of a deadly wounded dying man as was said of Egypt Ezekiel 30.24 Cum mare cum Tellus Correptaque Regia Caeli Ardeat mundi moles operosa laboret When the starres of heaven shall fall and the powers of heaven be shaken the Sun turned into darkness Moon into blood and all the kindreds of the earth mourn and the hypocrites cry out Who among us shall abide with devouring fire and dwell with eternal burnings Isa 33.14 Then shall the godly soul lift up his head at death and destruction he shall laugh he shall walk loose in the midst of the flames as did the three Children without so much as the smell or least dread of the fire and they may touch these live coals as the Angel did Isaiah 6.6 without any dismay Oh holiness holiness what a munition of Rocks wilt thou give thy followers in that day of the Lord oh let me press you to get a holiness that is Scripture-proof and you your selves and your state and comforts will be death-proof hell-proof judgement-proof you need not fear any fear of man any day of the Lord any furnace-fire elementary fire conflagration-fire hell-fire when the Kings and the Captains and the Mighty shall cry out to the Rocks to fall on them and the worshippers of the Beast and the rich Merchants of Rome shall cry out for the smoak of the burning then shall the Sons of Sion sing out their redoubled Hallelujahs at the coming of the Bridegroom and the day of the Lord their day of Marriage and Coronation Use 1. Lament the loss of holiness We may complain Holinesse is lost and faln in the streets Some complain of losse of Trade in these sad times Trade is dead there is no Trade we may say this Trade is lost or dead there is little holinesse stirring Many complain of the losse of peace pâ—ace is gone but we have cauâ—e to say Holiness was gone first In midst of many Professions many contentions many op nions changings turns returns little holiness to be seen In midst of great parts high expressions much light powerful Ordinances many years attempted Reformation a little holiness goes a great way Our shadows are long our contentions sharp our holiness low our Corn runs out into straw and stalk not ear and kernel Our nourishment turns to Rickets the head swelled and extended the child feeble and infirm we have left our company and our work and are scattered all the Land over to pick up strawes and gather stubble Some observe that our buildings now adayes are not so solid and substantial as of old our spiritual buildings are not I am sure And as some say our English cloth is not of so good a name and esteem as heretofore abroad not so pure and well wrought our name and Crown for holiness is lost it not being so pure and well wrought Use 2 Use 2. It informs how little some have to evidence their Christianity and their Title to heaven that can speak of no Holinesse make no proof of any real change or work of the Spitit of dying to sin living to God what are all these hopes but lying hopes Without holinesse no man shall see the Lord. Visible Saintship may justly gain admittance into Church-fellowship But it is real holiness that makes meet to partake of the inheritance of the Saints in light Seeming holiness in profession sets thee in the outward Court but into the inner Temple and the Holy of Holies only true holiness qualifies to an admission It is noted though the outward Court was laid with stone yet the Inner Temple 1 King 6 30. and the Holy of Holies had the very floore of gold True Holinesse makes a Member of the Church Militant and Tryumphant Use 3 3. Use Reproof or terrour to such as hate deride or scoff at holinesse Many if reproved will say I cry you mercy you must be so holy I am none of your Saints nor of the holy Brethren c. Oh unclean swine or unclean spirit shall I say knowest thou not whose language is that in thy mouth What have I to do with thee thou holy one of God Thy speech bewrayeth thee as one saith to be a Hellilean no Galilean no Disciple dost thou call thy self a Christian and deny the Saint then blot out Saint in Pauls Epistles and teach him to call Christians by some other name of Drunkards Swearers and Scoffers at holinesse Blot out Saints out of thy Creed Dost thou say thou art none of the holy Brethren then tear thy name out of Gods Book and the Church Register The Apostle calls all the Christians to whom he writes Holy Brethren partakers of the heavenly calling Heb. 3.1 Dost thou glory that thou art none of the holy ones then glory in this threat of the Text that thou shalt never see God glory in this that thou hast no part nor lot in this matter no part in Election Redemption in the gifts graces comforts of the Spirit in the promises and priviledges of the Gospel go and glory that God is not thy Father Christ thy Saviour that thou shalt never be troubled with the Communion of the Saints in Heaven and the spirits of just men made perfect Use 4 Use 4. A worse Reproof and Use of terrour follows to such who instead of following holiness and perfecting holiness in the fear of God are faln from it declined and turned aside after vain opinions and employ speculations Caepisti melius quam desinis ultima primis oedunt dissimilis hic puer ille Senex Ovid. A young Saint and an old Apostate leads to a sad end Look to it you young Professors that had the Dew of Grace and seeming holiness in youth and are now dryed up by the roots Look to it you old Professors that you hold out watch and keep your Garments white and seek to bring forth more fruit in your age The Tree that bears evil fruit is cut down That which leaves only cursed but that which is twice dead worst of all this is the desperate case and of all sins this is only the unpardonable sin Heb. 6.4 5 and 10. All the unrighteousnesse of the greatest sinner repenting and leaving his
and unsainteth all others Isa 65.5 Which say Stand by thy self come not near me for I am holier than thou these are a smoak in my nose and a fire that burneth all the day saith the Lord. This is the worst spot in the beauty of holiness a spice of that pride that was in Lucifer and his fellow-aspiring Angels that made the first Schisme and separation in the purest Church even in heaven it self among the Angels that were wholly perfect Take heed of this as of the very pest of the Church and the bane of all Religion which is best preserved in unity and humility I shall shut up all with a wish and that an hearty Prayer alluding to what I said at first Oh that all our garments our Profession might be adorned with these Bells and Pomgranates peace and holinesse That as we call on God who is called holy holy holy Rev. 4.6 and on Christ who is called King of Saints Rev. 15.6 and as we profess the Gospel which is a Rule of holiness and are members of the Church which is called a Kingdom of Saints an holy Nation 1 Pet. 2.9 and as we look to be partakers of that Kingdom wherein dwells righteousness and holiness that according to that promise Thy people shall be all righteous Isa 60.21 that holiness to the Lord may be engraven upon all our hearts as with the engraving of a Signet the Spirit of God and holiness to the Lord upon all our fore-heads as to our conversation that as we have had a year which we call Annum Restitutae Libertatis we might have a year Restitutae Sanctitatis this we might safely call Annum Salutis or Annum Domini the year of our Lord. That our Officers might be all peace our Governors holiness Isa 60.17 that our Ministers might be cloathed with righteousness and our Church-Members with holiness that all of different perswasions might not contend but labour for peace and holiness Herein let us agree and all is agreed that the bells of our Horses and Bridles of our Horsemen Commanders and common Souldiers might be holiness to the Lord Zach. 14.20 21. that there might not be a Canaanite or hypocrite in the house of the Lord then might our Land Church Parliament Army City Minâ—stry be called Jehovah Shammah the Lord is there Ezek. 48.35 yea then would this holiness settle us in peace here and bring us to see the Lord where peace and holiness shall never be separated Even so come Lord Jesus come quickly Amen OF THE Resurrection ACTS 26.8 Why should it be thought a thing unreasonable with you that God should raise the dead THese words are part of St. Pauls Apologie for himself before King Agrippa against the unjust accusations of his implacable enemies wherein 1. He demonstrates the innocency of his life 2. The truth of his Doctrine and sheweth That there was nothing either in his life or doctrine for which he could justly be accused The Doctrine he taught did consist of divers particulars enumerated in this Chapter one of which and that not the least was That there should a day come in which there would be a Resurrection of the dead both of the just and unjust Now that this Doctrine was not liable to any just exception he proves three manner of ways 1. Because it was no other Doctrine but such which God himself had taught It had a Divine stamp upon it as it is Verse 6. And now I stand and am judged for the hope of the promise made of God unto our fathers 2. Because it was that which all the godly Israelites instantly serving God day and night did hope for and wait and expect in due time to be fulfilled as it is Verse 7. Unto which promise our twelve tribes hope to come for which hope sake King Agrippa I am accused of the Jews and therefore it is called The hope of Israel Acts 28.20 for the hope of Israel I am bound with this chain 3. Because it was a Doctrine which God was able to bring to pass This is set down in the words of the Text Why should it be thought a thing incredible with you that God should raise the dead The emphasis lieth in the words with you Why should you O King Agrippa who art a Jew and believest in the God of Israel and that he made the world out of nothing think it incredible for this God to raise the dead indeed it may seem incredible and impossible to the Heathen Philosophers who are guided onely by Natures Light but as for you who believe all things which are written in the Law and Prophets why should you think it either impossible or incredible that God should raise the dead This interrogation is an Emphatical Negation and it is put down by way of Question Vt oratio sit penetrantior that so the Argument might take the deeper impression and the meaning is that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a doctrine exceeding the bounds of faith or contrary to right reason that God should raise the dead The Observation which ariseth naturally out of the words is Doctrine That the Doctrine of the Resurrection of the dead both of the just and unjust is neither incredible nor impossible neither against right reason nor true faith Though it be above reason yet it is not against reason nor against the Jewish or the Christian Faith For the explication of this Doctrine I will briefly speak to six particulars 1. What is meant by the Resurrection of the dead 2. Who are the dead that shall be raised 3. The absolute necessity of believing this Doctrine and believing it firmly and undoubtedly 4. The possibility and credibility of it 5. The certainty and infallibility of it 6. The manner how the dead shall rise What is meant by the Resurrection of the dead The first Particular Answ For answer to this you must first know what there is of man that dyes when any man dyeth Man consisteth of soul and body and when he dyeth his soul doth not dye it is the body onely that dyeth Death is not an utter extinction and annihilation of the man as some wickedly teach but onely a separation of the Soul from the Body It is called a departure Luk. 2.25 2 Tim. 4.6 And an uncloathing 2 Cor. 5.4 and a Departure of the Soul out of the body either to Heaven or Hell When Stephen was stoned his soul was not stoned for while he was stoning he prayed Lord Jesus receive my spirit When Christ was crucified his soul was not crucified for while he was crucifying he said Faâ—her into thy hands I commend my Spirit The Wiseman saith expresly That when a man dyeth His body returns to the earth from whence it came Eccles 12.7 but his spirit returns to God who gave it And our Lord Christ commands us Not to fear them that kill the body 1 Luk. 2.4 and after
they must whether they will or no behold the Lord Jesus with those very eyes which have been the casements to let in iniquity into the soul They shall see that Christ whose Sabbaths and Ordinances they have despised and whose Laws they have trampled under their feet That drunken and adulterous body that swearing tongue those hands of thine which have been workers of iniquity and those feet which have been swift to shed blood shall rise at the last day to be tormented in everlasting flames That flesh of thine for which thou hast made such provision to fulfil the lusts of it shall arise into everlasting con emâ—t and punishment O consider what howling and lamentation will be when thy soul and body shall meet again and shall curse one another and call to the Mountains to fall upon them and rocks to hide them from the wrath of the Lamb but all in vain When thy godly Minister shall say to thee as Reuben to his Brethren Gen. 42.22 Did I not tell you before of these things but you would not hearken unto me and as Paul to the men in the ship Acts 27.21 If you had hearkened unto me you might have scaped this loss O quam miserum est Deum videre perire ante Pretii tui perire conspectum Suppose a man were to go to bed at night with an assurance that the next morning he should be hanged drawn and quartered he would have but little comfort in that nights rest And did a wicked man consider that whensoever he falls asleep and is laid in the grave he shall awake to everlasting condemnation this would make his joynts to loose and his knees to smite one against the other as Belshazzars did at the sight of the Hand-writing The Lord give you grace to perpend and weigh these things and lay them to heart before it be too late Vse 4. IF there shall be a Resurrection of the dead let us labour so to live that when we dye we may have a happy Resurrection that we may arise to the Resurrection of Life that there may be a necessary connexion between the eleventh nd twelfth Articles of our Creed and that immediately after the Rvsurrection of the body we may be received into life everlasting Here I shall briefly answer unto two Questions 1. How shall we know whether we shall have a blessed and happy Resurrection 2. What must we do that we way have a happy Resurrection Question 1. How shall we know whether we shall have a blessed and happy Resurrection Answer 1. If thou be a just man thou shalt have a happy Resurrection The Apostle tells Acts 24.15 That there shall be a Resurrection both of the just and the unjust The unjust shall come out of their graves to the Resurrection of damnation but the just to the Resurrection of life If thou be a just man just in thy dealings just in thy words and oathes just both to God and man and labourest to give God his due in the duties of the First Table and man his due in the duties of the Second Table if thou joynest justice with holiness and holiness with justice thou shalt certainly have a joyful Resurrection Job was a just man and one that feared God and therefore he believed that with those very eyes of his he should see God to his everlasting comfort 2. If thou refusest earthly Resurrections upon base terms thou shalt have a happy Resurrection The Apostle tells us Heb. 11.35 of many blessed Martyrs who would not accept deliverance that they might obtain a better Resurrection They might have risen to great preferments if they would have complied upon base terms but they would not accept of an earthly Resurrection that they might obtain a better Resurrection When S. Basil was offered great preferments if he would have subscribed to the Arian Heresie he refused them with scorn and contempt c. he would not accept deliverance upon such unworthy tearms When Hormisdas a Persian Noblâ—man was devested of all his Honours for his Religion and afterwards restored again and offered greater advancements if he would renounce it He answered Si p opter ista me Christum denegaturum existimas ea denuo accipe If you think I will deny my Christ for these things take them back again But if you accept of earthly Resurrections upon base and sinful Conditions you shall have a sad and woful Resurrection 3. If thou glorifiest God with thy body here thy body shall be glorified at the Resurrâ—ction If thou beatest down thy body and bringest it under subjection 1 Cor. 9.27 Rom. 12.1 6.13 if thou offerest up thy body a living sacrifice holy and acceptable to God if thou makest thy body an instrument of righteousness if thy body be erviceable to the soul in the worship of God then shall it be made a most glori us body But if it be the Devils instrument unto sin if thou makest it a slave to thy lust here it shall rise at the last day unto everlasting misery 4. If thou hast a gracious soul here thou shalt have a glorious body hereafter for the body followeth the soul it is but as the souls shadow If when thou dyest thy soul goeth to Hell thy body will come thither at last and if thy soul go to Heaven thy body will come thither also And therefore examine what kinde of soul thou dyest withal if thy soul be beautified with grace if sanctified and regenerated if thou mindest thy soul more then thy body and labourest for Soul-riches and Soul-honours and Soul-food then thy body shall be happy at the Resurrection But if thy soul be polluted and deformed if starved by the neglect of Gospel-Ordinances if poysoned with sin if infected by evil company if thou dicest and cardest it away if thou losest thy soul for want of looking too thy body will arise to the Resurrection of Condemnation 5. Lastly and especially If thou hast got a real interest in Christ and his righteousness then thou shalt have a most blessed Resurrection for Christ Jesus is the Resurrection and the life John 11.25 and whosoever believeth in him shall rise to life everlasting If thou gettest into Christ while thou livest thou shalt dye in Christ and sleep in Christ and be raised by Christ unto eternal happiness But if thou hast not got into him by a Christ-appropriating faith thou canst not dye in him nor sleep in him nor rise by him as Head unto life everlasting but as a revengeful Judge unto everlasting damnation Question 2. VVhat must we do that we may have a happy Resurrection Answer 1. You must labour to be just persons that you may partake of the resurrection of the just 2. You must refuse earthly resurrection upon base terms as the three Children and Daniel did 3. You must glorifie God with your bodies you must make them helpers to your souls not hinderers you must make them Temples of the Holy Ghost The
body which hath fasted and prayed and joyned sincerely with the soul in holy services shall one day behold the face of God with comfort Christ will say Are not these the eyes which have been liftâ—d up unto God in my service Are not these the ears which have hearkned to my word Remember this when your bodies are wearied and tired in the worship of God The more thou servest God with thy body the more glory it shall have at that day 4. Labour to get gracious souls here and you shall have glorified bodies hereafter 5. Labour to be united to Christ by a lively faith and he will be your resurrection and your life It is the great promise of Christ that he will raise up the body at the last day John 6.39.40 54 58. that is raise it up to life everlasting 6. Labour to have part in the first resurrection Revel 20.6 Blessed and holy is he that hath part in the first resurrection I know this Text is differently interpreted but sure I am according to the judgement of all learned men there is a double resurrection the one spiritual the other corporal the one of the soul the other of the body Those Texts Ephes 2.1 Col. 2.13 John 5.25 do without all doubt speak of the spiritual resurrection By nature we have dead souls dead in sins and trespasses void of spiritual life as perfectly under the power of sin as a dead man is under the power of death and as unable to do any thing that is spiritually good as a dead man is to do any work Now a soul dead in sin shall be damned for sin but if thy soul be quickned and made alive if the Lord hath infused principles of grace into thee and given thee a new heart and a new spirit if regenerated and born again then thy bodily resurrection shall be happy It is very observable That the Resurrection is called Regeneration Mat. 19.28 In the regeneration that is as many interpret it in the resurrection If spiritually regenerated thy resurrection shall be most happy and glorious O pray unto God and labour for regeneration and a new creation and that thou mayest have a share in the first resurrection 7. Heaken to the voyce of Christ and of his Spirit and of his Ministers and of his Rod and then his voye at the resurrection when he shall call thee out of the grave shall be a happy voyce If thou stoppest thine ears and wilt not hearken to the voyce of the Rod nor to the voyce of his Word and the Ministers of it thou shalt hear the voyce of the Archangel calling thee out of the grave whether thou wilt or no and the voyce of Christ saying Go ye cursed ito Hell-fire c. 8. Count all things dung and dross that thou mayest gain Christ and be found in him at that day not having thine own righteousness but the righteousness which is of God by faith in Christ and be willing to do any thing if by any means you may attain to the resurrection of the dead Phil. 3.8 9 11. that is either to a happy resurrection or rather to such a degree of grace which the Saints shall have at the Resurrection 9. Remember and carry daily in your mind that saying of S. Jerom Whether you eat or drink or whatsoever you are doing think with y ur selves That you hear the Trumpet sounding and the voyce of the Archangel saying Arise ye dead and come to judgement Vse 5. A Divine Project how to make your bodies beautiful and glorious and beautiful in an ominent degree in a supersuperlative measure beautiful as the Sun in the Firmament as the beautiful Body of Christ which so dazzled Pauls eyes that it put them out To make your bodies Majestical Immortal and Impassible and that is by labouring to glorifie God with them and to get an interest in Christ and to get gracious and beautiful souls O that this word were mingled with faith Methinks if any Motive could prevail with you that are Gentlewomen and rich Ladies this should Behold a way how to make your bodies eternally beautiful What trouble and pains do many women that are crooked endure by wearing iron-bodies to make themselves stait What labour and cost are many women at to beautifie their rotten carcasses Hearken to me thou proud dust and ashes thou guilded mud that labourest to beautifie thy body by vain foolish and sinful deckings and trimmings and thinkest thy self deckt in the want of decking That pamperest thy body in all voluptuousness and makest thy self by thy strange fashions so unlike thy self as that if our civil forefathers were alive again they would wonder what strange monster thou wert Hearken unto me I say and consider thy madness and folly by labouring so much to adorn thy body with the neglect of thy soul thou undoest both body and soul The onely way to make thy body beautiful is as I hove said to gain Christ to have a part in the first resurrection and to get a gracious soul and then thou shalt be sure hereafter to have a glorious body Excellent is that saying of Bernard Christ hath a treble coming Once he came in the flesh for the good of our souls and bodies now he comes in the Spirit by the preaching of his Ministers for the good of our souls At the last day he shall come for the good of our bodies to beautifie and glorifie them Noli O homo praeripere tempora Do not O fond man mistake the time This present life is not the time for thy body it is appointed for the beautifying of thy soul and adorning it with grace and holiness The Resurrection is the time wherein Christ will come from Heaven to make thy body glorious How quite contrary to this do most people live Let it be our wisdom with the children of Issachar to have understanding of the times 1 Chro. 12.31 Let us labour to get our souls beautified by Christs second coming with Justification and Sanctification and Christ at his third coming will make our bodies glorious above expression The Day of Judgement asserted ACTS 17.31 Because he hath appointed a Day in which he will judge the world c. SAint Paul perceiving the Idolatry at Athens his spirit was stirred in him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his spirit was sowred and imbittered in him Paul was a bitter man against sin That anger is without sinne which is against sinne Or the word may signifie he was in a Paroxysme or burning fit of zeal and zeal is such a passion as cannot be either dissembled or pent up with this fire he dischargeth against their Idolatry ver 22.23 Ye men of Athenâ— I perceive that in all things ye are too superstitious for as I passed by and beheld your devotions I found an Altar with this Insc iption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God Nor doth the Apostle only declaime againg the false god but
way upon the hearing of this terrible Text shall say to me as the Devils in the Gergesens said to our Saviour Art thou come hither to torment us before the time Mat. 8.29 I say no but to warn you to flee from the wrath to come and reduce you from the broad into the narrow way 3.17 7.13 14. for all the while you are in a state of nature going on in sin against God you do but wrong your own souls and by hating wisdome love death Prov. 8. ult Rom. 6. ult yea eternal death though you like not to hear of it Let not prejudice take away your judgement and then a Boanerges * Mark 3.17 with Joh. 12.29 a son of thunder to day may fit you to give better entertainment to a Barnabas * Acts 4.36 with Rev. 4.5 a sonne of Consolation to morrow For my part I hope I am not studious neither do I expect to please men Gal. 1.10 1 Cor. 4.3 in treating on this severe point their censure is a small thing to me if I may approve my self the servant of Christ our Judge which I shall endeavour in not erring from the scope of this his last sentence in my Text wherein we have Text divided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. The persons sentenced or judged viz. the wicked described by their station on the left hand condition cursed 2. The person sentencing viz. Christ who is Lord Chief Justice of all the world me 3. The punishment or sentence it self pronounced by this Judge who cannot but do right namely Depart from me into everlasting fire prepared for the Divel and his Angels from God who hath no beginning into Hell which hath no end noting the pain of 1 Tim. 1.7 Ter. à quo ad quem Loss Depart from me Sense into everlasting fire c. Where we have Hell Torments set forth by their quality extremity eternity quantity extremity eternity 1. Extremity aggravated by their inflammation fire the preparation of them prepared the association in them the Divel and â—his Angels 2. Eternity which makes all Hell â—ndeed evalasting fire Take the summe in this Proposition Doctrine The wicked shall depart from Christ into the greatest Torments Or if you will have it shorter take it in Davids words a Psal 9.17 The wicked shall be turned into Hell I shall endeavour to prepare this for Application by Explication and Confirmation I. Explication of the Subject Predicate I. Explicat 1. The Subject the wicked i. e. All ungodly men and women who dye in their sins unclean unsanctified Rev. 21.27 1 Cor. 6.9 10. 2 Thes 1.9 Colos 3.6 who know not God nor obey the Gospel the Goats on Christs left hand at the great day in my Text denominated the cursed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 execratio horrenda abominanda Camerarius Ger. Harm Evang. with a dreadful execration detested of God with abomination and destinated to all misery without remedy 2. The Predicate the greatest punishment or Hell of which I shall say somewhat to First The name Hell answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sheol and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quid nominis quid rei which though the former primarily signifies the grave and the latter the valley of the son â—f Himmon yet they do also signifie extreame and eternal torment especially the latter in the new Testament where Christ speaks b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.29 30. with v. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the whole body being cast into Hell the fiery Hell which Mark explains to be inextinguishable c Mark 9.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Mat. 18.9 Hence our Saviour elsewhere bids fear him who is able to destroy soul and body 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hell d Mat. 10.28.23.15.33 Luke 12.5 Men could not cast the soul into the proper Gehinnom but God can cast that into Hell after the body is killed which several of the Ancient Jewish Doctors * Targ. Jonath B. Uz. Hierus Paraph. in Gen. 3. ult Praeparavit Gehennam improbis infuturo seculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. apprehending they did by Gehinnom Metaphorically describe the infernal fire as the Learned * Targ. Jonath B. Uz. Hierus Paraph. in Gen. 3. ult Praeparavit Gehennam improbis infuturo seculo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. have proved notwithstanding what is said to the contrary in that abominable Treatise of Hell justly sentenc'd to be burnt about two years ago wherein the Jesuited Pen-man * P. Cheitomaeus Beza Scapula Minshaw Usher Fulk Buxtorf Lex Talm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iderâ— sonant apud Ignatium Epist ad Ephes 4. S. R. Lond. printed 1657. whither out of ignorance or malice or both hath most shamefully wronged our best Authors But could he and any others which they cannot evade the Tropical signification of Gehenna yet all the strength of their Arguments to shake and remove Hell Pillars will be but just enough as it fared with Sampson in a far more lawful undertaking Judg. 1.16 28. when he shook the Pillars of the house in which the Philistines were to pull down the rotten Fabrick of their hellish Tenet upon their own Pates sit'h there are abundantly more of Scripture expressions noting an extreame and eternal misery after this life is ended viz. Destruction by way of eminency e Mat. 7.13 utter darknesse where weeping and wailing and gnashing of teeth f 22.13 and the worme dyeth not g Mark 9.43.48 damnation h Mat. 23.33 everlasting punishment i 25.46 eternal fire chains blacknesse and mists of darkness k Jude ep 6 7 13. the Prison where the spirits of the disobedient be l 2 Pet. 2.4 17. with 1 Pet. 3.19 wrath to come m 1 Thes 1.10 5.9 the furnace of fire n Mat. 13 42. the second death bottomless pit place of torment lake of fire and brimstone o Rev. 2.11 9.2 14.10 20.10 19.20 21.8 Secondly The nature of Hell may be thus described 't is no lesse than the eternal and second death in its latitude as opposite to eternal life i.e. The most miserable state of the wicked wherein they are everlastingly separated from the sight of God and all comfortable good The description of Hell lock't up in chains of darknesse under the fresh lively and afflicting sense of the wrath of God justly kindled and â—ontinually flaming against them for their sins and according to the measure of them so that they are filled with never ceasing horrors of conscience and scorched in soul and body with such grievous flames as will for evâ—r torment but never consume them to an annihilation The description explained More particularly this Description suggests two things agreeable to them already noted in the Text further to be explained viz.
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
Gospel-knowledge into the dark world and an heart full of love to that truth which he holds forth to others that what he publisheth with his lips he may be ready to witnesse with his life and to seale up the testimony of Jesus with his dearest blood Both these our Apostle in this Chapter after a passionate salutation in the five first verses commendeth to Timothy scil 1. To look to his light by stirring up the gift of God that was in him Timothy must not suffer his gifts to lie sleeping under the ashes but must blow them up as the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignem sopitum suscitare word signifieth into a fire by study prayer and execrise 2. He calls upon Timothy to look to his zeal that that may not be extinguished but that his heat may be equal with his light And this he doth two ways 1. Negatively 2. Affirmatively Ver. 8. 1. Negatively Be not ashamed of the testimony of the Lord nor of me his Prisoner Ministers of the Gospel must neither be a shame to the Gospel nor ashamed of the Gospel no although attended with disgrace and persecution from the reprobate world And what herein he commends to Timothy he first practised in his own person ver 11. Though he was a prisoner for the Gospel yet he was not ashamed of the Gospel I suffer c. neverthelesse I am not ashamed Rom. 1.16 2. Affirmatively The Apostle exhorteth Timothy to prepare for persecution Ver. 8. Be thou partaker of the afflictions of the Gospel The Ministers of the Gospel should be so farre from being scandalized at the sufferings of their leaders that they should be always disciplining themselves for the same warfare to preach the Cross of Christ and to be ready also to bear the Crosse makes a compleat Minister of the Gospel This the Apostle urgeth upon a three-fold account 1. A good Cause 2. Good Company 3. A good Captain Timothy and other Evangelists they have no reason to be afraid or asham'd of their sufferings for 1. They have a good Cause ver 12. For the which cause I suffer what Cause is that why the Gospel ver 10. And this he presents under a twofold commendation 1. The glory of the Gospel 2. The manifestation of that glory Ephes 3.8 1. The glory of the Gospel As having wrapt up in it the unsearchable riches of Jesus Christ grace and glory holinesse and happinesse He hath saved us and called us with an holy calling Believers have begun their everlasting salvation on this side heaven 2. The manifestation of that glory It was given from eternity but it is revealed by the appearance of our Lord and Saviour in the flesh it lay hid in Gods purpose but it is brought to light in the Gospel ver 9.10 Such a glorious gift and so gloriously unveiled is worth not only our sweat but our blood not pains only but persecution yea to suffer in such a cause is not more our duty than it is our dignity 2. They have good company Saint Paul himself is in the Van of them who though an Apostle by extraordinary missi n and commission ver 11. yet was not only a Preacher of the Gospel but a Sufferer for the Gospel ver 12. For which cause I suffer these things what things scil Imprisonment and affliction ver 8. A sufferer and yet not ashamed of his sufferings Neverthelesse I am not ashamed They may be ashamed of their sufferings Causa facit Martyrem non poena 1 Pet. 4.15 that suffer for sinne but sufferings for Christ and his Gospel are matter of triumph and rejoycing 1 Pet. 4.13 16. Here is encouragement for Gospel-sufferers And Thirdly They have a good Captain Iesus Christ the Captain of our salvation Who that he might intender his own heart towards his suffering-followers by his own experience was made perfect through sufferings and accordingly he is very tender of and faithful to all that endure persecution for his sake Heb. 2.10 this was a ground of the Apostle his confidence I am not ashamed for I know whom I have believed I know him by report and I know him by experience I know his faithfulnesse and I know his All-sufficiency I have deposited my liberty my life my body my soul my all in his custody and I am perswaded as he is able so he is willing to keep all safe to his glorious appearance I may be a loser for Christ I shall be no loser by him whatever I lay down now I shall take up again one day with the advantage of immortality he will keep the trust I have committed to him it is but equity that I should keep the trust which he hath committed to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 14. 1 Tim. 1.11 even the glorious Gospel of the blessed God committed to my trust committed to me upon those very termes that I should not only publish it with my lips but attest it with my blood Thus in his own person the Apostle sets Timothy and his Successors a Copy and an Encouragement which he windeth up in the words of my Text the sum of the Precahers duty Hold fast the forme of sound words c. q. d. The premises considered let neither pleasures nor persecution the love of life nor the fear of death take thee off from a faithful and vigorous discharge of thy Ministerial office but whatsoever it may cost thee Hold fast the form of sound doctrine c. Briefly for the opening of the words The form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek it signifies a Module or Platforme a Frame of words or things methodically disposed as Printers set and compose their Characters or Letters in a Table Types Words By words we are to understand doctrine evangelical truths the principles of Christian Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sound And they are called Sound words either from the intrinsecal nature when they are purely taught and delivered Evangelical truths without mixture the principles of Religion in their native purity and simplicity Truth and nothing else but truth Or else sound words from their effect and operation because they be of an healing vertue and influence like the waters in Ezekiels vision that issued out from under the * Ezek. 47.1 threshold of the Sanctuary which * Ver. 9. healed wherever they came Which thou hast heard of me It may be understood of the whole Platforme of Gospel-doctrine in general Or Else very probably of a Collection of some principal points of Religion which the Apostle had methodically digested and either preached in Timothy his hearing or drawn up in writing and committed to Timothy as a trust and treasure not only for his own help and direction in preaching but to transmit over to others for the use and benefit of succeeding generations in the Church of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 6.20 so called
swadling band for it and brake up for it my decreed place and set barres and doores and said Hitherto shalt thou come and no farther and here shall thy proud waves be stayed Besides its extent is no lesse worthy of admiration it washes the four parts of the world and so it is the bond of the Universe by which the most distant Nations are united the medium of commerce and Trade which brings great delight and advantage to men by it the commodities which are peculiar to several Countryes are made common to all thus may we trace the evident prints of a Deity in the very waters if we change the scene and view the earth we may perceive clear signes of a Divine providence If we consider its position it hangs in the midst of the ayre that it may be a convenient habitation for us or its stability the ayre its self is not able to beare up a feather yet the earth remains in it fixt and unshaken notwithstanding the stormes and tempests which continually beat upon it from hence we must conclude an invisible but powerful hand supports it 't is reckoned amongst the Magnalia Dei Job 38.4 6. Where wast thou when I laid the foundations of the earth whereupon a e the foundations thereof fastened or who hath laid the Corner-stone thereof Moreover the various disposition of its parts the Mountaines the Valleys I might instance in its productions in plants their roots whereby they draw their nourishment the firmness of their stalk by which they are defended against the violence of winds the expansion of their leaves by which they receive the dew of heaven or in fruits which are produc'd answerable to the difference of seasons those which are cold and moyst to allay our heat in summer and those which are of a firmer consistency in Autumn that they may serve the delight and use of man in winter from whence the notice of a Deity is afforded to us the Rivers which are as the veins which convey nourishment to this great body all intimate there is a God Thus if we behold the excellent order of the parts of the World their mutual correspondence for their several ends the heavens give light the aire breath the earth habitation the sea commerce The World is stiled by Sa in Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the School of rational spirits wherein they are instructed in the knowledge of God we must break forth There is a God and this is his work but how few are there who read the Name of God which is indelibly printed on the frame of nature who see the excellency of the cause in the effect who contemplate all things in God and God in all things from our first infancy we are accustomed to these objects and the edge of our apprehensions is rebated the commonnesse of things takes away our esteem we rather admire things new than great the effects of Art than the marvails of nature as the continual view of a glittering object dazles the eye that it cannot see so by the daily presence of these wonders our minds are blunted we lose the quicknesse and freshnesse of our spirits I shall finish this Argument by reflecting upon man who is a short abridgement of the world the composure of his body the powers of his soul convince us of a wise Providence who but a God could unite such different substances an immaterial spirit with an earthly body who could distinguish so many parts assigne to them their forme scituation temperature with an absolute fitnesse for those uses to which they serve we must joyne with the Apostle Acts 17.27 28. The meer consideration of the least part of mans body opened the eyes of one of the most learned Atheists in the World Galen l. 3. de usu partium describing the use of our parts saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is not farre from every one of us we may finde him in the activity of our hands in the beauty of our eyes in the vivacity of all our senses in him we live move and have our being And to look inward who hath endued the soul with such distinct and admirable faculties The understanding which exercises an Empire on all things which compounds the most disagreeing and divides the most intimate which by the lowest effects ascends to the highest cause the Will which with such vigor pursues that which we esteem amiable and good and recoiles with aversation from that we judge pernicious and evil the Memory which preserves fresh and lively the pictures of those things which are committed to its charge Certainly after this consideration we must naturally assent there is a God who made us and not we our selves 3. We may argue there is a God from the operations of natural Agents for those ends which are not perceived by them Although in men there is a rational principle which discovers the goodnesse of the end and selects such means as are proper for the accomplishing of it and so their actions are the product of their judgement yet 't is impossible to conceive that the inferiour rank of creatures whose motions flow from meer instinct can guide themselves by any Counsel of their own Now all their operations are directed to their proper ends without any variation Si quid est quod efficiat ea quae homo licet ratione sit praeditus facere non posset id profecto est majus sortius sapientus homine Chrysippus in that order as exceeds the invention of man It is admirable to consider how brute creatures act for their preservation they are no sooner in the world but they presently flie from their enemies and make use either of that force or craft which they have to defend themselves they know that nourishment which is convenient to preserve them and those remedies which may restore them By what Counsel doth the Swallow observe the season of its passage in the beginning of Autumn it takes its flight to a warmer Climate and returns with the Sun again in the Spring By what fore-sight doth the Ant prepare its store in Summer to prevent that ensuing want which otherwise it would suffer in Winter Doth the Sun deliberate whether it shall rise and by diffusing its beams become the publick light of the World or doth a Fountain advise whether it shall stream forth in a fluent and liberal manner even the actions of men which are purely natural are done without their direction Nay natural bodies will part with their own property and crosse their own inclination for an universal good the aire a light and nimble body that does naturally ascend yet for a general good to prevent a breach in nature it will descend And those things which have a natural opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotel l. de mundo yet constantly accord and joyne together to preserve the whole certainly then a Divine Spirit guides and directs them If we see an Army
Magistrates themselves under terrors for their vitious actions and those who are not subject to any humane Tribunal why do they with such fury reflect upon themselves for their crimes certainly it proceeds from hence that natural conscience dreads the supreme Judge seeing nothing is able to shelter them from his Tribunal nor restrain his power when he will take vengeance on them In vain doth the Atheist reply that these fears are the product of a common false opinion which is conveyed by education to wit that there is a God who is provoked by sin and that ignorance increases these terrors as little children fear bug-bears in the dark for 't is certain First That no Art or endeavour can totally free a sinner from these terrors whereas groundlesse fears are presently scattered by reason and this argues there is an inviolable principle in nature which respects a God We know there is nothing more disturbs the spirit than fear and every person is an enemy to what torments him hence the sinner labours to conquer conscience that he may freely indulge himself in sin but this is impossible for conscience is so essential that a soul cannot be a soul without it and so inseparable that death it self cannot divorce a man from it perire nec sine te nec tecum potest it can neither dye with the sinner nor without him 't is true the workings of it are unequal as the pulse doth not always beat alike but sometimes more violent and sometimes more remisse so this spiritual pulse is not always in equal motion sometimes it beats sometimes it intermits but returns again those scorners who run a course of sin without controule and seem to despise hell as a meer notion yet they are not free from inward gripes conscience arrests them in the Name of that God whom they deny although they are without faith they are not without fear desperate sinners ruffle it for a time and drench themselves in sensual pleasures to quench that scintilla animae that vital spark which shines and scorches at once but all in vain for it happens to them as to Malefactors who for a time drown the apprehension of their danger in a Sea of drink but when the fumes are evaporated and they seriously ponder their offences they tremble in the fearful expectation of the Axe or Gallows A sinner may conceal his fears from others and appear jolly and brave when conscience stings him with secret remorse as a Clock seems to be calme and still to the eye but 't is full of secret motions within under a merry countenance there may be a bleeding heart To conclude so far is a sinner from being able to quench these terrors that many times the more they are opposed the more powerful they grow thus many who for a time breathed nothing but defiances to conscience and committed sin with greedinesse yet conscience hath with such fury returned upon them that they have run from profanesse to superstition as fugitive slaves are forc't back to their Masters and serve in the vilest Drudgery fearing severe punishments 2. The best men who enjoy a sweet calmness and are not disquieted with the terrors of conscience they abhor that Doctrine which discards the fear of a Deity so that those who are most freed from these terrors believe them to be radicated in nature and grounded upon truth and those who esteem them vain are most furiously tormented with them in which respect the Divine goodnesse shines forth in the greatest lustre towards those who love and fear him and his justice against those who contemn it thus Caligula who was the boldest Atheist in the world yet when it thundred ran with trembling under his bed as if God from heaven had summoned him to judgement whereas Socrates who was the Heathens Martyr died with the same tranquility of spirit wherein he lived 3. 'T is worthy of our serious thoughts that these terrors of conscience are most dreadful when the sinner approaches death the sense of guilt which before was smothered is then revived conscience like a sleeping Lyon awakes and destroys at once experience tâ—lls us many sinners who have lived in a sencelesse dye in a desperate manner and from whence doth this proceed but from the presages of a future judgement conscience anticipates the vengeance of God then the Alarums are encreast and the storme is more violent for the soul being sensible of its immortal nature extends its fears to Eternity and trembles at him who lives for ever and can punish for ever Argument 3. The consent of Nations agrees in the belief of a God although the Gentiles did grossely mistake the life and essence of the infinite Deity imagining him to be of some humane forme and weaknesse and in this respect were without God in the world yet they conspired in the acknowledgement of a Divinity the multiplicity of their false gods strengthens the Argument it being clear they would rather have any God then none and this belief cannot be an imposture because 't is First Universal What Nation so barbarous as not to worship a God certainly that which is common to all men hath a foundation in nature Secondly 't is perpetual falshoods are not long lived but the Character and Impression of God is indelibly sealed upon the spirits of men Thus we see the Universal Reason of the World to Determine there is a God 2. The Scripture proves there is a God to faith Psal 19. David speaking of the double manifestation of God by his Works and his Word appropriates a converting power to the Word this exceeds the discovery of God in the Creation in respect of its clearnesse and efficacy Psalme 138.2 Thou hast magnified thy Word above all thy Name There are more apparent Characters of Gods Attributes and Perfections in the Scripture than in the Book of Nature in the Creation there is Vestigium the foot-print of God but in the Word there is Imago his Image and lively Representation As the Angels when they assumed visible bodies and appeared unto men yet by the brightnesse and Majesty of their appearance discovered themselves to be above an humane Original so the Scriptures although conveyed to us in ordinary language and words yet by their authority and sanctity evidence their Divine descent and that there is a holy and righteous God from whom they proceed There is a vehement Objection urged by Atheists in all Ages against a Divine Providence and consequently against Gods Being We may hear the Tragedian thus resenting it Sed cur idem Qui tanta regis sub quo vasti Pondera mundi librata suos Ducunt orbes hominum nimium Securus ades non sollicitus Prodesse bonis nocuisse malis Senec. Hippol. The afflicted state of innocency and goodnesse and the prosperous state of oppression and wickednesse Honest men suffer whilest the unrighteous and profane swim in the Streames of Prosperity hence they concluded fortuna certa aut incerta
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
face and with twain his feet and with twain did he flee and one cryed to another Holy holy holy Lord of Hosts the whole earth is full of his glory The Angels are pure and innocent Creatures they fear not his angry justice but they adore his excellencies and perfections his is a dread when a most Serene Majesty Penal fear is inconsistent with the joys of heaven but the fear of admiration is perfected there and in this sense the fear of God continues for ever Psal 19.9 In all our addresses to him we should compose our spirits by the awful apprehension of that infinite distance which is between God and us Eccles 5.2 Let not thine heart be hasty to utter any thing before God for God is in heaven and thou upon earth the greatest distance in nature is but an imperfect discovery how much we are beneath God 't is the effect of grace to represent the Divine being and glory so to the soul that in the most social duties it may have impressions of fear Psal 2.11 Serve the Lord with fear and rejoyce with trembling We should fear his greatnesse and power in whose hands our life and breath and all our wayes are the fear of God having its actual force upon the soul is operative and instrumental to holy walking from whence the fear of God is taken in Scripture for the whole duty of man it being an introduction to it The fear of God and keeping his Commandments are joined together Eccles 12.13 This is the Prepositus which governs our actions according to Gods will this is a watchful Centinel against the most pleasant temptations it kills delight in sin by which the integrity of most men is lost for delight cannot dwell with fear this is the guard and security of the soul in the days of trouble the fear of God countermines the fear of men this cuts off base and unworthy complyings therefore the Lord brings this as an antidote against the base fear of men Isa 51.12 13. Who art thou that thou shouldest be afraid of a man that shall dye and of the son of man that shall be made as grass And forgettest the Lord thy Maker that stretcheth forth the Heavens and laid the foundations of the Earth This exalts a Christian above humane frailty and makes him despise the threatnings of the world whereby many are terrified from their constancy It is the most unreasonable thing to be Cowards to men and fearless of God Men have but a finite power and so they cannot do that hurt they would and they are under the Divine Providence and therefore are disabled from doing that hurt which otherwise they could do but the power of God is absolute and unconfined therefore our Saviour presses with vehemency upon his Disciples Matth. 10.28 Fear not them which kill the body but are not able to kill the soul but rather fear him who is able to destroy both body and soul in hell He lives for ever and can punish for ever therefore when duty and life cannot stand together he that flies the danger by delivering up his soul exchanges the pain of a moment for the torments of Eternity Timent Carcerem non timent Gehennam timent Cruciatum Temporalem non poenas ignis aeterni timent modicum mori non aeternum mori Austin upbraids the folly of such They fear the Prison but they fear not Hell they fear temporal torment but they fear not the pains of unquenchable fire they fear the first but not the second death 3. Dependance in respect of his al-sufficiency to supply our wants and Omnipotency to secure us from dangers First his al-sufficiency can supply our wants he is the Sun Fountain and Mine of all that is good from hence the Prophet glories in God Habbakkuk 3.17 18. Although the fig-tree shall not blossome neither shall fruit be in the Vines the labour of the Olives shall fail and the fields shall yield no meat the Flock shall be cut off from the fold and there shall be no herd in the stalls yet I will râ—joyce in the Lord I will joy in the God of my salvation He expresses not only things for delight as the fruit of the Vine and fig-tree but things for necessity as the meat of the field and the flocks of the stall and the utter failing of these together for otherwise the want of one might be supplied by the enjoyment of another Now in the absolute losse of these supports and comforts of life the Prophet saw all things in God want of all outward things is infinitely recompenc't in the presence of God The Sun needs not the glimmering light of the Stars to make day God without the assistance of the Creatures can make us really happy in the enjoying of him we have all things and that to the greatest advantage The things of this world deceive our expectations and draw forth our corruptions but in God we enjoy them more refinedly and more satisfyingly the dregs of sin and sorrow being removed by possessing God there is no burden which we are not able to bear but he takes it aâ—ay our wants weaknesse and sufferings and there is no excellency of his which we are able to enjoy but he conveys to us his grace his glory There is true riches in his favour true honour in his approbation true pleasure in his peace He is the treasure and triumph of the soul Lam. 3.24 The Lord is my portion saith my soul therefore will I hope in him He is such a portion that all temporal crosses cannot hinder its influence on us and his influxive presence makes heaven he is a portion that cannot be lost he inseparably abides with the soul The real belief and application of this will keep a Saint in an holy independency on earthly things Cum mundus exarserit cogitat se nihil habere de tanta mole perdendum the flames which shall burn the World cannot touch his portion he may stand upon its ruines and say I have lost nothing Moreover this will keep the soul upright in the course of obedience for all the exorbitancies and swervings from the Rule proceeds from the apprehensions of some particular good in the Creature which draws men aside Those who want the light of faith which discovers Gods al-sufficiency only admire present and sensible things and to obtain these they depart from God but the more eagerly they seek after these temporal good things the further they run from the Fountain of goodnesse which alone can sweeten the best things we enjoy and counterbalance their absence the Creatures are but of a limited benignity the necessity of their number proves the meanness of their value but one God answers all he is an infinite and indefective good he is for all the powers of soul and body to hold them in their pleasant exercise and to give them rest he is alone able to impart happinesse and to preserve that happinesse he imparts
heavens called the Milky-way which are invisible upon the account but now mentioned Sense tells us that the Sunne is of greater magnitude in the morning and evening than at noon here reason again interposes corrects sense tells us it onely apeares so because of the densenesse or thicknesse of the air or medium and that for the same reason if you put a piece of money into a bason of water it will appeare of a larger size than if it were in a bason without water that which I aim at is this that as reason doth thus correct sense à pari faith should correct reason 2. Philosophical Axiomes must be kept within their proper bounds and limited to a finite power for instance Ex nihilo nihil fit that out of nothing proceeds nothing is a truth if it be understood with reference to a finite power So A privatione ad habitum non datur regressus is a truth upon the same termes Sic una numero essentia non potest esse in tribus personis that one and the same numerical essence cannot be in three distinct persons is a truth limited as before I mean with reference to a finite power but all this and ten thousand Arguments more of this nature cannot overthrow this principle that there are three persons and one God for we are not speaking now of that which is finite but of that which is infinite Suppose this Question should be started how the same numerical essence can be in three persons possibly an answer might be returned thus Suppose a father begets a sonne and communicates to him the same numerical soul and body which he hath still himself and both of these should communicate the same soul and body to a third here would be three distinct persons yet the same essence in them all but I know a reply would quickly be made This is impossible answer must be made It is true as to that which is finite but not unto that which is infinite c. The time allotted for this exercise being spent in the handling of the doctrinal part of this Observation I can speak but a few words to the Use and Application Use 1. This doctrine should establish us in the truth of the Gospel even this mystery which hath been hid from ages and from generations but now is made manifest unto the Church the Heathens as we have heard could not attaine unto this knowledge by the light of nature Oh what a comfort is this that we serve an incomprehensible God! one God and yet three persons to comprehend is to environ and keep in all that God is for my part I would not worship that God that I could comprehend the doings of God know no bounds much more his essence and subsistence Kings have their Crowns a circle about their head and should also have a circle about their feet they should not go which way they please but keep themselves with n the limits of Law both of God and man and this speaks them to be creatures though in a greater letter finite beings but it is otherwise with God as he will not have any Articles put upon him so he cannot have any circles or lines drawn about him for an infinite God to be finite and limited is a contradiction in adjecto 2. Let us study this doctrine of the Trinity and as a motive to this consider we cannot worship God aright without some knowledge of this truth As God the Father God the Son and God the holy Ghost are the object of divine faith so are they the object of divine worship we must worship Trinity in unity and unity in Trinity you may direct your prayers unto God the Father Son and holy Ghost but you must not pray unto either of the persons but as united unto the other Gerard tells us in Loc. com de sanctissimo Trinitatis mysterio cap. 1. that it is absolutely necessary in some measure to know this truth and that not only the denial of the Trinity of persons but the ignorance of it is damnable Eph. 2.12 the Apostle tells the Ephesians that sometime they were Atheists we render it without God in the world but in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists in the world and the reason of this you have in the beginning of the verse because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the knowledge of Christ although a man acknowledges there is but one true God yet if he knows not this God in Christ he is an Atheist 3. Blesse God for the cleare discovery of this truth under the Gospel Blessed are our eyes for we see and our eares for we heare 'T is Gods method to discover himself by degrees we know more of God now than the Jews did and we shall know more in heaven than we know on earth Now God the Father God the Son and God the holy Ghost lead us unto all truth and bring us at last unto himself that we may enjoy him and have a more full and clear discovery of him unto all Eternity Amen READER BE pleased to take notice that the worthy Authour of this Sermon not long after he had preached it by a very sad hand of God fell sick and dyed so that he had not opportunity himself to bring it forth into light you have it here as it was taken by a good Noter yet so as it hath been compared with the Authours own Notes which yet being for the most part wrote in Characters the Comparer could not make so much advantage of them as he desired Had the Lord been pleased to spare him his life this Discourse had come forth more exact and accurate than now it doth but such as it is it here presents it self to thee and 't is hoped though that is wanting which might please the learned eye yet there is that in it which may profit the judicious Christian you will here see the difference of Treatises put forth by the Authours themselves and by others which is as great as the difference betwixt the childe whom the mother nurses her self which is full and faire and lusty and that which is put out after her death which is too often infirme lean and starv'd If thou findest any thing in this Sermon that is for thy profit blesse God for it and pray that no more such hopeful instruments may be cut off in the prime of their days THE DIVINE AVTHORITY OF THE Scriptures 2 Tim. 3.16 All Scripture is given by inspiration of God c. YOu have heard there is a God and you have had a discourse concerning the Trinity I am now to clear and prove to you the Divine authority of the Scriptures therefore I crave your attention to what the Scripture reports of it self in 2 Tim. 3.16 c. It was motive enough to the Ephesians to plead and zealously to conte d for the image of Diana because they said it was that which fell from Jupiter Acts 19.35
there needeth no Mediatour And hence Moses Law was not properly a Covenant of Works Gal. 3.19 because that Law was given in the hand of a Mediatour 4. The Covenant of Works once broken God abates nothing of his justice no not upon repentance but the soul that sinned dyed Mark our Text Thou shalt dye the death by which doubling of the words in the Hebrew Idiom of speech is meant Vehemency and Certainty Vatablus which was effected and so had continued inevitably without the help of another Covenant hinted in that first promise Gen. 3.15 For the first Covenant gives no relief to a poor sinner when he hath broken it but leaves him hopelesse and helplesse under a fearful expectation of wrath and fury indignation 5. The Lord in the Covenant of Works accepts the person for the Works sake that is he mainly looks at the work how adequate it is to the command and rule which he so exactly heeds that upon the least failer his justice breaks out in wrath neither can any personal excellency in the world salve the matter Deut. 27. ult Cursed is he that continueth not in all the words of the Law to do them and all the people shall say Amen a doleful Amen Jam. 2.10 and whosoever keeps the whole Law and offends in one point is guilty of all Note that whosoever God respects no mans person in that case 6. The Covenant of Works in performance of the condition leaves a man matter of boasting and glorying in himself and makes God a debtour to him Where is boasting it is excluded by what Law of works Rom. 3.27 Nay as if he had said the Covenant of Works affords matter of boasting to him that worketh to justification by his own personal power and righteousnesse Now to him that worketh is the reward reckoned not of grace Rom. 4.4 but of debt i. e. it obligeth God to pay it him as a due which is the language of Pharisees and Papists which were justly challenged and claimed 1. Were we indeed under a Covenant of Works and not of Grace 2. Were our works perfect 3. Did we not lye at Gods mercy for our guilt All which declare man impotent and grace necessary and withal Jews and Papists to be enemies to the Crosse of Christ and Covenant of Grace and under a Covenant of Works of which more anon 7. The Covenant of Works leaves a man still in doubt while resting in it in that state because it is a mutable state at best he had all in his own hands and then Satan cunningly rooked him of all God puts him into a good bottome and leaves him to be his own Pilot at Sea the Divel assaults him and sinks him and therefore the second Covenant takes all into Gods hands that it may continue safe under his Father by care and custoddy 1 Pet. 1.4 5. John 10.28 29. and so gives the soul good security against death and danger which Adam had not while he stood much lesse can any rich or honourable man in his fools Paradise here in this world say his Mountain is unmoveable his glory unchangeable seeing it passeth away as a Pageant 1 Cor. 7.31 if Adams Paradise was so mutable much more theirs if he stood not in his integrity how shall they stand in their iniquity 8. The Covenant of Works was made with all men in Adam who was made and stood as a publick person head and root in a common and comprehensive capacity I say it was made with him as such and with all in him Quo mansit remanente quo pereunte peribat he and all stood and fell together for even the Elect may say We are all by nature the children of wrath as well as others Rom. 3.19 and that of St. Paul We know that what things soever the Law saith it saith to them who are under the Law that every mouth may be stopped and all the world may become guilty before God But the Covenant of Grace is a discriminating thing it takes in some and leaves out others Christ is not a head in Covenant with all as Adam was but of his Elect only for we finde many in the world under the headship of Satan and Antichrist and old Adam who are out of Christ not only because unconverted as Saints themselves are before regeneration but out of Christ in the account of Gods Election Donation and Covenant who have none of his special love nor ever shall have Thus I have briefly opened the distinguishing Characters of the Covenant of Works which might have been more enlarged by those of the Covenant of Grace which is easily done by way of opposition and comparison one with the other and therefore and for brevities sake I omit it and come to the next question Quest 4. Whether this Covenant of Works made with Adam was revived and repeated to Israel in Moses time and if so in what sense and why Answ I answer affirmatively that in some sort the Covenant of Works was revived and repeated to them which appears from these grounds 1. They were tyed to Commandments under a curse Gal. 3.10 Deut. 28 1 2. ver 15.16 2. Blessing is promised to obedience they are both set down by Moses at large in Deuteronomy chap. 28. and elsewhere 3. It is expresly called a Covenant I mean the giving of the Law for obedience The Lord God made a Covenant with us in Horeb. Deut. 5.2 4. It is opposed to the Covenant of Grace as another Covenant upon this very distinguishing account of obedience and faith works and grace as you may see at large among other places in that of the Hebrews Hebr. 8.6 7 8 9 10 c. Now there are foure principal ends which the Lord had in so doing 1. That he might hereby make men know what sin is how prone we are to it and how averse and head-strong against all good this is done by a Law of Works Rom. 7.7 to the 13. ver This indeed is Gods clear glasse by which he discovers to us the moral and penal evil of sin so Rom. 3.20 2. That hereby the Lord might hold men in to obedience by a strong curb because we are so apt to break fence he hedgeth up our way with thornes Hos 2.5 6. 3. That God might stop every mouth and make all guilty before him Rom. 3.19 4. That men may hereby be lash't and driven to Christ as with a School-masters rod to see an absolute need of him and to make out hard after him Gal. 3.22 23 24. For men care not to run to a City of Refuge unlesse the avenger of blood follow behinde at their heels neither do the whole need or regard the Physician but the sick and wounded Yet notwithstanding all this they were not properly under a Covenant of Works neither was the law given to them as such a Covenant meerly 1. Because as the Law was to convince of sin so it
in the last words is called sin As to the first of these Original sin spoken to more particularly 1. As our old man 1. Why call'd man Original sinne is represented to us under our old man and that not without special reason whither we lay the emphasis upon Old or Man We will first enquire why it is call'd Man not our old understanding or affections c. only but our old Man And I will only give you these two reasons for it Mr. Burgesse to omit others which are given by that learned Authour who hath writ so fully on this subject 1. Because this sin runs parallel with our being men 1. It attends us whilst men or partaking of mans nature in this world This sin and our nature in us are twins in life and death they live and dye together we shall not cease to be sinful before we cease to be men Our whole Fabrick is so overspread with this leprosie that it can never be sufficiently cleans'd till it be wholly taken down It s strength indeed is abated it does not rule in a child of God as formerly nay it 's deaths wound is received it is crucified or fastened upon the Crosse as my text hath it yet it will not totally expire but with our latest breath it can be no more wholly parted with Gerrhard then our very soul it self Quod natura nobis inest deponi non potest Whatsoever is in us by nature will stick by us till the dissolution of nature 2. This sin is call'd man because it hath overspread the whole man 2. It overspreads the whole man that as the subjectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every man in a natural way propagated from Adam it may be said of every such one he is guilty of this sin he is infected with this Original sinne So the subjectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the subject unto which this sin adheres and in which it is is every part of every man It is not in this spiritual malady as in corporal where the head akes many times when the heart is hail the Foot is wounded when the hand is whole but by this soul distemper every man is a very hospital of spiritual diseases neque manus neque pâ—s neither hand nor foot neither head nor heart is as it should be or does as it should do And because this is so material to our present purpose I will shew 1. It infects the soul in its chiefest faculties 1. That this sin cleaves to the soul and 2. It infects the very body also 1. The understanding First It hath overspread the soul and that in its most noble faculties I mean those two which do so much advance man above the common sort of creatures Reason and Will understanding and affections the highest and inmost powers poor man hath are suprized by it This sin appeares in the mind the eye of the soul 't is dim-sighted in natural things 't is quite out as to spiritual truths 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God What those things of the Spirit are the Context tells us no other than the plainest truths of the Gospel nay he counts these foolishnesse Those things which are the wisdome of God the product of infinite wisdome he slights and disesteems and no wonder for he cannot know them because they are spiritually discerned Spiritual truths as such are no more within the cognizance of the natural eye of the soul than spiritual substances are within the view of the eye of the body There is none that understandeth Rom. 3.11 If Peter and some few other here and there in the world may be recepted no thanks to them but to the Father who hath reveal'd these things unto them Mat. 11.25 Certainly did we know the things of God more we should love them better Good when discover'd is attractive if a child prefers an apple before a piece of gold it is because he does not know the difference and when the children of men prefer themselves or any creature else before God the reason is they do not know they do not consider And hence it is that in our spiritual recovery the eyes are anointed with eye-salve Christ came to open the eyes of the blinde and his Spirit is a Spirit of illumination and revelation Luke 4.18 Revel 3.18 ult Believers were darknesse but now they are light in the Lord Ephes 5.8 What needs St. Paul to have prayed so earnestly that the eyes of the Ephesians understanding might be enlightned if they of themselves had not been blinde Ephes 1.18 The will is distemper'd with tâ—is sin also 2. The will is perverted with it it hath not seized only upon the head but upon the heart The imagination of the thought of mans heart is evil and only evil Gen. 6.5 Gen. 21.17 Jer. 9. I forbear glossing upon those places hence it is that there is so little love unto or desire after heavenly things can any man give a reason which he will not be ashamed of at that great day why he loves God no more What iniquity have ye found in me Non amo nec possum dicere quare says the Lord. As the Elements have their proper principles of motion gravity and levity whereby they tend to that place in the Universe that best suits them and sensitive creatures have their wings or feet to carry them towards those objects which are most convenient for them so God hath endued rational creatures with a will and affections to carry them forth towards the enjoying of himself who only is the Center of their happinesse and without whom they can never be at rest But does the will of man by nature do him this good office to carry him unto God as his only blisse why then do we see and hear of so many that are in the search of other things not once to be named with God how many are there of whom it may be said God was never thus to be sure in all their thoughts like the Israelites they are scattered up and down gathering straw nay drosse and dung in the Apostles sense is frequently preferr'd before Jesus Christ How many may sadly say as that good man Quantum Mercator pro lucro c. I have not done so much for my God as the Merchant doth daily for his gain or the Hunts-man for his game and yet what gain or pleasure is comparable to our enjoying of and communion with God but further 2. The body is not free from it The body bears a part with the soul in this sore evil 't is comparatively I confesse but a small part for it can according to its nature bear no greater Our Apostle speaks of sinne reigning in our body Rom. 6.12 Every member of our body is ready to act in a sinne to be an instrument of unrighteousnesse ver 13. a servant to uncleanness ver
19. The temper or rather distemper of the body enclining often sometimes to one sometimes to another sinne which the Divel who is best seen in our constitutions makes much use of in suiting his temptations hence he frequently tempts those that are melancholy to despair and the sanguine he tempts to presume with no small disadvantage to their souls from the several inclinations of their bodies To be sure whil'st a man is or should be providing for his soul the body too often interrupts him with What shall I eat what shall I drink wherewith shall I be cloathed And if there be any fear of suffering though for Christ and his Gospel the body cryes Spare thy self this may not come unto thee c. So that with Adam by reason of sinne we need a cloathing for and may be asham'd of our very bodies Even they also should be the Temples of the Holy Ghost but are now become Cages for these unclean Birds 1 Cor. 6.19 Put but these things together and 't is too sadly apparent that this original sinne is as extensive as any thing in meer man can be A short draft of Adams image in us Aug. de Ger. ad lit cap. 24. So that in every one methinks I see another Adam if you consider the parallel you shall finde Adams image and likenesse in each of his unhappy off-spring Take it with some enlargement out of Austin 1. Adam after his fall had his understanding darkned he thought to hide himself from that God from whom nothing can be hid Gen. 3.8 And are we not thus blinde does not man promise himself more security for a secret than for an open impiety The Adulterer the Oppressor the Proud and the Envious person saith None seeth me Isa 47.10 Durst men undertake that wickednesse under the sense of Gods seeing of them which they would be asham'd of if men look'd upon them were they not thus blind 2. We finde Adam flying from Gods presence his will and affections were defiled or he could not have been averse from communion with God Being now stain'd with sin he trembles to heare him whom before it was his chiefest delight to be with all And this also sin hath brought upon the posterity of Adam they do not delight in communion with God in their hearts and lives too they forsake God We do not read that Adam after the commission of his sin did so much as once think of God till he heard the voice of the Lord walking in the garden in the cool of the day in order to the calling of him to an account for his sin and then he is afraid and flies c. So his wretched children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seldome think of God at least seriously and as they ought till towards the end of their lives when God by the voice of some extraordinary sicknesse is a calling of them to judgement and then no wonder if they be afraid 3. I might observe a similitude we have in our bodies unto Adams sinful body but that our very cloathes as I hinted but now sufficiently evince it We have the same use and necessity of them which he by sin fell into The best apparel being but as playsters which this soare calls for howsoever too too often man makes himself proud of them Now whither these faculties of soul and body being so nearly conjoyned do corrupt and infect one another as Ivy while cleaving to the Oak draws away the sap from it and destroyes it I shall not here contend I confesse there are many difficulties concerning this subject of which we may say as of other depths in Religion with the Woman of Samaria John 4.25 When the Messias comes he will teach us all things I have been too long upon this first consideration in explaining why Original sin is called Man I must be the shorter in what follows why it is call'd Old man 1. Because it is derived from the eldest or first Adam 2. Why Original sin is called Old man for though Christ as God was from eternity yet as an Adam or common head he was the latest Man must be fallen in the one before he can be raised in the other Willet in locum 1 Cor. 15.46 2. Original sin is the Old man because corruption is first in every one Esau comes out first first that which is natural then that which is spiritual Heb. 8.13 2 Cor. 5.17 3. 'T is call'd Old because it is to be done away This old man all old things are to be done away Compare it to the new man or the work of grace and then you will say indeed There is no lovelinesse in it for which you should retain it were there not an eternity of happinesse or misery to put into the ballance vertue would out-weigh vice 4. It may be call'd Old because of its cunning and craft as old men by reason of their abundant experience are more wise and subtle than others This old man this corruption is cunning to deceive Oh what excuses does it bring for sin what pretences you have heard it hath much of Adam but know it hath somewhat of the wise and old Serpent too for it was begot betwixt them both I shall passe this first particular only with this note instead of further Application viz. Observe with Paraeus that when the Apostle calls Original sinne our old man he distinguishes it from our selves It is ours too nearly cleaving to us but it is not our selves Whence we must learn to put a difference betwixt the corruption of nature and nature it self Mans nature is from God but the corruption of mans nature is from himself And this original sinne is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7.20 21. any substantial part of man but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle sayes of it Heb. 12.1 The sin that so easily besets us Thus at length we are come to the second particular which the Apostle uses to expresse original sinne by The second particular expressing Original sin the body of sin 't is the body of sinne And herein I have only to shew how this Original sin is a body for the other how it may be call'd sin or a body of sin will be consider'd in the third Appellation which is here bestowed upon it Now Original corruption is a body of sin Why called a body 1. In that a body though it seems never so beautiful and fair yet 't is in it self but a stinking carcasse made of base loathsome matter c. So sin and wickednesse though it may seem specious and alluring yet 't is but an abomination as Scripture in a hundred places calls it adultery covetousnesse excesse and all the parts of this body are not as they seem to be when varnished or painted over They say there is no stench comparable to that of a humane body when not salted or animated with the soul I am sure nothing so noysome as
the whole earth mans baser part the body but his celestial part his heaven-born soul is contaminated by it the sun moon and stars in it are turn'd into blood 2. This Original sin is diffused derived and communicated 2. Diffusive whereas actual sins are not Personal faults of Parents are not imputed to Children and defile not their Children unlesse imitated or unbewail'd Childrens teeth are not set on edge by the sowre grapes their Parents thus eat but Original sin being the sin of the nature of the Parent becomes the sin of the Child and will be entailed further to the last man upon earth for Children have the nature but not the person of their Parents An Objection answered And let it not seem strange that God should suffer this original sin to be so vastly diffusive that he should not exempt his own people wholly from it There is the same reason that corruption should remaine amongst them which there was for the abode of the Canaanites amongst the Israel of God of old It tryes them and brings them often to Bochim and makes their life a vall y of teares and whilst they go on their wâ—y weeping and crying unto God by reason of it they beare precious fruit for God does make good come unto believers out of this great evil making it an Antidote against carnal confidence and self-love a meanes to exercise their faith and a sure evidence of his own power and presence in the keeping of them Besides it is farre better for us by this occasion to be under the second Adam then ever it could have been being under the first The first Adam was a head of clay of the earth earthly The second Adam is a head of gold 1 Cor. 15.47 The Lord from heaven Though we were made holy in the first Adam yet having a mutable will we might under him perish everlastingly but they that are in Christ shall not perish but have everlasting life a glory beyond what we could have had if we had continued in innocency for under that first Covenant we could have expected only a reward answerable to our own works but under the second we hope for glory in some measure proportionable to Christs merits Though we know not what that glory is yet this we know that when he appeares we shall be like him 1 Joh. 3.2 And in the mean while as the Israelites who were before but Brick-burners and potters by reason of the Canaanites amongst them learn'd the art of warre and became Renowned soldiers so the true Israel of God by this meanes put on their whole spiritual Armour and dayly fight the good fight of faith and become more than Conquerors to conquer a lust being more glorious than to conquer a Kingdome through Christ that strengthens them when these Philistines are upon them as upon Sampson then the Spirit of the Lord comes upon them 〈◊〉 and what lust is able to stand before his Spirit Josh 10 24 25 As Joshuah took the five Kings and shut them up in the Cave at Makkedah till the Battel was over and then slew them So the Lord is pleased to shut up and restrain the corruption of his people in the Cave of their body untill their warfare be finished but then he brings them out and slays them they shall then never see these enemies more And therefore holy Paul who cryes out Rom. 7.24 25. Who shall deliver me addes presently I thank God c. as if he had breathed the same breath out in praise which he had taken in in prayer for deliverance so soon does God answer prayer made against this sin according to his will And thus we have seen something towards the explaining of this difficult matter Application The nature of this undertaking being more to informe your judgments than to deal with your affections I shall the rather hope to be excus'd if I be not proportionably so large in the Application which I am now come unto and shall lay down what I intend to speak to under these two heads 1. Of Instruction 2. Of Exhortation to inform your judgment and to quicken your practice 1. If we all have corruption thus by nature inherent in us 1. Use of Instruction it may silence all complaints against God for exposing of us to such wants and miseries at our very entrance into the world and so all along during our continuance in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence come evils was a question which did much puzzle the Philosophers of old here we are resolved of it The evil of sin and sorrow comâ—s from this root No wonder now that our children are more miserable than the young ones of Beasts or Birds because they are more siâ—ful 2. Hence it follows that in the very best there is a mixture borh in their principles and actions There was two in Rebecca's womb there are two in their hearts the Old mâ—n and the New man nature aâ—d grace flesh and Spirit Hence that striving that â—ombate betwixt them daily The unregenerate person this sin reigns in his body is as a Temple and his soul as a Shrine for this his Diana This keeps the house and all things are in peace In the glorified Saint this sin is wholly done away this unclean thing does not go with him into the new Jerusalem Only the gracious person is the field in whom the flesh warreth against the Spirit and the Spirit against the flesh He is like the Moon which hath its spots when it receives the fullest influence from the Sun sin in him will not dye willingly but as a dying man multiplies his stroaks at his enemy though they are comparatively but weak ones 2. Use of Exhortation For Exhortation let me recommend these following Duties 1. To a right knowledge of this sin 1. Get a right knowledge of thy self according to this doctrine it is folly in men to have travel'd much abroad and to be strangers in their own Countrey It will be found the greatest folly for thee to be never so knowing in other things if thou beest a stranger to thine own heart and dost not know that it is desperately wicked The very Heathens apprehended this precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy self to be of such consequence as to grace it the more they said it came down from heaven I am sure it is Gods message unto you from this truth this day Know your selves unlesse you know your selves thus lost Christs coming will be in vain unto you John 3.4 10. for he came only for the lost sheep Nicodemus had never doubted so much of Regeneration and a new birth had he understood the defilement of his first birth I am afraid there are many Masters in Israel that are ignorant of this still or else they would labour not only to reforme their lives but especially to get new hearts also thou canst not kill one lust unlesse thou layest the Axe
voice to be in vain for their bodies though they know not what it means would not have it to be in vaine for their soules and he that hears the young Ravens when they call Psal 147.9 would not have you deafe in this respect when your Children cry Lastly Let the consideration that Original sin is thus in us weane us from the world 4. Exhortation Be wean'd from the world by reason of it and that immoderate desire of living in it Alas wheresoever we go we carry these chains of darknesse with us if it be grievous to be in pain or want how grievous is it to a gracious heart to sin I know gravia non gravitant in eorum loco sin seemes not heavy to a carnal man to whose heart 't is naturaliz'd but if thou beest spiritual and tender sin is a burden to thee to purpose Now by death peccatum non homo moritur it is sin that dies a Childe of God does not dye but only changes his life this life for a better these pleasures relations c. for better and if it be good to live surely to live eternally is best of all Some have thought that the soule was put into the body for a punishment as into a Prison and who would not willingly be at liberty If we consider what paines care torments and diseases which are but the effects of sin we endure we cannot but be of Theophrastus his mind that the soule payes a deare rent for the body which it dwells in and 't is but a house of clay how finely soever dawb'd over being then we cannot be without these enemies these mischiefs let us be content when God pulls down the house of sinne in which they all are that he may bury them all in the rubbish of our mortality and with the Spirit and the Bride Rev. 22.17 20. let us say Come even so Come Lord Jesus Christ come quickly Amen THE MISERY OF MANS ESTATE BY NATURE EPHES. 2.3 And were by nature the children of wrath even as others YE have heard the Doctrine of Mans fall and of Original sin opened and applied This Text genuinely leads to speak of Mans misery through sin As to the Coherence briefly The Apostles scope is to display the glory of the Lords grace by comparing the sinful and cursed estate of the Ephesians and others by nature with the dignity and priviledges conferred on them in Christ He insists mainly on three heads 1. He describes the natural estate and course of the Ephesians and all other Gentiles in them their estate ver 1. You were dead in trespasses and sins their course ver 2. Ye walked wholly in sin pricked forward by corrupt customes which in several Ages had taken place and were effectual to hold and hearten you in the same Tracts and the Devil that eminently bore sway in others ruled and acted you likewise at his very will this was yours and the Gentiles estate and course 2. He applies the whole equally and indifferently to himself and to the whole body of the Jewish Nation ver 3. among whom also we all had our Conversation c. q. d. such children of disobedience were we all to as deep in sin and open to wrath as you Gentiles were He would by no means have any think that speaking so of the Gentiles he exempted the Jews from the same ground of shame and despair in themselves though he knew full well that this point went exceeding crosse to the grain of that people who greatly a Ezra 9.2 John 8.33 Gal. 2.15 Rom. 10.3 chap. 11.24 boasted themselves to be the holy seed and children of Abraham and despised the Gentiles as an idolatrous unclean bastard brood and especially of the Pharisees of which b Acts 26.5 Phil. 3.5 leaven himself once was who not only disdained the Gentiles but thought and spake contemptibly of Gods heritage viz. the common people of their own Nation as a base and cursed crew John 7.49 chap. 9.34 He pricks this bladder affirming roundly of himself and all the Jews without exception that as to their course whilest unregenerate they did whatsoever their sensual and carnal man willed liked and inclined to And as to estat◠were children of wrath as much as others even as the very despised Gentiles themselves were The great temporary difference flowing from grace Psal 147.19 20. hindered not their being the very same with the Gentiles by nature this and no other was the estate and course of the Jews likewise 3. He sets over against all this in them both the quickning and recovering grace of Christ in the Gentile ver 1. and in the Jew ver 4. The words read contain a brief comprehensive description of the misery that Jews and consequently Gentiles with them are under by nature And in the words observe these two particulars 1. The Case of all men Jews and Gentiles alike described children of wrath Do not understand this actively as children of disobedience ver 2. are disobedient children so that children of wrath should be angry and wrathful people but passively that are obnoxious unto wrath indefinitely which though it principally relates to that chiefest pressing insupportable burden viz. the Lords wrath yet includes consequently the wrath and power of Satan the terrours and rage of conscience the vengeance and assaults of every creature c. The Hebraisme children of wrath implies 1. Desert Deut. 25.2 It shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the wicked man be a child of beating that the Judge shall cause him to lye down and to be beaten before his face c. which the Sept. solidly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of stripes And so the Targums in like manner concurrently with our Bibles a sonne guilty and worthy to be beaten so Mat. 23.15 Ye make him twofold more the childe of hell that is more worthy of hell-fire than your selves 2. Tendency bent and addictnesse to involve themselves under wrath John 17.12 But the sonne of perdition which poured out himself in ways of self-destruction He had many and excellent means to the contrary but nothing would hold him back self-damnation is not proper to Judas but a very common sin and men ordinarily Rom. 2.5 treasure up to themselves wrath Prov. 8.36 love death 3. The event and issue which shall befall them if they do abide such viz. that they shall be destroyed and the eternal wrath of God abide upon them so Judas gave up himself to those sins that not only deserved and tended to destruction but would certainly destroy him so 1 Sam. 20.31 he is the son of death viz. deserves to dye and shall surely dye Now gather all these things together our estate and course is such by nature as deserves destruction tends and leads to destruction and will end and the Lord hath peremptorily fixed and ordained without a change shall end in Eternal destruction 2. The rise of this case expressed by nature which implies
1. The term from which this commences viz. the very first receiving of our natures and beings from our Parents from the first original and moment of our being we received with all a liliablenesse to the wrath and curse of God Psalme 51.5 Behold I was shapen in iniquity and in sin did my mother conceive me 2. The ground for which this wrath impends and hovers viz. nature not first created for that was upright after God but the corrupted nature which is conveyed and derived with our beings Eccles 7.29 Gen. 1.27 This very nature leads to deserves and will lodge under eternal wrath every mothers child in whom regeneration and transplantation into Christ are not found The Doctrine then comprising the summe of the Text is this Doctr. Every man and woman from their very first conception through a corrupted nature are under the Lords wrath and continuing such not new-born and engraffed into Christ that wrath shall abide upon them for ever We may not mince and extenuate here with the Pelagian as if this only were by imitation Flatterers of nature may lessen the wound but Heires of grace should and will rather magnifie their Physitian Nor may we limit and confine this truth as if it concern'd native Turks Mat. 23.15 canker'd Papists and the Proselytes of the Pharisees only to be children of hell when it knocks at every of our doors Jew and Gentile promiscuously Neither people nor Ministers not Apostles can exempt themselves great and small rich and poor those which the Lord hath not appointed unto wrath but to obtain salvation by their Lord Jesus Christ 1 Thes 5.9 yet by nature are children of wrath even as others This wrath in the Scriptures hath several Names respectively to the Law-giver it is called wrath respectively to the Law it self the curse respectively to the effects of both it is translated vengeance Rom. 3.5 Man by nature is exposed unto all these 1. He is exposed to the wrath of the Law-giver Here 1. Take some Cautions that we may duly conceive of wrath the root of all penal afflictions on Gods part as sin is the meritoriâ—us root on mans part All wars with men begin in wrath Animosities first boyle within and then wars break out James 4.1 From whence come wars and fightings among you Come they not hence from your lusts which war in your memb rs and in special this of wrath so there is somewhat proportionable in God if understood sutably to his glorious Being namely wrath perfectly clean from all dregs of 1. Folly the fool never more peeps out than in passion Prov. 14.29 He that is hasty of spirit exalteth folly that is sets it aloft that every body may discern and take notice of it but the Lord is 1 Sam. 2.3 A God of knowledge by whom actions are weighed 2. Injustice Gods wrath is a clear fire without any smoke of unrighteousnesse Rom. 3.5 Is God unrighteous that inferreth wrath he cannot be We plough with an Oxe and an Asse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mingle drosse with our zeal c. 3. Perturbation the wrath of men is the rage of men who disjoint and discompose themselves as well as others but the Lord acts and suffers not in his wrath Prov. 11.17 he strikes wounds destroys from the infinite holinesse and justice of his nature declaring it self against all sin with the exactest serenity and oneness of minde and frame within himself from everlasting to everlasting This is the root of all wars with sinful men Moses saw the plague growing up out of this root Num. 16.46 Wrath is gone out from the Lord and the plague is begun Job 21.17 He distributeth sorrows in his anger 2. Consider what this wrath implies two things 1. That the Lord is highly displeased with men and women in their natural estate though never so goodly a vernish of Religion be above yet if nothing but nature be underneath Isa 10.6 an hypocritical Nation are the people of the Lords wrath No created understanding can conceive exactly what this displeasure is Psal 90.11 Who knoweth the power of thy anger even according to thy fear so is thy wrath Take some short ladders that our thoughts may a little climbe up by and consider seriously and deeply 1. What a Kings wrath is Prov. 20.2 The fear of a King is as the roaring of a Lyon who so provoketh him to anger sinneth against his own soul that is acteth as an enemy to his own life and Prov. 16.14 The wrath of a King is as the Messengers of death but the wise man will pacifie it as that which he cannot resist Eccles 8.4 Where the Word of a King is there is power and who may say to him What do thou that is where not only the name but the reality of a King is he sustains the person of the Common-wealth and hath the strength and power of all put into his hand and hath power to execute his wrath and will not be controlled nor expostulated with And what can a Branch do against the whole Tree The King is wroth and Hamans face is covered Prov. 27.3 A stone is heavy and sand is weighty but a fools wrath that is that hath power is heavier than them both to crush a weak person that standeth in his way All these are but toyes to the power and weight of Gods wrath 2. What an incensed brothers wrath is that hath a little more power Rebecca understanding Esau his wrath against Jacob packs him away till that wrath be over Gen. 27.43 44. If a mother dare not venture a childe into an angry sons presence nor a brother himself into an angry brothers presence how insufferable will the angry presence of the Lord be 3. What Gods Fatherly refining wrath is against the drosse that mingleth it self with his Worship and Ordinances and what dreadful Furnaces he hath put the Vessels of mercy into to take away their tin from them Mal. 3.2 Who may abide the day of his coming and who shall stand when he appeareth for he is like a Refiners fire If men cannot bear Christs coming with a refining fire to purge out drosse much lesse not his coming with flaming fire 2 Thes 1.8 to consume and burn up persons and drosse together We have need of grace to serve him acceptably with reverence and godly fear for our God that is related to us in Christ is a consuming fire Hebr. 12.28 29. 4. What afflictions are how very bitter yet separated from wrath they may be born with comfort The mingling of fire with the haile in Egypt made it so very dreadful Exod. 9.24 The fire of the Lords wrath mingled with stormes renders them so grievous to be stood unde Hell it self would not be so dreadful did not the breath of the Lord that is the wrath of the Lord like a streame of brimstone kindle it Isa 30.33 The Prophet submits to any stroaks only deprecates wrath as worse than any stroaks
our own bodies Look upon the difficulties cares turmoyles for provision of us and ours Gen. 3.17 Labour is with toyle wearinesse vexation disappointment We plough and sowe and reap not earne and put in a bag with holes Hag. 1.6 Look upon shameful nakednesse We have lost our Robes of glory and need now the spoiles of beasts to cover our shame with How many trades are there and what toile in them meerly for this end that the dishonour of the body may be hidden Look upon the sorrows of the female sex Gen. 3.16 which though mitigated and mingled with promises yet still are arrows which sin hath shot into their sides and grace doth not quite pluck them forth 1 Tim. 2.15 Look upon the assaults made even to our ruine by those things that otherwise were under our feet Psal 8.6 But now withdraw from the yoke serve with groans remissnesse and much unserviceablenesse and often lift up their heel and turn and tear us these are a very small part and only bare hints of those confusions and effects of the Lords wrath which sin hath let into the body which else had been invulnerable in the very heel 2. Upon the soul Consider 1. The minde O what blindness ignorance thick darknesse in the apprehensions of God his very being most self-evidencing Attributes in the very mysteries of the first magnitude which are the rules of our duty and the grounds of our hope incapableness dulnesse slownesse to believe lothness to inquire or receive the light which shineth forth from heaven doubts distrust mistakes wandrings after that which is not light and into wayes that seem right but the end of them are the ways of death Prov. 14.12 The heresies of the whole earth are seminally in the blindnesse of the minde and would grow up from thence though there were none of our many sowers to scatter them being nothing else but corrupt imaginations formed into a systeme Vnprofitablenesse in the knowledge of truths which we most clearly and distinctly conceive Unsteadinesse that we cannot fix and close upon holy thoughts till the impressions thence be powerful and work a real change There is no Spaniel more wilde and running after every Lark and Butter-flye that rises in his way than our thoughts are gadding after every thing that comes in our way Yea our minde gathers vanity to it self when the eyes are shut and no objects to divert and inveigle us with These are sins and yet are rushing in further as the recompences of former sins which are meet Rom. 1.27 2. The memory Things stick there that a man would gladly learn and count it a singular mercy to attain the art of forgetfulnesse of and others leak and slip away though taught ofen plainly repeated mused upon and we felt the power of them in a degree upon our hearts what Indispositions to the use of means in order to a cure what Proneness to cumber our selves with by-matters till they talk with us sleeping and crowd in and suck away Lords-days themselves and leave nothing but scraps of prayer and preaching to us sin first brought in these plagues and wrath binds them on and leaves judicially the reins loose to them 3. Conscience The directing part is out of tune and either gives no directions as a Master that is no body in his Family or gives wrong directions as false lights on the shore lead the ships upon the Rocks and quicksands forbids where the Lord commands and urges to that which he forbids John 16.2 Tit. 1.15 or gives right directions and hath no authority And the judging part of conscience is out of tune and gives no judgement of what is done like a Bell whose clapper is out or a dumb dog that cannot bark or gives perverse judgement and excuses where it should accuse makes sin no sin or very little and stayes the heart with empty comforts or accuses for having done that which he is bound to do and disquiets with undue fears or accuses rightly for the matter yet with excesse and so sinks the soul under despaire so that there is as much need for conscience to be overseen as to oversee to bâ— guided as to guide These arrows abide in and the venome of them invades more and more and that is a very dreadful effect of the wrath of God 4. The Will There are sad strokes there Aversenesse and impotence unto that which is spiritually good Phil. 2.13 Psal 110.4 Inclinations and byasses to drink in the very first and the very worst motions and suggestions unto sin Lustings after evil things Job 15.16 and against the Spirit Gal. 5.17 stubbornnesse Rom. 8.3 Contempt of the offers of reconciliation Joh. 5.40 Ezek. 33.11 incompliance with the counsels of the Holy Ghost Act. 7.51 These are cords of mans twisting and the Lord in dreadful wrath sayes Be it so and pinions him with them to the last judgement 5. The affections fly upon unmeet objects headlongly inclining to them and C l spe and cleave there and cannot be gotten off Recoile from that which is good are stirred in respect of evil to embrace it and in respect of good to eschew and be weary of it Ahab imprisons the true Prophets and sets the false at his own Table and gives them his ear and heart Are full of disorders more offended with our injuries than Gods merry Eccles 2.2 and the Holy Ghost calleth it madnesse mourn and swallowed up Cannot be raised to things above and settled on them 2 Cor. 2.7 We complain and justly of servants that are nimble and expert in any piece of knavery and lozels at their work this is the very temper of our hearts nimble and wise to do evil but in the things and wayes of God and which are of greatest necessitie and advantage we have no knowledge And a sharper wrath is not than the Lord to leave us to our selves Psal 81.12 Psal 78.30 These are hints and no more of the Lords wrath upon the soul 3. Upon the estate Look upon the general estate of the whole Creation impaired groaning and subject unto vanity into the Publick state Confusions stumbling-blocks underminings of civil and spiritual liberties c. into the particular estates of men snarles damages wrongs powlings men taken and carried whither they would not build and dwell not therein gather and it melts as butter against the Sun c. 4. Upon Relations Unequal marriages yokefellows disloyal wastful idle with-holding more than is meet troubling their own flesh dampers in the wayes of God suddenly strucken and the greatest comforts leave the smartest wounds after them c. Vnfaithful servants looking only to the Masters eye invading that which is not theirs imbezeling or suffering to go to wrack that which by care they might and ought to preserve Children sickly unnatural taking to no Callings or not diligent and faithful in them dispose themselves without consent run themselves into bryers and see their errour when too late to retreat This
is wrath in Domestique relations And wrath as terribly mixeth in Publick Relations Ministers preach not oversee not are not ensamples to the flock have not experience nor ability or care rightly to divide the Word of truth and muzzle the gain-sayer Misled themselves and mislead others c. Magistrates mind not the things of Christ are tight and vigilant over the good indulgent to the evil Beare the sword in vaine c. Such vials there is much wrath poured through 5. Upon the holy things of God and of his people Ours come not with acceptance to God The Lords not with savour closenesse authority c. to us The very book of the Covenant needs sprinkling Heb. 9.19 The Law which is pure and clean Psal 19.8 9. is made a killing letter 2 Cor. 3.7 The Gospel which is the grace of God bringing salvation Tit. 2.11 is made a savour of death unto death 2 Cor. 2.16 the Lords Supper an eating and drinking judgmsnt to our selves 1 Cor. 11.29 and Christ himself is made for falling Luke 2.34 and a stone of stumbling and rock of offence 1 Pet. 2.8 without Christs blood taking away sin the very book of grace had never been opened Rev. 5.4 and though the choicest in it self being opened would never have been useful unto us and sorer wrath cannot be than to curse our very blessings Mal. 2.2 and the very means of grace that they shall be uselesse and for judgment 6. Upon the whole man the person is under the effects of wrath 1. Inslaved to the Divel This is plain 1. From the Scriptures Else converting gracâ— could not a Col. 1.13 deliver from the power of darknesse nor men be said when b 2 Tim. 2.26 God gives repentance to recover themselves out of the snare of the Divel that were taken captive by him at his will 2. From the likenesse of mans work with Satans 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men of a Trade are ordinarily of a company together but here the rule failes not 1 Joh. 3.8 He that committeth sin is of the Divel that is by doing the same work discovers himself of communion with and in thraldome to him The first finders of a Craft are Fathers and Successors and Imitators in the Craft are called children Gen. 4.20 we naturally and freely do the Divels work John 8.44 The lusts of your Father ye will do and have no minde to the Lords work nor can brook the same to be done circumspectly and exactly by others Acts 13.10 Thou child of the Divel enemy of all righteousness 3. From the community of principles the very mind and will of Satan is engraven upon our spirits and expresse themselves inefficacy and obstinacy of sinning These principles are Satans image instead of Gods 4. From the natural mans subjection to the guidance of Satan regenerate persons are led by the Spirit but Satan filleth the hearts of natural men He had possession of Judas his heart and by a piece of mony rides deeper into him and prevails to engage him to betray Christ This is a lamentable branch of the natural mans misery 2. He is banished and separated from God both from conformity to and communion with him and doth electively banish and cast himself forth of the Lords presence This appears 1. From the former point viz. mans fellowship with Satan there cannot be fellowship with God and with Satan together These communions are inconsistent in the same Spirit at the same time in a reigning intense degree 2. From Gods end and his Apostles and Ministers in the writing explanation and application of the Scripture 1 John 1.3 That which we have seen and heard declare we unto you that ye may have fellowship with us and truly our fellowship is with the Father and with his Son Jesus Christ. Were this fellowship already in the state of nature there needed not this means of rebringing into fellowship with God Defiers of the evil one with their mouths are not the lesse in league with him in their hearts 3. From the language of the carnal heart Job 21.14 Depart from us we desire not the knowledge of thee This they speak internally and the desire of their souls is to be rid of God notions of God are a saplesse and burdensome piece of knowledge Rom. 1.18 They did not like to retain God in their knowledge To banish our selves is the heighth of mans sin and folly and to be banished the heighth of the Lords wrath and of mans misery Now do we know what a man loseth in the losse of God that is impossible for any created understanding to conceive The world is a Dungeâ—n without the Sun the body a carrion without the soul but neither so necessary as God is to the soul A taste of the goodnesse of God made the world and the lives of the Martyrs nothing to them Psal 30.5 In thy favour is life Psal 63.3 Thy loving kindnesse is better than life The very heaven of heaven lies in the enjoyment of God and the hell of hell in the losse of him The losse of him is the losse of the Fountain from which all kinde of good doth or can come The losse of the cause is the losse of all the effects of all the blessed affections influences and promises of God The losse of all those blessed hopes that fill the soul with joy unspeakable and full of glory No prayer praises faith love fear or any spark of other grace are to be found in truth upon the hearth of that heart Now the person in league with the Devil and banished from and without God in the world must needs be miserable and accursed 3. He is discontented and unprofitable in every condition Rom. 3.12 They are altogether become unprofitable The Holy Ghost makes a natural man of no more use than rotten things which we cast forth to the dunghill for their unprofitablenesse This is a dreadful ruine that a creature so excellent should become unprofitable to others and very far from comfort to himself in any condition The wife having all for use and the husbands heart hath nothing because not the authority dominion and disposition which is proper to the husband Israel have bread and quailes from heaven and water from the Rock that followed them a table everywise furnished for need and for delight and yet grumble because not meat for their lusts Many have all things very good and the wisdome of heaven could not carve fitter and better things and yet all not good enough Let sin creep in and Adam will not be content in Paradise or the Apostate Angels in heaven but leave their own habitation Go from God and take thy leave and farewell of contentment and satisfaction 4. He is grown a Wolf and Devil to his brethren Biting and devouring Gal. 5.15 tearing pulling catching at advantage flying upon the necks of the weaker Men execute much of the wrath of God in these feuds among themselves so that the Caution is
that do inflict rather than sin within for which the same is inflicted The Lord scourges sin by that which is the inflicters sin too They have no Warrant to do and yet we justly suffer from them as Organs of wrath in Gods hand 2. Upon God himself Prov. 19.3 The foolishnesse of man perverteth his way and his heart fretteth against the Lord. The Malefactour blames the Judge when it was himself that delivered himself over into the Judges power and Armed the Law with power of doing all that is done against him 5. This may informe us of the grâ—unds and advantages the Lord hath given us to humility and self-abasement Wipe the sweat off from thy brows and say This is the fruit of sin See the cloaths on thy back and these are the coverings of that shame which came in by sin look into thy body soul estatâ— relations person whatsoever is crooked and afflictive pertains to this account and is to be set at the foot of sin When beaten consider the fault that thou art beaten for and accept of the punishment of thy iniquity Lev. 26.41 Thy eye cannot turn but there are remembrances of sin and provocations to lay thy self in the dust before the Lord. 6. This may informe us of their folly that kindle this wrath yet more The Princes spake well to the two Tribes and a half Josh 22.17 Is the iniquity of Peor too little for us from which we are not cleansed untill this day c. So are those wrath-provoking pollutions of nature too little for us by which we are so far defiled and troubled unto this day that by increases of sin we should augment yet the fierce anger of the Lord Num. 32.14 while abiding in this estate ye do this more and more continually Use 2. Exhort and this is double 1. To carnal and unregenerate persons Arise ye and depart for this is not your rest Micah 2.10 This is not an estate to be quietly abode one moment in Motive 1. Who can dwell with this wrath which God describes to be 1. Burning wrath Job 19.11 He hath kindled his wrath against me 2. Tearing wrath this set the Bears awork 2 Kings 2.23 Consider this yet that forget God lest he tear you in pieces Psal 50.22 3. Piercing wrath that goeth down into the very inwards of the conscience when all visible blessings stand intire round about and not a haire of the head is ruffled This curse often works in the middle of blessings and ripens by them insensibly for hell it self 4. Abiding wrath the prisoners of which are bound hand and foot and there is no starting Zach. 5.4 5. Surprising wrath Job 20.23 When he is about to fill his belly God shall cast the fury of his wrath upon him and shall raine it upon him while he is eating and so of all other times is most chearful 6. Reserved wrath Job 21.30 2 Pet. 2.9 which like a woman with childe will travel till it have brought forth judgment against all the enemies of the Lord though upon Thrones and having Nations under their feet Psal 78.30 31. Was Sodom a City fit to be dwelt in especially for Lot when the Lord had given him notice of the cloud of fire and brimstone hovering and ready to come down upon the same This Climate is too hot for any that have spiritual senses to dwell a minute in 2. Shall all our warnings be lost that tell you of the storme meerly to drive you under covert and that ye may understand and favour that glorious name 1 Thes 1.10 Jesus that delivers from wrath to come The Avenger of blood is in your necks to quicken your haste into this City of Refuge Why should ye make the Furnace-hotter and to the Fathers wrath which is quenchable in the blood of Christ superadde the wrath of the Lambe which is absolutely unquenchable Shall we only stand forth to clear the justice of the Lord against you in the last day 3. The great and swaying care of all Gods people assoon as ever they saw themselves in the glasse of the Law of liberty Jam. 1.15 was to be found in Christ Phil. 3.9 This was Pauls prevailing care when sought for and to be set to Gods bar to be found cloathed with Christs righteousnesse and to have his Image legibly ingraven upon him the like care should be ours Directions 1. Stir up shame and sorrow and fear and indignation against your selves no sins are heavier than those we count light of Ezek. 8.17 Is it a light thing to the house of Judah that they commit the abominations which they commit here Take this oppositely to a double evil 1. Men pare and lessen their sins and make a very small matter of them and consider not that lessening their own indignation they increase Gods Prov. 14.9 Fools make a mock at sin chap. 10.23 It is a sport to a fool to do mischief So those Isa 57.4 Against whom do you sport your selves Against whom do ye make a wide mouth and draw out the tongue They fell to other gods and laughed the Prophet to scorne that made such a businesse of it so when Christ and grace and life were offered Mat. 22.5 they made light of it and went their ways that is made light of grace and of the sin of contempt of grace 2. Men stick in vile practises and think their sacrifices and prayers will salve all up again which the Lord so earnestly declares against Isa 1.14 But stir ye up sorrow 2 Cor. 7.11 shame displeasure repentance hath these adjuncts and proceeds to and deals with and chiefly with this first bottome-sinne 2. Lie down meekly at the Lords feet this follows upon the practice of the first direction 1. In submission to any the sharpest dispensations As passions stir up passions and one Coale kindles another so our frettings the Lords wrath There are tangs of this sin in the godly themselves 2 Sam. 6.8 Jonah 4.5 but grace takes it by the throat Psal 51.4 2. In supplication Jer. 10.24 Psal 6.1 The Lords servants have humbly and earnestly deprecated wrath 3. Embrace the Lord Jesus in the force of all his blessed offices and then go flie to and lift up thy face without spot before the Father in him Know 1. That it is a dreadful thing to have a settled Warre and plague in a Nation much more to be in the Jews case that rejected and would not be under the blessing of Christ and are under the curse of God and wrath is come upon them to the uttermost and hath rested already these One thousand six hundred years 1 Thes 2.16 2. That there is no other remedy propounded to remove this wrath which we came into the world children and heires of but only Christ. He hath the keyes of hell and death Acts 4.12 Rev. 1.18 to let the soul out of the body and into hell when he will to inferre and remove wrath If
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
reward him for it And all this the Father makes good to Christ 1. He fits him for this work both in a large effusion of the graces and gifts of the Spirit upon him John 3.34 God giveth not the Spirit by measure unto him And also in the preparing of a body for him Hebr. 10.5 2. He strengthens him and supports him in the work Isa 42.1 Behold my servant Christ is our Lord but in the work of Redemption he was the Fathers servant whom I uphold and therefore you finde when Christ was put upon the greatest tryals God gave in eminent succour to him as in the case of temptation Matth. 4.11 and in his agony in the Garden Luke 22.43 And there appeared an Angel unto him from heaven strengthning of him And certainly if Christ had not had support and strength from the Godhead he had never been able to have bore up under and carried thorough his terrible sharp work You finde him encouraging himself and acting faith upon this that God would own him and stand by him in this undertaking Isa 50.7 8 9. The Lord God will help me therefore shall I not be confounded Therefore have I set my face like a flint and I know that I shall not be ashamed He is near that justifyeth me who will contend with me Psal 16.8 c. I have set the Lord alwayes before me because he is at my right hand I shall not be moved c. 3. Further God the Father succeeds and prospers him in the work When thou shalt make â—his soul an offering for sin he shall see his seed the pleasure of the Lord shall prosper in his hand This was promised and also made good to Christ in the numerous body of believers past present and to come I might here enlarge upon a threefold gift which the Gospel holds forth There 's the Fathers gift the Sons gift and the Believers gift The Fathers gift lies in Election such and such individual persons he gives to Christ Thine they were and thou gavest them me John 17.6 We are a free gift to Christ in Elâ—ction as Christ is a free gift to us in Redemption The Sons gift lies in the giving of himself for us Who gave himselâ— for us that he might redeem us from all iniquity c. Tit. 2.14 And then there is the Believers gift and that is he gives up himself to Christ to be ruled by Christ disposed by Christ saved by Christ he gives up himself to the Lord 2 Cor. 8.5 The Father giving believers to Christ and promising that believers in time should also give themselves to him was a great encouragement to Christ to give himself for believers and if you read John 17. you shall see there that Christ when he had done his work takes much notice of the accomplishment of this promise to him in believers who are his seed owning of him and closing with him 4. Lastly God will and doth reward Christ upon his undertaking to redeem man he tells him he shall not lose by it His days shall be prolonged Isa 33.10 i. e. his Kingdome shall be set up in the world to endure for ever God would divide him a portion with the great and he should divide the spoile with the strong because he hath poured out his soul unto death Ver. 12. And many such promises you have made to Christ Accordingly God hath exalted him far above all principality and power Eph. 1.21 22. hath put all things under his feet made him to be head over all things to the Church given him a Name which is above every name that at the Name of Jesus every knee should bowe Phil. 2.9 and all because to give satisfaction to his Father he made himself of no reputation and became obedient unto death Ver. 7.8 even the death of the Cross And thus you see what the Father demands and what he doth indent and promise to his Son in case he will engage in this undertaking not as if the Son was unwilling so to do you must not so understand it but the work being of such a nature so hard so grievous it pleased the Father thus to Treat with him Prop. 3 In the third place The Lord Jesus Christ engages in the work accepts of the termes and conditions set before him and undertakes to satisfie his Fathers demands And in order to satisfaction which God stands upon as you have heard before Christ is willing to fulfill the whole Law which was the rule or measure or standard for this satisfaction God had been dishonoured by the violation of his Law and the disobedience and non-performance of it was that which kept God and the sinner at a distance and therefore he will only be satisfied and reconciled upon the fulfilling of it here is my Law saith God satisfie it and my justice is satisfied You must know this that though a sinner as to himself is justified upon the termes of the Covenant of grace yet as to his surety he is justified upon the Covenant of works for the surety must pay the whole debt and the Father will bate him nothing Object Where is then some will say the freenesse of grace in the justifying and acquitting of a sinner if God will be satisfied to the utmost what becomes of mercy if the surety pay the debt to the Creditor is it any great favour for the Creditor to let the debtor out of prison Sol. To this I answer Free grace is very well consistent with full satisfaction and notwithstanding the latter the former is very glorious partly because God himself found out this way of satisfaction partly because God accepts it for the good of the sinner as though he had made it in his own person That place of the Apostle is observable Being justified freely by his grace through the Redemption that is in Jesus Christ Rom. 3.24 Notwithstanding Redemption by Christ yet we are justified freely as freely as though Christ had done and suffered nothing at all But this is a digression I say the Father demanding the fulfilling of the Law Quod requiâ—it lex nempe tum plenam paenae reatibus nostris debitae luitioneÌ„ ut à condemnatione liberemur tum plenam legis praestationeÌ„ ut ad aeternam vitam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inveniamur ex illa promissione Hoc fac vives Beza Christ undertakes to do it and therefore he willingly puts himself under this Law When the fulnesse of time was come God sent forth his Son made of a woman made under the Law to Redeem them that were under the Law that we might receive the adoption of Sonnes Gal. 4.4 5. And he submits not only to the duty of the Law but also to the penalty of the Law not only to do what the Law enjoynes but also to suffer what the Law threatens and the former he makes good by his active obedience the latter by his passive obedience To open this a
righteousnesse Jer. 23.6 2. He in whom are those high and eminent perfections those glorious attributes of which no câ—eature is capable must needs be more than a creature and consequently God 1. He that is Omnipotent whose power is boundlesse and unlimited must needs be God The highest power of creatures hath its non ultra Thus far may it â—o but no further but Christ is said to be Almighty Rev. 1.8 The Lord God Omnipotent Rev. 19.6 2. He that is Omniscient that searcheth hearts that hath a window into every mans breast that can look into all the rooms and corners of our souls that can see through all those Veils and coverings which no creature-eye can pierce must needs be God and these are the excellencies ascribed to Christ He needed not that any should testifie of man because he knew what was in man Joh. 2.25 I am he which searcheth the heart and reines Rev. 2.23 He knew their thoughts Luke 6.8 so Mark 2.8 Joh. 13.19 c. 3. He that fills heaven and earth and all places with his presence must needs be God and thus was Christ in heaven while he was on earth The Son of man which is in heaven Joh. 3.13 That where I am Joh. 14.3 Christ as God was then in heaven when as man he was on earth So as God he is still on earth though as man he sits at the right hand of God in heaven I will be with you to the end of the world Matthew 28.20 4. He that is immutable and eternal must needs be God The heavens are the work of thy hands they shall perish but thou shalt endure c. but thou art the same and thy years shall have no end Psal 102.25 26 27. so is Christ the everlasting Father Isa 9.6 The same yesterdy to day and for ever Heb. 13.8 5. He that hath life in himself and is the fountain of life to others must needs be God and thus is Christ the Prince of life to others Acts 3.15 and hath life in himselfe Joh. 5.26 3. He to whom those works of infinitenesse are ascribed to which no lesse a power is sufficient than that of Omnipotency he must needs be more than a creature He that laid the foundation of the earth that by a word commanded all things out of nothing that preserves them from mouldring and sinking into their first nothing again that could pardon sin destroy him that had power of death Mark 2.5 7 8 9 10 c. Heb. 2.14 subdue principalities and powers Redeem his Church carry his people triumphing into heaven he must needs be God And all these works of infinitenesse are ascribed to Christ the work of Creation Without him was nothing made of all that was made Joh. 1.3 Of conservation Vpholding all things by the Word of his power Heb. 1.3 of redemption which he purchased with his blood Acts 20.28 4. He whom Angels adore before whom the highest and best of creatures fall down giving that worship which is peculiarly due to God must needs be more than a creature and thus it is to Christ Let all the Angels of God worship him Heb. 1.6 so Mat. 2.11 I might adde the equality of Christ in all those solemn benedictions and praises upon Record in the New Testament all which argue strongly that he must needs be truly God 2. As he is truly God so is he compleat and perfect man having not only an humane body but a rational soul and in all things was like to us sin only excepted That he had a real not an imaginary body appeares from the whole story of the Gospel He that was conceived born circumcised Gerhardi Loci Commun Forbes Disputat Historico Theolog. L. 2. was hungred athirst swet drops of blood was crucified he that went from place to place and had all those sinlesse affections which are proper unto bodies had a true and real body and such was the body of Christ That he had an humane soul is clear also from the story of the Gospel He that grew in wisdome and knowledge as 't is said of Christ Luke 1.80 Luke 2.40 he whose knowledge was bounded and limited as was also said of Christ Of that day and that houre knoweth no man no not the Angels Propterea totum hominem sine peccato suscepit ut totum quo constabat homo à peccatorum peste sanaret August Sicut totum hominem Diabolus decipiendo percussit ita Deus totum suscipiendo salvavit Fulgent neither the Sonne of man but the Father Mark 13.32 As God he knew all things as man his knowledge was but the knowledge of a creature and therefore finite all which argue he had a humane soul as well as body and was compleat man The whole Nature of man was corrupted destroyed and therefore 't was needful Christ should take upon him whole man that the whole might be repaired and saved 3. He is God and man in one person He had two Natures but was but one person there was a twofold substance divine and humane but not a twofold subsistence for the personal being which the Son of God had before all worlds Hooker Eccles pol. pag. 293. suffered not the substance to be personal which he took although together with the Nature which he had the Nature which he took continue for ever thus both Natures make but one Christ He was the Son of God and the Son of man yet not two Sons but one person He was born of God and born of a Virgin Lyford p. 100. but 't is in respect of his different Natures Thus was Christ Davids Son and Davids Lord Maries Son and Maries Saviour and Maker too By the right understanding of this we may be very much helped in reconciling those seeming contradictions which frequently occurre in Scripture concerning Christ He is said to be born of a woman and yet to be without beginning of dayes Zanch. in Ephes p 35. himself sayes his Father is greater than he and yet he is said to be equal with the Father All which may be cleared by this He was but one person and therefore as in man who consists of soul and body the actions of each part are ascribed to the person the man is said to understand 't is not his body but soul that understands yet this is ascribed to the person Lyford p. 101. though it be but the formal act of one part so in regard of this hypostatical union of two Natures in one person the acts of each Nature are ascribed to the person Thus 't is said the Jews câ—ucified the Lord of glory 1 Cor. 2.8 i. e. they crucified that person who was the Lord of glory Acts 20.28 God is said to purchase his Church by his blood as God he could not shed his blood but 't was that person who was God Thus is Christ said to be in heaven when he was on earth i. e. as God he was in heaven And so what
that Jesus Christ is the Lord. For the first of these we will enquire 1. What we are to understand by the Name given unto Jesus Christ 2. How this Name is a Name above every Name 3. How we are to understand this that God hath given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christ a Name above every Name In Answer to the first First Some by this Name do understand the Name Christ Jesus and so take it literally but neither Jesus nor Christ is a name above every name 1. Not Jesus for that was the name of Joshua the Son of Nun the famous Captain of Israel called Jesus by the Apostle Hebrews 4.8 And of this Name was the High Priest Joshuah the Son of Josedek Haggai 1.1 1 Sam. 24 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unctus sive Christus Domini Isa 45.1 Nomen supra omne nomen non intelligendum est de aliquo externo cognomine vel Jesu vel Christi Brent Heb. 1.4 5. 2. Neither is Christ a name above every name for Saul is called the Lords anointed Christus Domini And so also the Prophet speaking of Cyrus calleth him the anointed of the Lord. We cannot therefore understand this of any name either of Jesus or Christ for Paul is here speaking not what the name of our Saviour was but of the Honour Dignity Power and Majesty to which Christ was advanced Secondly Others as Hierome and Theodoret do think that in that Christ was called the S nne of God he had therein a name above every name and this Exposition is gathered from that passage of the Apostle that Jesus Christ was much better than the Angels as he hath by Inheritance obtain'd a more excellent name than they for unto which of the Angels said he at any time Thou art my Sonne this day have I begotten thee But though this be true that to be the eternal Son of God is a Name above every Name yet this cannot be meant here for it is spoken of that which Christ was exalted to after his Humiliation but from Eternity he was the Sonne of God and did not cease to be so by his Incarnation and Humiliation Thirdly By Name therefore we are to understand that Power Dignity Per nomen potestas dignitas significatur Calvinus Gen. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri nominis 1 Chron. 5.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri nominum John 1.14 and Authority which Christ was invested withal after the dayes of his flesh and Sufferings were finished 1 Sometimes in Scripture-phrase Name is put for glory and Renown So we read of men of Renown it is in the Hebrew Men of Name and of famous men Heads of the House of their Fathers What we read famous men is in the Hebrew Men of Names and thus the glory which Christ is invested withal is the Glory of the only begotten of the Father 2. By Name in Scripture-phrase is meant power and Authority and the Soveraignty by which Christ is King of Nations and King of Saints and thus the Scripture speaks The works saith Christ that I do in my Fathers Name John 10.25 they beare witness of me in my Fathers Name i. e. by the Power of God Acts 3.6 Acts 4.7 Thus Pâ—ter speaks to the Criple In the Name of Jesus Christ of Nazareth arise and walk i. e. by the Power of Christ for so it is expressed when the Council questioned them for this thing they are asked By what power or by what name have you done this So then we are to understand by Name that Honour Authority and Dignity which Christ now enjoyes in Heaven of which he spake when he was ascending into Heaven All power is given me in Heaven and Earth Mat. 28.18 and the Glory of Christs Name is such that it shall be celebrated through all the Ages of the World Heaven and Earth shall Ring with the praises of his Name as the Angels praised his Name at his Birth Behold I bring you good tydings of great joy Luk. 2.10 11 13 14. which shall be unto all people for unto you is borne this day in the City of David a Saviour which is Christ the Lord and suddenly there was with the Angel a multitude of the Heavenly Hoste praising God and saying Glory be to God in the highest on earth peace good will towards men So they do now praise him and worship him in Heaven Heb. 1.6 Rev 5.12 saying Worthy is the Lambe to receive Power and Riches and Wisdome and Strength and Honour and Glory and Blessing Secondly How hath Christ obtained a Name above every Name This Nomen super omne nomen a Name above every Name is a demonstration of Christs Super-Exaltation and it notes four things First This is a Name above every Name that Jesus Christ should be the only Saviour of the World that his Name should be the Only One Name by which we are saved Of this the Apostle The stone which the builders refused Acts 4.11 12. is become the Head of the Corner neither is there any Salvation in any other for there is none other Name under heaven given amongst men John 4.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we must be saved He is indeed the Christ the Saviour of the World which we may understand not only eminâ—ntly but exclusively He is the Saviour there is none besides him We read that God did raise Saviours to his people Israel so acknowledged the Levites in their solemn Fast-day Nehem. 9.27 Thou O Lord deliveredst thy people into the hands of their enemies who vexed them and in the time of their trouble when they cryed unto thee thou heardest them from heaven and according to thy manifold mercies thou gavest them Saviours who saved them out of the hand of their Enemies Such a Saviour was Moses to the Israelites from the Egyptians Joshua from the Canaanites Gideon from the Midianites Jeptha from the Ammorites and Sampson from the Philistims but all these were but partial petty and temporal Saviours These saved the body from misery and that but for a time Christ saves our souls from our sins Mat. 1.21 and that for ever All these Saviours stood in need of the Saviour Joshua himself had eternally perished had it not been for Jesus Jesus Christ was the only Saviour to whose most precious and saving Name all the Old Testament pointed at He was the Saviour in whom all the Promises were performed all the Types accomplished and all the Prophesies fulfilled Acts 10.43 Gen 49.10 Psal 110.1 Isa 7.14 Jer. 23.5 Dan 9.29 Hag. 2.9 Mat. 12.21 It was unto this only Name the Saviour that all the Prophets bare witness He he it was that was Jacobs Shiloh Davids Lord Isaiahs Immanuel Jeremies Branch Daniels Messiah and Haggie's desire of all Nations It is in his name and his Name alone that all Nations shall trust and that for salvation Secondly Jesus Christ hath a Name above every Name in that he
passion of God-man Man being every other way finite must have suffered infinitely in regard of duration even to eternity And none but Christ who was infinite in regard of the subject and dignity of his person as he was God could have so speedily and effectually delivered us from this punishment by suffering it himself whereby Gods justice was satisfied his hatred against the sinner removed and his mercy at liberty to act in the pardon of the sinner Sixthly This passion of Jesus Christ God was graciously pleased to accept for us and impute to us as if we had suffered in our persons and so he receives us into mercy And this is the substance of the Doctrine of the Gospel about mans salvation So much for the first thing the Explication of the point 2. I now come to the Assertion or Demonstration of it that you may receive this Doctrine as a Truth not built upon the traditions of men but revealed in the Word of God Now to prove this point viz. That the death of Jesus Christ is the procuring cause of mans Justification and Salvation I may use two sorts of Arguments First Some from the consideration of Christs death Secondly Some from the consideration of mans Justification and Salvation 1. From the consideration of Christs death I shall offer six Arguments 1. It s Possibility 2. Necessity 3. Nature 4. Cause 5. Vicegerency 6. Peculiarity First From the possibility Let me be bold to assert had it not been for this purpose it had not been possible for Christ to dye as it was not possible for Christ to be holden of death Acts 2.24 the price being paid and so the Prisoner of course to be released so it had not been possible because not just Id tantum possumus quod jure possumus to put him into a prison if it had not been to pay a debt And a debt of his own he had none he was a Lamb without blemish and without spot 1 Pet. 1.19 Holy blameless undefiled separate from sinners Hebr. 7.26 He knew no sin 2 Cor. 5.21 which I the rather mention because Sâ—cinus hath the impudence to lay down this blasphemous Assertion That Christ like the Jewish High Priest did offer for himself as well as for the people You have seen he had no debt no sin of his own he professeth of himself that he did alwayes those things which pleased his Father John 8.29 and therefore he must needs dye for our debts it is plain that Adam had he continued in integrity should not have dyed death is not the effect of nature then the Saints in glory must dye again for they have the same nature but the fruit of sin death entred into the world by sin Rom. 5.12 And the Apostle proves the sin of Infants expressed by that Periphrasis such as have not sinned after the similitude of Adams transgression from the death of Infants and in Adam all dyed i. e. by his sin 1 Cor. 15.22 Therefore Jesus Christ being purified from the guilt of Adams sin by his holy birth and no lesse perfect than Adam should have been could never have dyed if not for our sakes Secondly From the necessity of Christs death it was necessary for our Salvation and Justification without which end it had been in vain The Socinians mention two other reasons and ends of Christs death the one to be an example of obedience but such we have many others upon far less charge the other to be a ground of hope for the remission of sin and the fulfilling of Gods promises but properly it is not the death but resurrection of Christ which is the ground of our hope 1 Cor. 15.14 If Christ be not risen your faith is vain so that those ends are improper and insufficient And to strike it dead I urge but one place Gal. 2.21 If righteousnesse come by the Law Christ is dead in vain What can be more plain if righteousnesse be not by Christ that the death of Christ be not the procuring cause of our Justification Christ is dead in vain to no end or as Grotius and others rather understand without any meritorious cause i. e. our sins however all comes to one Thirdly From the nature of Christs death it is a Sacrifice this consists of two Branches 1. Sacrifices did expiate sin 2. Christs death is a Sacrifice and a sin-expiating Sacrifice 1. I say Sacrifices did expiate sin Levit. 1.4 He shall put his hands upon the head of the burnt-offering and it shall be accepted for him and many such places And this they did typically which strengthens the cause we have in hand as representing and fore-signifying Christ without which it was not possible for the blood of Buls and Goats to take away sins Hebr. 10.4 And the sins pardoned under the Old Testament were pardoned thorough Christ and not through any vertue of their Sacrifices Christ being a Mediatour for the Redemption of the Transgressions that were under the first Testament Hebrewes 9.15 2. And this brings in the second Head that Christs death is a Sacrifice and a sin-expiating Sacrifice if either the names or nature of it may be regarded for the names and titles proper to Sacrifices they are attributed to it and God doth not give flattering titles nor false names but such as discover the nature of things it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation or offering up of himself Ephes 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.25 to omit others and for the nature by vertue hereof sin is atoned he is our High Priest for this end to make reconciliation for the sins of the people Heb. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by an Enallage put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pacifie God reconcile God turn away his wrath You meet with all things in Christ which concurre to the making of a Sacrifice The Priest he is our High Priest the Sacrifice himself Christ was once offered the shedding of blood and destroying of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the essential part of a Sacrifice Add to these 1 Cor. 5.7 Christ our Passeover is Sacrificed for us where is a double Argument 1. That Christ is expresly said to be Sacrificed 2. That he is called a Passeover which at the best seems to have been both a Sacrifice and a Sacrament Now then Christs death being a Sacrifice it appeares that it appeased Gods wrath procured his favour Fourthly From the cause of Christs death I might urge a double cause 1. The inflicting cause it was Gods displeasure Nothing more plaine than that he had a very deep sense of and sharp conflict with Gods wrath from those dreadful horrours in the Garden where his soul was exceeding sorrowful unto death not certainly at the approach of an ordinary death which many Martyrs have undergone with undaunted courage but at the apprehension of his Fathers anger and upon the Cross where he roared out that direful complaint My
natural men minde something else than God would have them Phil. 3.19 they minde earthly things Herod mindeth the dancing of a lewd Strumpet more than the preaching of the holy Baptist the young man mindeth his great possessions the Epicure his belly the Farmer his barn Judas his bag the Silversmith his Shrines the Gadarenes their Swine Pila e the favour and applause of the people Let the best men speak ingenuously and they must needs confesse that there were many things if I may call them things rather nothings which they minded more than God or Christ or Heaven more than the highest concernments of their immortal souls the weightiest businesse of Eternal salvation they were all Gallios in respect of these things they cared for none of them till they were rouzed out of their waking dreams by the Effectual Call of the most gracious God This is the condition of every natural man 2. It presupposeth That it is an easie thing with God to bring us home to himself though we be never so far distant from him to awaken us to his service though in a dead sleep of sin to raise our minds to higher objects though they be never so deeply immersed in the things of this present world Is any thing hard to the Almighty with a word he made us with a word he can renew us When darknesse covered the face of the deep he did but ay Let there be light and there was light with the like facility can he shine in our hearts giving us the light of the knowledge of the glory of God in the face of Jesus He uttereth his voice saith David and the earth melteth Let but God utter his voice and the Rocks and Mountains of our corruptions will melt away like wax Come we now closer to the Point Toward the opening of which I shall entreat your Attention to the resolution of sundry Questions Question 1. What is this Calling It is the real separation of the soul unto God and a cloathing it with such gracious abilities whereby it may be enabled to repent of its sinnes and to believe in his Son It is our Translation from the state of Nature which is a state of sinne wrath death and damnation to a state of Grace which is a state of Holiness Life Peace and Eternal Salvation This Translation is wrought 1. By strong convictions of the minde First Of the guilt and filth of sin of the danger and defilement of sin of the malignity of sin and the misery that attends it Once saith the soul that is under this dispensation of Gods Grace Once I lookt upon sin as my wisdome now it is madness and folly Once I accounted it my meat and drink to fulfill the wills of the flesh sinne was a sweet morsel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I drank iniquity like water now 't is a cup of trembling to me and I fear it may prove a cup of Condemnation Once I hugged embrac't and delighted in sin as the Wife of my bosome now I clearly see that the fruit and issue of the impure copulation of my soul with her is nothing else but the shame of my face the stain of my reputation the Rack and horrour of my conscience and which is more than all these the provocation of the Almighty and therefore I begin to think within my self of an eternal divorce from her I slept securely in the lap of this Dalilah she robb'd me of my strength she delivered me up to Philistines that dealt unworthily with me that put me upon base and low employments what now should I think of but if it please the Lord to give new strength the death and destruction of them all Secondly Of the vanity and emptiness of the creature which we have Idolized confiding in it as the staff of our hopes breathing and pursuing after it as the perfection of our happiness Thirdly Of the absolute need of Christ that if he do not save vs we must perish Fourthly Of the absolute fulnesse of Christ and that in him we may be compleat if we be guilty he can justifie us if we be filthy he can purge us if we be weak he can strengthen us if we be poor he can enrich us if we be base he can ennoble us if we be deformed and ugly he can make us beautiful and lovely if we be miserable he can bless us and that with all Blessings in Heavenly places Fifthly Of the clemency goodness meekness sweetness graciousness of his disposition that if any man come to him he will in no wise reject him John 6.37 These things the minde is strongly convinc't of yet if there be not a farther work a man may carry these Convictions to Hell with him Therefore 2. In the second place this Translation is wrought by a powerful inclination and conversion of the will to close with Christ upon his own termes to embrace him as Soveraign as well as Saviour to take him as men use to do their Wives for better for worse for richer for poorer to stick to him on Mount Calvary as well as Mount Tabor to welcome him into thy bosome by bidding an everlasting farewell to thy sinnes In a word to make a voluntary tender and resignation of thy self unto him solemnly avouching that from this time forward thou wilt count thy self more his than thou art thine own and the more thy own because thou art his This work is carried on with a most efficacious sweetness so that the liberry of the will is not infringed whilst the obstinacy of the will is mastered and over-ruled If you ask me How can these things be I never studied to satisfie curiosity but if you can tell me how the bones do grow in the womb of her that is with child I also will tell you how the parts of the new man are formed in the heart but I suppose silence and humble admiration will be best on both sides if there be so great a mystery in our natural generation surely there is a far greater in our spiritual Regeneration if David could say of the former I am fearfully and wonderfully made much more might he say of the latter I am fearfully and wonderfully renewed Question 2. Who are the Called First Among creatures none but men are of the number of the called The Angels that kept not thei◠first estate but left their own habitation are never recalled Jude ver 6. but reserved in everlasting chaines under darknesse to the judgement of the great day Lord what is man that thou art mindful of him Psal 8.4 or the son of man that thou so regardest him Secondly Among men none but the Elect are capable of this grace the call is limited by the purpose Whom he hath predestinated them he also called Rom. 8. Touching these Elect Persons divers things fall under our Observation As 1. In regard of their internal condition before this call they are dead in sins and trespasses
perfect beauty without the least spot That fairest of ten thousand Canâ— 5.10 That altogether lovely one Ver. 16. This Christ is theirs Christ that indeficient never-failing good is theirs Heb. 13.5 True indeed creature comforts and earthly interests like Absoloms Mule are apt mostly then to faile us when we most need them Yea but Jesus Christ is such a Sun of righteousnesse that he knows no setting no declining Mal. 4.2 He is a Fountain of life ever running In a word Christ that full filling sufficient all-sufficient person Gen. 17.1 in whom d Quae faciunt divisa beatum in hoc mixta fluunt concenter all the scattered excellencies of the whole Creation in whom is compleatly treasured up whatsoever an angry God can require for his satisfaction or an empty creature desire for its perfection This is the person in whom Saints by union have a real interest 2. In Christs properties My horses are as thy horses my Chariots as thy Chariots said Jehoshaphat to Ahab all his Councels and Forces devoted to his service Son all that I have is thine Luk. 15.31 Believers has Christ an Arme of power 't is for your protection has he an Eye of knowledge depth of wisdome 't is for your direction A Stock a Treasury of perfect righteousnesse 't is for your justification A Spirit of holinesse 't is for your sanctification Has he rowling yearning bowels of mercy 't is that he may shew you compassion A Lapp of All-sufficiency for your provision Arms of Grace an heaven of glory for your reception Psal 73.24 3. In Christs promises In all those great rich precious gracious promises 2 Pet. 1.4 wherein all they wanâ— and infinitely more than they can desire or imagine is made over to them 2 Cor. 1.20 Christs promises are the Believers Magna Charta to the confirmation whereof God has been pleased to adde boâ—h his Oath and Blood Hebr. 6.17 18. for Seals 4. In all Christs Providences let them seem never so black and gloomy The hottest Furnace they are thrown into does but loose their bonds and the scorching flames become a warme Sun Dan. 3.25 This is the fruit of Gods sharpest rods * Isa 27.9 the taking away of their sin The Lyon affords them meat the Anakim himself proves their bread All things work together for their good Rom. 8.28 Every wind though it blow never so crosse speeds them to their Port. Not a stone thrown at them but it is to them a prâ—cious stone Not a Thorn in their Crown but iâ— turns into a Diamond Not a twig in their Rod but is sweetned and sanctified The saddest Providences like the Snow falling on them and descending to the hem of their garments there freeze into a gem to deck them 5. In all i. e. True Belâ—evers have such an universal interest in all that Christ is hath could speak suffer or can do that the Apostle going about to take an Inventory of their large Revenue and as it were despairing to give in an exact accâ—unt of the particulars is faine to couch them in one sum total All are yours 1 Cor. 3.22 23. Wherein are observable 1. The Believers portion the fullest imaginable All are yours Then the term for life and death too in possession and reversion Things present and things to come Lastly the tenure the surest the high st that can be they hold in â—apite for their better assurance their demesns are entail'd on the Crown All yours because you are Christs and Christ is Gods Thus you see what comfort flows from this Doctrine of Union with Relation unto Christ. There 's yet another Dug which swels with Consolation and that is to be drawn 2. With respect to Believers themselves in a threefold regard viz. of their persons graces duties 1. Their persons Believers being united unto Christ they are they cannot but be his Fathers Jedidiahs Beulahs Hephziba's dearly accepted in the Beloved Ephes 1.6 They are also his own delight Prov. 8.31 He rejoyceth over them as a Bridegroom over his Bride They are to him as the Seal on his Arme as a e Cant. 8.6 Signet on his right hand He carries their names on his breast continually Exod. 12.29 And as for the Spirit of God that like Noahs Dove finds no where to rest the sole of his foot but the soul of a sincere Believer of whom it says here is my rest here will I dwell for ever for I have a delight herein 2. Their graces True Believers graces are in themselves very defective and imperfect The eye of their faith like that of Leah a blear-eye The hand of their confidence like that of Jeroboam much withered and blasted The fire of their love like that of green wood apt soon to expire The anchor of their hope very much crackt shoulders of patience sorely bruised feet of obeâ—ience like Mephibosheth lame yet because united unto Christ all accepted all hold scale and weight in heaven though not as to merit yet as to acceptance 1 Pet. 2.5 There is much alloy in the metal however I see my Sons stamp and Picture on the coyne and therefore saith God it shall passe for currant in heaven 3. Their duti s. Oh the defects of Saints duties How often do they pray as if afraid to be heard hear as if afraid to learn learn as if afraid to do do as if afraid to please and yet being united unto Christ how acceptable are their persons and performances Their weak prayers sound like melody Their broken sighs smell like Incense Their very stammerings seem Rhetorical Cant. 2.14 Not a good word falls from their lips but 't is recorded Mal. 3.16 Not a tear drops from their eye but 't is taken up and bottel'd Psal 56.8 Mites received as if they were Talents Cups of Cold water Ram-skins Goats-hair any thing desires instead of performances the will for the deed grief for want of will for the will it self 2 Cor. 8.12 and all because from such as are united unto Christ in whom the Lord is so well-pleased Matth. 3.17 that he looks on the very smoke of his Saints performance mixt with Christs merits as a sweet perfume Having done with the Consolation arising from this truth we proceed to the last Use which is of 4. Exhortation In it I shall addresse my self 1. To sinners then to Saints 1. To sinners that are as yet * Ephes 2.12 without Christ God Hope in this world Oh be you yet perswaded to give your eyes no sleep your eye-lids no slumber till you are really and closely united to Christ Jesus Methinks poor forlorne creature thou shouldest not need a Spur if thou dost consider 1. The dreadful dismal danger of thy present estate A soul not united unto Christ lies open to all danger imaginable 't is in the very Suburbs of destruction It walks in the valley of the very shadow of wrath death damnation True it may be thou perceivest it not but that speaks thy sâ—curity not
of a reason God sends his Gospel proclaiming Acts 3.19 Repent ye and be converted that your sinnes may be blotted out His Ministers proclaiming We then are Embassadors of Christ 2 Cor. 5. as though God did beseech you by us we pray you in Christs stead be ye reconciled unto God Why dost thou hate thy soul and say I will not why wilt thou not Is it because it doth not concern thee or because eternal life and death are trifles small little things not worth thy considering or doth any body hinder thee No no our Saviour gives the true account Ye will not come unto me that ye might have life Let me entreat this small request of thee for Gods sake for thine own take the next opportunity and spend half an houre alone let thy spirit accomplish a diligent search pursue this inquiry to some issue am I justified or no if not what will become of me if it should happen sometimes such things fall out that I should dye now presently I cannot promise my self that I shall see to morrow morning Thus go on and bring it to something before thou leavest give not over till thou art not only clearly convinced of but heartily affected with thy guilt not only to see but feel thy self to be the man who art undone without an interest in this justification Be in good earnest thou canst not mock thy God and is there any wisdome in mocking and cheating thy own soul What thou dost do it heartily as unto the Lord as for thy life as one that would not rue thy self-deceiving folly when it cannot be recalled and if thou art hearty and serious in these reflexions 1. Thou wilt deeply humble thy self before the Majesty of the Judge of all the earth with that self-abhorrence and confusion that becomes one who feels himself even himself being Judge most righteously condemned 2. Thou wilt sollicite and assail the Throne of Grace with all redoubled favours and holy passionate importunities of prayer and supplication giving God no rest till he hath given thee his Spirit according to his own promise Luke 11.13 Ezek. 36.26 27. To help thee to performe the conditions of the Gospel-Covenant plead his own promise with him Wrestle with him for a broken and clean heart for faith for repentance unto life for these are not of thy self they are the gift of God let him not go till he hath blessed thee with these blessings in Christ Jesus This will confound every sinner at the day of Judgment that when he might have had grace yea the Spirit of grace for asking he either asked not or if he did it was so coldly as if he were contented enough to go without Now if thou art in good earnest God is I assure thee in full as good earnest as thou he is ready to meet thee Try but once whether it be in vain to seek him all that ever tryed found it good to draw near to God and found him easie to be entreated he useth not to send the hungry empty away He that commands us to work out our salvation with fear and trembling he it is that worketh in us both to will and to do of his own good pleasure Phil. 2.12 13. Secondly To them that are the children of God by faith in Christ Jesus Let me beseech them 1. To walk worthy of God who hath called them to his Kingdome and Glory to adorn their holy profession take the Exhortation in Pauls words Col. 2.6 As ye have received Christ Jesus the Lord so walk ye in him Receive not this grace of God in vain the interest of your comfort obligeth you hereunto hereby you will know that you know him that you are in Christ Jesus Rom. 8.1 that there is no cond mnation to you if you walk not after the flesh but after the Spirit and herein will your Father be glorified John 15.6 if ye bring forth much fruit 2. To live up to the comfort of their state 1 John 3.1 Ye are already the sons of God it doth not yet appear what you shall be Who shall lay any thing to your charge it is God that justifieth who is he that condemneth it is Christ that dyed c. Rom. 8.33 Go eat thy bread with joy and put on thy white rayment God now hath accepted thy works Eccles 9.7 8. I conclude this particular and the whole discourse with the happy effects and fruits of Justification which every Believer hath as good a right and title to as the Gospel it self the Word of the God of truth can give him as I finde those sweet effects and consequences set down in my Text and the words next following it 1. Being justified by faith we have peace with God through our Lord Jesus Christ 2. By whom also we have accesse by faith into this grace wherein we stand and rejoyce in the hope of the glory of God 3. And not only so but we glory in tribulation knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Wherefore the righteous shall be glad in the Lord and all the upright in heart shall glory Psal 64.10 THE BELIEVERS DIGNITY and DVTY LAID OPEN In the High-Birth wherewith he is PRIVILEDGED And the honourable Employment to which He is called John 1.12 13. But as many as received him to them he gave power to become the Sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God IN this Chapter Christ the principal Subject of the Gospel is admirably and Seraphically described 1. By his Divintiy as co-eternal and co-essential with the Father verse 1. 2. 2. By his discovery or manifestation 1. In the work of Creation ver 3. 10. 2. In the work of common providence ver 4.5 9. 3. In the work of gracious providence he being in the world and coming to his Church as our Immanuel God incarnate ver 11. 14. 3. By his entertainment which was 1. Passive his entertainment was poor the world knew him not ver 10. He was as a Prince disguised in a strange Country the Church sleighted and rejected him as Rebels do their natural Prince ver 11. And such entertainment Christ meets with at this day in his Truths Ordinances Graces Ministers and his poor members c. Object Was not Christ entertained by them what else means their harbouring him at Capèrnaum their flocking after him admiring of him seeking to make him a King c. Answ True they entertain'd him for a while civilly and formally upon self-interest but not spiritually by saving Faith Love and Obedience John 6.26 Matthew 11.21 23. Quest 1. Did Christ find no entertainment at all Answ This rejecting of Christ was not universal some did
unlesse the seed of the Word be received and retained there can be no new man no good and honest heart 2. There is a formation Gods Art is wonderful in the formation of our outward man Psalme 139.14 15 16. but far more stupendious in the formation of our inward man Gal. 4.19 which is no mean part of the mystery of godlinesse 1 Tim. 3.16 3. Quickening 1 Cor. 15.36 Eph. 2.2 Gal. 2.20 which is perceived by spiritual motion 4. Longing Sometimes the Parents long sometimes the childe here both Parents and childe How doth God Christ and his Ministers long for the natural mans conversion Ezek. 18.23 Luke 13.34 Phil. 1.8 Never did a teeming woman long more for fruit or deliverance than these do for a new-born babe in Christ I but this is not all the Babe himself longs also 1 Pet. 2.2 Compare 2 Cor. 7.11 5. Travaile with paine Oh the pangs of our spiritual Mothers Gal. 4.19 do not increase them by sticking in the birth Hosea 13.13 Compare 2 Kings 19.3 Oh the feare and danger of miscarriage both before and after this spiritual childing Gal. 4.20 11. 1 Thes 3.5 and in this miscarrying age how frequent is the curse of Ephraim Hosea 9.13 14. But is the Babe exempted from paine sorrow and danger In no wise Every new-born babe comes crying into the world The New as well as the Old Creation travails with paine Rom. 8.22 23. The foundation of the second Temple is ever laid in weeping Ezra 3.12 13. and God still layes the beames of his Chambers in the waters c. Psalme 104.3 Each of these may be a taste and touch of our new-birth and prove the greatest part of Professors to be in an unregenerate estate 3. They agree in the Subject produced the new creature with new actions and new Priviledges As in Generation so in Regeneration there is 1. A new nature with new principles 2 Cor. 5.17 Gal. 6.15 In Generation there is still the same first matter but under several and successive formes and when ever a new forme is introduced the Subject is called new so in Regeneration Old things passe away behold all things b come new ib. 2. There are new actions or operations 2 Cor. 4.16 Ephes 4.22 24. There 's a new eye a Circumcised eare a spiritual taste appetite language motion c. 3. And lastly There are new priviledges According to the degrees of Generation the degrees of Priviledge vary a plant hath higher Priviledges than an Element a beast than a plant and a man than a beast But how transcendent are the prerogatives of the new man Heb. 12.22 24. See more of this Head in the Explication of Adoption Next follow the termes of difference or dissimilitude The termes of difference which may be applyed to each of the Heads of Agreement the second Birth far excelling the first Birth even in those Termes wherein both agree But I passe that for brevities sake and shall content my self to note the difference of both Births in four Properties And 1. Regeneration is rare As few men are generated in comparison of all other creatures so few persons are new borne in comparison of those who are borne No more are Regenerated than shall be saved and those are but few in comparison Mat. 7.14 compare Luke 13.23 2. It s far more secret than the natural birth compare Eccl. 11.5 Joh. 3.8 Colos 3.3 John 3.4 9. Whatever Solomon might understand of Generation both he and every man else is very purblinde in discerning the nature of Regeneration nor could the wisest or the holiest excepting Christ ever fathom either the mystery of iniquity or this mystery of godlinesse 3. Regeneration is constant and progressive once born and ever born once born and always bearing It s like the Generation of the Son of God who was begotten from eternity and is still a begetting Psal 2.7 Hebr. 13.8 In natural Generation sooner or later death marrs the birth but it s otherwise in Regeneration he that is born again shall never dye the soul and body may part but Christ grace and the soul shall never part 4. Regeneration is spiritual the very soul it self is carnal if compared to the Spirit of Grace communicated in Regeneration Zech. 12.10 John 3.6 The grace of Regeneration though but a quality far exceeds the most refined substance humane or angelical as is evident in the Apostate Angels who by their losse of holinesse became Fiends and Divels yea worse than nothing This for the Explication of the termes in general and in particular Proof of the Doctrine I proceed to the proof and demonstration of the doctrine In the management whereof I shall need to go no further than my Text. 1. Adoption and Regeneration are distinct Sonships And First It will appear from the Text that the Sonship by Adoption and Regeneration are distinct filiations though never separated as to the subject for whoever is a Childe by Adoption is also a Childe by Regeneration and contra That they are distinct filiations is evident 1. Because they are noted as distinct ver 12. 13. 2. Their foundations are distinct the one is of gift and by actual faith the other is of birth There 's a wide difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to Adoption and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expresses Regeneration compare Matth. 2.1 Joh. 1.2.14 Gal. 4.4 where both words are joyned together An adopted person is made a Son but he is not born a Son as to the Adopter It s evident then these two relations are distinct Secondly It appears also from the Text 2. Believers are Gods children by both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every Believer is a childe of God by both these filiations Namely by Adoption and Regeneration The former is evident because Believers are dignified with a sonship which follows as a priviledge upon their faith and that by deed of gift which can be no other than the Sonship of Adoption for the Sonship of Regeneration precedes actual believing The second is as evident for they who are born of God must needs be Sons by Regeneration as he that is born of man is a Son by Generation But Believers are expressely said to be born of God as is evident by comparing both the Verses of the Text and therefore are Gods Sons by Regeneration as well as by Adoption If you ask further Whence it is that Believers are Sons of God by this double filiation the Text holds forth a foure-fold ground partly explicite and partly implicite The first ground is free-grace Adoption is a gift therefore not deserved Regeneration cannot be deserved 1. Because all merit is impossible to the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Because before Regeneration the creature was in a state of Corruption and what can a corrupted creature deserve but wrath and curse The second ground is Christs merit whence probably the bestowing of the priviledge of Adoption
his Saviour with an I thank God through Jesus Christ I have gained the victory The weary and heavy laden are the men invited to Christ for ease and refreshment Mat. 11.28 for indeed such onâ—y seek him and can be satisfied in him and duly savour him the full stomach of a proud Pharisee loaths the honey-comb of Christ his righteousnesse whil'st to the hungry appetite of the humbled sinner the bitterest passions of a Saviour are exceeding sweet the deeper the sense of misery the sweeter is the sense of mercy How acceptable is the fountain of living waters to the chased panting heart Deus oleum non infundit nisi in vas contritum Bern. and the blood of Christ to the thirsty soul and conscience scorched with the sense of Gods wrath the broken and the contrite heart is the only Sacrifice acceptable to God the wounded Samaritan is the fit object of his compassion a Mary Magdalene cannot but love much when looking on her sins she seeth much is forgiven 2. To set them at enmity with sin and in due submission to his sacred Will Sin is natural to the sons of men and only smart for it will make us sick and willing to be rid of it untill God bring Israel into affliction they regard him not but then they seek him daily Hosea 5.14 An unbroken sinner is as unfit for Gods instruction as an unbroken Colt for the saddle or unfallowed ground for seed Manasseh his Bonds break in him the power of his sin â— Chron. 33.12 and the shakings of the prison to the heart-ake of the Jaylor makes him pliable to divine pleasure Act. 16.30 What shall I do to be saved Sense of sin is a principle of submission under affliction Why should a living man complaine for the punishment of his sin Sins revival unto remorse of conscience constrains Pauls outcry O wretched man that I am who shall deliver me from this body of corruption the humbled heart gives an heedy eare to divine instruction They are not stiff-necked but give their hand to the Lord to be led by him 2 Chron. 30.8 and therefore God will teach the humblâ— his way Psal 25.9 A bruised heart is like soft waxe prepared for divine impression so that to the end Christ may be of esteem as a Lord and Saviour the penitent soul must on due conviction cry out Wherewith shall I come before the Lord and bow my self before the High God shall I come before him witâ— burnt-offerings with Calves of a year old will the Lord be pleased with thousands of Rams or ten thousand rivers of oyle shall I give my fiâ—st-born for my transgression or the fruit of my body for the sin of my soul Micah 6.6 7. And to the end we may be set against sin it must sting the conscience and so work us into a willingnesse to do or suffer the Will of God making us with earnestnesse and resolution cry when pricked at the heart What shall we do to be saved so that a sight of and sorrow for sin as committed against God are parts of and essential to true repentance only before I passe from this Conclusion let it be noted that they are precursive acts Repentance cannot be constituted without them but they are precursive such as alwayes go before sometimes yea too often at least in shew and appearance without true Repentance Judas is convinced of and cast down for sin unto utter despaire crying out I have sinned in betraying innocent blood And Ahab may humble himself in all external expressions and many internal operations of the soul and yet never be turned unto the Lord. We may not indeed deny that humiliation especially in the external acts and expressions goeth many times without conversion and compleated repentance and so we must needs conclude Conviction is not true grace or an estate of saving holinesse but that sad complaints of guilt may passe from Reprobates and damned soules yet we must remember Repentance or conversion never goeth without humiliation sight of and sorrow for sinne In the order of nature men must be convinced of and confounded for the evil from which they are converted we cannot hate and avoid the evil we do not know and know to afflict us and the order of Scripture doth alwayes call to a communing with our hearts that we may stand in awe and not sin Psal 4.5 a searching and trying our wayes before we turn unto the Lord the Law must do its work as a Schoolmaster to every soule that is brought to Christ and the Gospeâ— ever sends the prick into the h art of such as repent unto remission of sin Acts 2.37 38. and the spirit of bondage before the spirit of Adoption of power love and a sound minde Rom. 8.15 Preaching Repentance is the opening the blind eye and the bringing the Prodigal into his right minde that in the sense of his sad estate he may go unto his father and seek mercy The work of the Word is to make them sinners of sense that shall come to Christ for cure to cast down all proud imaginations and every high thought which exalteth it self and so to bring into obediâ—nce to Christ 2 Cor. 10.5 to affect men with guilt and danger that they may with fervency cry What shall we do to be saved to convince that the issues of death will be the end of the way in which they now walk that they may flee with desire and returne without delay In a word to affect the heart with the high transgressions of Gods holy Law the disobedience of a gracious Father and offence done to infinitenesse that the soule may down on its knees prostrate it self at the foot-stoole of mercy fly to Jesus Christ as its Redeemer Surety and alone satisfaction and so sue out its pardon by a serious return to God and these are as it were the pangs of the New Birth natural and necessary though sometimes abortive and miscarrying the first part of sincere repentance though not alwayes successeful to perfect and compleat it for although we must not call the convinced conscience a Gospel-Convert yet the Convert is alwayes convinced sense of and sorrow for sin is no infallible sign of saving grace yet saving grace and sincere repentance is never wrought without a sight of and sorrow for sin as committed against God for this is the precursive act of true repentance and whenever God will seale up under impenitency he stops the passage and possibility of humility making the eare heavy and the eye dim and the heart hard lest they should see with their eyes hear with their eares and be of humbled hearts and so be converted Mat. 13.15 And so much for the third Conclusion but again in the nature of repentance we must Note Conclusion 4 Turning from all sin to God is the formality of true repentance Sincere conversion is the summa totale and ratio formalis of a Gospel-penitent Remorse for sin without a
returne from sin will afford you no comfort sin is an aversion from God and repentance a conversion to God the common call of sinners unto repentance is to turn and return to G d Isa 44.22 55 7. Jer. 4.1 18 11. and many other places whenever repentance is promised or predicated and spoken of in Scripture it is ordinary by this terme of turning and returning to the Lord Isa 19.22 Isa 59.20 and that not only in the Old but also in the New Testament 1 Pet. 2.25 We were like sheep that were going astray but are now returned unto the Shepherd and Bishop of our soules Every sinner is towards God like Hagar resisting the Will and then running from the presence of her Mistresse untill by the Angel of the Covenant called to repentance and caused to return by weeping-crosse and submit under his hand Like Travellers we are out of the way and running upon our ruine and had need to call one on another Come and let us return to our God Hos 6.1 Like the Prodigal we are out of our wits untill by a spirit of repentance we recover our sound mind and return to our Father from whom we have madly run away so that the very formality of repentance is returning All Judas conviction and confession nay contrition and condemnation will not constitute a Gospel-penitent for want of conversion Repentance when it is true and saving makes the sinner sadly smite on his thigh and say What have I done and speedily to face about and say I will do so no more the Gospel-penitent is a positive Changeling no more the same he was Old things are done away all things are become new he is really and throughly changed not in his substance as the Familists fondly fancy nor in quantity measure and degree as common Christians too commonly dreame but in quality nature frame and disposition the soul and body in regard of their essence powers faculties proper and natural actions remaine the same after that they were before repentance sorrow fear joy love desire natural passions and affections are indeed altered not annihilated restrained nay regulated not ruined but the whole man is in respect of property bent and disposition no more the same but a very Changeling that it may be said of them as of Onesimus in time past unprofitable but now profitable Philem. 11. Or as of the Corinthians they were Thieves Fornicators Idolaters Adulterers Effeminate Covetous Drunkards Revilers Extortioners What not but they are washed they are cleansed they are sanctified the very best of men before the grace of God their Saviour appear by the working of Repentance and renewing of the Holy Ghost are as the Apostles themselves were Foolish Disobedient Deceived serving divers lusts and pleasures rebellious to Gods holy will running from his gracious presence and continually going astray but when by the grace of Repentance they see and are sadned for their aberrations and sinful course they speedily return from all sin to God so that turning is their general act and businesse and it consists of two parts answerable to the terms about which it is conversant and they are Recession from sin Reversion to God Or as the Prophet in the Name of the Lord phraseth it a ceasing to do evil and learning to do well Isa 1.16 Or the wicked mans forsaking his evil way and the unrightâ—ous man his thoughts and returning to the Lord Isa 55.7 Or as the Apostle James a cleansing your hands you sinners and purging your hearts you double-minded and drawing nigh unto the Lord James 4.8 The work of Regeneration doth consist in putting off the Old and putting on the New man It is not being conformed to the World or fashioned acâ—ording to the lust of ignorance but being transformed by the renewing of our minde to be holy as God is holy Rom. 12.2 1 Pet. 1.14 15. First part of conversion So that the first part of Conversion is a Recession from all sin which the Psalmist calleth a departing from iniquity Psal 34.14 37.27 as the original word will bear it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a substracting from sin that the number and increase of it may be small and at the length amount to just nothing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the Prophet Isaiah a ceasing from evil as the Septuagint rendreth it a resting and being quiet from the practice of iniquity so in Isa 1.16 and at after a forsaking of his evil ways utterly deserting and relinquishing sin Isa 55.7 this is that which the Apostle calleth a casting off flinging from us with detestation and anger the works of darkness Rom. 13.12 so as never more to have fâ—llowship with the unfruitful works of darknesse but rather reprove them Ephes 5.8 Nay it is an Apostasie from sin to break League with and violate all those bonds in which we stand bound to profanesse and with rage and resolution rebel against the Soveraignty of sin which it hath exercised over us if we will call on the Name of the Lord and become his Subjects we must recede rebel against sin bid open defiance and proclaime open war against it notwithstanding all those engagements that lie upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him depart saith our Translation in the Original Apostatize from unrighteousnesse 2 Tim. 2.19 Sin hath an interest in and engagement upon men by nature they are obliged to follow it and the whole man is too much devoted to pursue and obey the dictates of lust but Repentance dischargeth all and turneth the whole man into an estrangednesse to nay enmity against sin so that both soul and body in faculties and members do withdraw from sin the thoughts are now no more engaged to contrive and devise iniquity nor the heart to embrace it or hands to act it the members of the body are no longer yielded to be the instruments of unrighteousnesse but the contrary is now effected by Repentance In a word the penitent soul recedes and turns from all sin First By the apprehension of his minde seeing sin and its sinfulnesse he discerns the contrariety of it to the Image of God by the Law which is by the Spirit of Repentance engraven on his heart he now knows sin which he never knew before he discovereth abundance of evil in what he deemed exceeding good he now seeth he sinned to the damnation of his soul in what he thought to have been good service to God he is now freed from error and readily disowns and damneth as desperately wicked what he sometimes allowed and argued for as eminently good with Jobs proud friends when penitent seeth he hath need of Gods pardon and Jobs prayer for the very things he spake for God and like pharisaical Paul seeth horrid unrighteousnesse in all his self-righteousnesse of which he had vaunted so that sin shall no more impose on his judgment but he will try all its dictates and discover the falsehood that is therein Secondly By the
alteration of his will and affections that he shall not more disallow than detest the sinfulnesse of sin he no sooner seeth his iniquity but he loatheth himself because of his abominations sin was never so much the object of his affections as now it is the object of his passions what he before loved desired delighted in he now by Repentance hateth feareth envieth with David he hateth every false way and the very workers of iniquity if he be surprised by the difficulty of his estate or distemper of his minde with an act of sin he loatheth himself because of it and with Paul professeth I do the things that I would not do the very existency of sin in him is his intolerable burden Oh wretched man that I am who shall deliver me from this body of corruption is his out-cry death is desired because he would sin no more he would rather be redeemed from his vain conversation than from wrath to come penitent Anâ—elme had rather bein hell without than in heaven with his iniquity and therefore he yet recedes Thirdly Into an abstinence from nay actual resistance of sin he puts away the evil of his doings forsakes his way abstains from the appearances of evil he is now ashamed of what he hath sometimes acted with eagernesse he now preacheth the Gospel he sometime destroyed and blesseth the name he blasphemed he is not only restrained himself but he labours to reclaime others from iniquity nay not only is his hand with-held from sin but his heart is set against it his study is to mortifie his earthly members and his resolution that sin shall not raigne in his morâ—al body that he should obey it in the lust thereof he is careful to avoid all occasions and inducements unto evil he feareth to make provision for the flesh to fulfill the lust thereof his hearty prayer is that he may not fall into temptation but be delivered from evil he resisteth all sinful assaults striveth against sin unto very blood his righteous soul is grieved for the sins of others all his complaint under sorrows is against sin his care is to be rid of sin his fear of falling into sin So that the Gospel-penitent maketh a perfect recession from sin all sin sin in its kinde not in its species or degree not only this and that sin but sin which is contrary to Gods Law and Image be it sin small or great natural and near allied unto him it is his care to keep himself from his own iniquity the sin of his complexion calling constitution or condition he will not indulge his right eye or right hand in opposition to Gods holinesse No pleasure profit or honour shall willingly hiâ—e him to the least iniquity the penitent eye judgeth sin by its complexion not its composition by its colour not by its weight he determines of it not by comparison with it self but its non-conformity to Gods Law so that if you say of any thing there is sin in it you have said enough to set the Gospel penitent against it for he is turned from all evil yet take along with you this cautionary Note that you run not into sinful despaire and despondency in observing your penitent Recession from sinne viz. Sins existency and sometimes prevalency Caution is consistent with a penitent recession and turning from it Sin may remain though it doth not raigne in a gracious soul Who is there that lives and sins nâ—t If we say sin is not in us we are lyars and the truth is not in us The righteous themselves often fall Noah the Preacher of Repentance to the old World becomes the sad pattern of impiety to the new World Penitent Paul hath cause to complain when I would do good evil is present with me Sin abides in our souls whil'st our souls abide in our bodies so long as we live we must expect to bear the burden of corruption sin exists in the best of Saints by way of suggestion natural inclination and violent instigation and enforcement of evil and so taking advantage of the difficulty of our estate and distemper of our minds it drives us sometimes into most horrid actions even Davids Adultery or Peters denial of Christ which of the Saints have not had a sad experience hereof nor must it seem to us strange for Repentance doth not cut down sin at a blow no it is a constant militation and course of mortification an habit and principle of perpetual use not action of an houre oâ— little time as we have Noted before it is a recession from siâ— all our days though sin run after us if once we be perfectly freed from sins assaults we shake hands with Repentance for we need it no more so that let it not be the trouble of any that sin is in them but let it be their comfort that it is shunned by them that you fall into sin faile not in your spirits let this be your support that you flie from fall out with and fight against sin the true penitent doth evidence the truth and strength of his Repentance by not admiting sins dictates without resiâ—â—ance not acting sins precepts without reluctance when he deviseth evil his minnde is to serve the Law of God and he approveth of that as good he doth what he would not the Law in his members rebels against the Law of his minde and leadeth him captive and therefore he abides not under sins guilt or power without remorse if he be drawn to deny his Master he goeth out and weepeth bitterly he is in his own eye a wretched man whil'st oppressed with a body of corruption nay he retireth not into sinful society without repining his soul soon thinks he hath dwelt too long in Meshech and in the Tents of Kedar the wicked are to him an abomination whil'st then any soul maintaineth this conflict and so visibly disalloweth what he sometime doth he may safely say it is no more I but sin that dwelleth in me for his servants you are to whom you yield your selves servants Rom. 6.16 and comfortably conclude that as a Gospel-penitent he turneth from all sin and that is the first part of the formality of Repentance the second naturally followeth and that is Second part of conversion Reversion to God a reception of God God and God only becomes the adequate object of Gospel Repentance man by sin hath his back on God by Repentance he faceth about all sin doth agree in this that it is an aversion from God and the cure of it by Repentance must be conversion to God when God calls for true Repentance it is with an if thou wilt return O Israel return unto me Jer. 4.1 and when Repentance is promised it is promised that the children of Israel shall return and seek the Lord their God and David their King and shall fear the Lord and his goodnesse Hosea 3.5 And when they provoke one another to Repentance it is with a come let us return
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—
holinesse as the Quakers and our sinful age suggest is the formality of repentance but you may find and make it specially useful to conviction and discovery of false repentance with which men are apt to take up and content themselves and if this which you have heard be the nature of true Repentance then these are false Repentances with which take heed you be not deceived 1. Popish pennance 1. False repentance which is indeed scrued very high by the Church of Rome unto a detracting from the satisfaction of Jesus Christ and making mans own sufferings Partners and Peers to Christ his satisfaction wherein it is not only Heretical but blasphemous but indeed in it self is very low and weak not able to afford us the least of comfort because a false and fained repentance consisting in auricular confession to the Priest never instituted by God and self-castigation in a most cruel and violent manner or Pilgrimages interdicted by the very light of nature and never enjoyned by the Lord and is different from true Repentance in that it is meerly external on the body not at all seizing on the soul chastisements of the outward without any serious conviction or contrition of the inward man tearing the flesh without renting the heart nay and that in a way of superstition and will-worship like the self-cuttings and torments of the Priests of Baal 1 King 18.27 28. and like to finde the same acceptance and a transient action without any inward principle habit and disposition and too often under the pâ—rpose of continuing in sinne nay many times making way to sin as the Popish Conspirators in the Gun-powder Treason confessed and did pennance for the wickednesse they intended so that it is every way inconsistent to the nature of true repentance for it hath man not God for its object nature nay lust for its principle action not frame and disposition for its forme is external in its property and intention of sinne for its end and so must needes be sinful and soul-damning Repentance in its quality 2. False repentance Pagans Repentance which is effected in men as men without any the least respect unto Religion all men have a natural conscience and some remainders of the Law of God discovering a Deity and directing duties of preservation to themselves and humane Society by this they are checked on all miscarriages and grosse exorbitancies and not only grieved and offended at the present but also curbed and restrained for the future Thus Alexander when sober repents the slaughter of his friend Clitus in a drunken humour and consults the Philosophers as so many Ministers for the pacification of his conscience and so Polemo though in his drunken fit he came to the Schoole of Xenâ—crates and heard him read of sobriety yet went home and repenting his drunkennesse became sober ever after yet this is no other than a false repentance effected by the only power of nature whose best things are but splendida peccata shining sins and is meerly a restraint of action no renewing of disposition it wants both principle and power to make it saving this light within them without supernatural grace doth but lead them a smoother way to hell for at the best vertue contrary to their natural vice not God and his Will is the object of their conversion 3. False repentance The prophane mans repentance Pharaoh-like repenting of good and returning to evil having let Israel go pursueth them to bring them againe to bondage and like the children of Israel Jer. 34.12 13 14 c. who let every man his servant go free and then fetch them back againe Like the repentance of Ananias and Saphira who run as farre as others in selling their estates for the common good of the Church Acts 5.5 but soon repent to the retaining some part and lying to the holy Ghost How many amongst us do now repent their sighing and sad thoughts that their sin hath cost them and the serious discharges of holy duties fasting praying reading hearing and the like which they have done bewailing themselves that ever they looked towards heaven or left the way of hell this is a most sad and sinful repentance in every respect opposite to the nature of repentance being an inversion of the very termes instead of turning from sin to God a turning from God to sin these mens latter end must needs be worse than their beginning because having begun in the spirit they end in the flesh and it is hapned unto them according to Proverb The dog is returned to his vomit and the sow to her wallowing in the mire The formalist and legal repenâ—ance these men are eminent 4. False repentance and exact in the external and precursive acts of repentance they humble themselves before God and confesse iniquity and seek for pardon of sin rent their garments and â—ie in sack-cloth Ahab-like they are alarum'd by the Prophet Elijah for their sin 1 Kings 21.27 and therefore humble themselves before the Lord they are full of conviction and seeming contrition but never reach unto conversion they lament sin but lie in sin like Herod heare John gladly but retain their Herodias and like Foelix tremble to heare of righteousnesse temperance Act. 24.25 26 27. and judgement to come but yet look for a bribe and dismisse Paul till some other time that so they may quiet conscience and grant a truce to the Devil those like the young man in the Gospel are not far from the Kingdom of God but yet fall short they never come at repentance The Slaves repentance which is extorted and extenuated 5. False repentance neither free nor full like the repentance of Saul or Pharaoh so long as they are constrained they confesse their guilt when they can no longer hide their villany they own it though with an endeavour to extenuate it thus Saul by the dint of Argument is at length driven to confesse to Samuel I have sinned yet he that staved off the Prophets reproof as long as he could at last stifleth his conscience by pleading the feare of the people whom he pretended to fear and obey and seeks no more than to avoid the present blow Honâ—ur me saith he to Samu l in the sight of the people So Pharaoh when under the cudgel will confesse he hath sinned and will let Israel go but Gods hand is no sooner staid but his obduracy returns it were well for many penitents if they could go from a sick bed a prison an anxious conscience to heaven for so long as they are in this condition they are in a good mood but no longer these men like flint stones flie in sunder by the hammer but still retain their hardnesse there is in them no principle that may make them candid in confession or free in the forsaking of sin 6. False repentance A sullen and self-destructive repentance these men in an angry humour and by the anxiety of
the soul in a shunning and avoiding sin and setting against all occasions and temptations thereunto and studying the will of God making it his meditation night and day and having in all things respect unto it as the rule of his life and conversation so that the very anxiety of his spirit is to shake off and avoid his sin to subdue and weaken his lusts Qui paenitet sollicitus est ne peccet Ambr. in Text. to stand against temptations unto evil for whoever repenteth saith Ambrose is careful not to sin again He is made whole he would sin no more but with all care caution circumspection and vigilancy strive against corruption and study to know and to do the will of God with the Church at Ephesus To remember from whence we are fallen and do our first works Revel 2.5.3.1 or the Church of Sardis to awake and watch not to be slothful in businesse and secure against sin untill surprised therewithall 2. Concomitant of godly sorrow Secondly Clearing of our selves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Apology or answer by way of defence unto the calumnies of an Accuser which is not done by denial of guilt and excuse of sin but by confession Paenitentia non habet excusationem nisi confessionem Amb. in Text. for saith Saint Ambrose Repentance hath no excuse but confession This is an humble deprecation of Divine judgement and silencing of the Accuser of the Brethren by self-condemnation the true penitent doth judge himself with shame and sorrow that he may not be judged by the Lord he is ready to aggravate all not extenuate any his sins only findes an acquittance from them in the blood of Christ and concludes not against the charge of the Accuser and clamour of his own conscience I was an Extortioneâ— a Drunkard an Adulterer a Blasphemer but I am washed I am sanctified I am justified Repentance rendreth guilt as if it had never been and so becomes the souls Apology 3. Concomitant of godly sorrow Thirdly Indignation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrath unto grief the rising of the very stomack with rage and a being angry unto very sicknesse again it is only used in this one Text of Scripture as it hath sin for its object but in reference to other things it expresseth the very heighth of anger fretting unto fuming thus the rage of the Ruler of the Synagogue on a conceived breach of the Sabbath is expressed Luke 13.14 Religious wrath is the hottest it will make a meek Moses break the very Tables of the Lord Thus the discontent of envy is expressed in Mark 10.41 The Disciples stomack rose against Jamâ—s and John so that it here imports the turning of the unquiet passions of the soul wholly against sin a fretting and fuming at our selves for sin an hating and being ashamed of our selves for sin this wrath breaks out in a penitent David into disgraceful speeches against himself so foolish was I and ignorant when distrust prevailed on him Psal 73.22 And I have done very foolishly when he sinned in numbring the people 2 Sam. 24.10 Nay breaks into disgraceful demeanour towards sin as impenitent Israel to the defiling the graven images of silver and the ornaments of their golden Idols and casting them out with contempt as a menstruous garment and an angry rejection of them with a Get you hence Isa 30.22 So that sin is the object of hatred scorn rage reproach and contumelie and ground of grief and shame to the peni ent the soul cannot think of sin without stomachization heart-rising and redning of face he is indeed angry and sins not the whole of whole anger runs out against sinne Fourthly Fear a rare companion of wrath 4. Concomitant of godly sorrow but alwayes of care the truly penitent are of a trembling and timerous spirit and no marvel for the burnt childe dreads the fire they have paid dear for past guilt and may well beware to fall again the whole work of Repentance is expressed to be a fear of the Lord and his goodnesse Hos 3.5 The fear of the Lord is the only fence against temptations unto sin here note that this fear is a fear of sense affecting us with the evil sin procureth and dreadful judgments of God by it deserved trembling at the Word of threatning a fear of reverence awefully apprehending the holinesse and Majesty of God and that vast disproportion and disparity between God and us sorrowfully crying How shall dust and ashes polluted man come nigh to an holy and glorious Majesty and a fear of diligence and vigilancie watching and warring against sin that it may not surprise us by the difficulty of our state and distempers of our soul and thus the penitent worketh out his own salvation with fear and trembling but it is not a fear of diffidence and despondencie of distrust and despaire which deadning all hope of prevalency dulleth all diligence discourageth vigilancy and industry and at length driveth to self-destruction the fear of Repentance springs from sense of mercy and is spurred with the confidence of successe being assured it is God that worketh in the soul to will and to do Phil. 2.13.1.6 and will perfect what he hath begun 5. Concomitant of godly sorrow Fifthly Vehement desire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire of fervency that can admit of no delay saith Dr. Slater Of dilâ—gence and activity say the Greek Criticks which puts on with industry and violence the soure sauce of godly sorrow doth ever sharpen the appetite of holy desire the huâ—ted Hart thirsteth for the water the sin-wearied soul for Christ it is a desire to be wholly rid of sin and therefore breaks out into complaints against the remainders of sin in the soul as Paul Oh wretched man thâ—t I am who shall deliver me from the body of this death Rom. 7.24 the death of nature and day of judgement is desired and delightful because the destruction and discharge of sin it is also a desire of all sin-subduing and grace-strengthning administrations they that by Repentance have once tasted that the Lord is good do as new born babes desire the sincere milk of the Word 2 Pet. 2.2 This desire is vehement against all difficulties and discouragements running out with all fervent dilâ—gence for obtainment and bitter complaints for want finding no satiety without its very object 6. Concomitant of godly sorrow Sixthly Zeal an affection compounded of love and anger and is the edge of our desire enforcing all means and encountering all difficulties and opposition to our end this is that whereby the penitent persists in his godly sorrow under all checks and diversions and persevereth in his course of mortification against all opposition of the world or his corrupt self fighting against what hinders and flinging off all incumbrances and following heaven with force and violence that if it were possible it would draw all men with it but however it beareth down all before it
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
that have no more that they can do The soul cannot be killed a man by sin may make his soul miserable and cursed but he cannot make it miserable and corruptible And therefore by the Resurrection of the dead is not meant as he who writes that dangerous Book of the Souls Mortality would have it the Resurrection both of body and soul but of the body onely For the body onely dyes and therefore it is the body onely which riseth again Thence it is that in the Creed commonly called the Apostles Creed it is put down in express terms John 5.28 29. I believe the Resurrection of the Body Not of the Soul for that never dyeth but of the Body The second particular The second particular propounded is to shew who are the dead that shall be raised at the last day The Answer to this is easie All that are in the grave whether godly or ungodly whether just or unjust Acts 24.15 shall be raised This Christ saith expresly The hour is coming Revel 2.13 Isa 26.19 in which all that are in the graves shall hear his voyce and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation All shall come forth without exception of any Acts 24.15 and the Apostle likewise tells us That there shall be a Resurrection of the dead both of the just and un ust The Earth and the Sea are Gods Stewards with whom he hath betrusted the bodies of men and women And when God shall call them to give an account of their Stewardship they will faithfully discharge their trust Revel 20.13 and not keep back one dead body The sea shall give up her dead and so shall the earth also They are but the bodies withdrawing room or sleeping-place and the time will come Isa 26.19 when all that are asleep in the dust of the earth shall awake They shall all awake some to everlasting life and some to shame and everlasting contempt This is the second particular All the the dead great and small rich and poor from Adam to the coming of Christ both good and bad shall be raised at the last day The third thing proposed is The third particular To demonstrate the absolute necessity that lies upon all Christians firmly and undoubtedly to believe the Doctrine of the Resurrection of the dead This appears in an especial manner from the spiritual mischiefs and soul-ruinating consequences which necessarily flow from the denial of it For 1. The Doctrine of the Resurrection is an Article of our faith The Author to the Hebrews puts it amongst the principles of the Doctrines of Christ and therefore he that denieth it Heb. 6.2 erres fundamentally and is an Heretick one whâ—m we must not receive into our houses or bid him God speed 2. It is not onely an Article of our faith Sine hoc Articulo tota fides tota religio vana est Streso in Act. but one of the chief Articles without which all the other Articles of Christian Relion are vain and unprofitable This the Apostle speaks in express tearms 1 Corinth 15.13 14 15 16 17 18 19 28 29 30 31 32. If there be no resurrection of the dead then is not Christ risen and if Christ be not risen then is our preaching vain and your faith is also vain c. If the dead rise not let us eat and drink for to morrow we shall dye This therefore is not only an Article of our faith but the foundation of all other for if there be no Resurrection there is no life everlasting Saint Austin saith That the Resurrection of the dead is propria fides Christianorum The proper faith of a Christian without the belief of which no man can be justly accounted a Christian A man may hold many errours and yet deserve to be esteemed a Christian but he that denieth the Doctrine of the Resurrection doth unchristianize himself For a Christian is one whose hope and happiness is in the other world For if we had hope onely in this world we were of all peopl most miserable and therefore he that renounceth his belief of the other world renounceth Christianity Adde That it is not onely the foundation of our faith but of all our comfort and consolation Resurrectio mortuorum est fiducia Christianorum The chiefest comfort the Saints of God have under all the distresses of this life is That there will a day come in which they shall be raised out of their graves to the Resurrection of Life and shall have their vile bodies made like to the glorious body of Christ Job 19.23 26 27. This comforted Job upon the dunghil and therefore it much concerns all those who tender either their consolation or salvation to be firmly and undoubtedly perswaded of this great truth That there shall be a Resurrection of the dead This leads me to the fourth particular The fourth Particular In the fourth place I am to shew you the credibility or possibility of this Doctrine I confess it is very hard and difficult to believe that the bodies of men when eaten up by worms or devoured by wilde beasts birds or men-eating men or when burnt and consumed to ashes and these ashes scattered in the ayre or thrown into the river should ever rise again It is easie to believe the Immortality of the soul for many Heathens have written in defence of it but as for the Resurrection of the body it is very difficult to believe it firmly and undoubtedly therefore there are Acts 17.18 32. and have been multitudes of persons in all ages who have denied it The Epicures and Scoiâ—ks laughed Paul to scorn when he preached to them of the Resurrection of the body The Sadduces in Christs time denied it 1 Cor. 15.12 Many in the Church of Corinth were infected with the same leprosie Hymenaeus and Philetus begangreen'd many Christians and overthrew their faith by preaching to them that the Resurrection was past already 2 Tim. 2.17 18. Danaeus tells us of nineteen Hereticks who opposed this truth The Familists also renounce it And the Socinians say That the same body shall not rise but an aerial and spiritual body which shall have no eyes nor ears nor head nor feet c. It must be acknowledged that this Doctrine is very hard and difficult but yet it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a thing impossible or incredible Sure I am that Job in the Old Testament did believe it for he knew that his Redeemer lived c. Job 19.25 26 27. And though after his skin worms destroyed his body yet in his flesh he should see God and then he addes Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Job did not onely believe that his body when devoured
with worms and his skin spent and reins consumed should rise but that the same body not onely the same specifical but the same numerical body should rise therefore he puts in those emphatical expressions I shall see God I shall see for my self I and not another and mine eyes shall behold him Though his eyes shall be glorified eyes yet they shall be the same eyes for substance As the Patience of Job was very great and very exemplary so surely his Faith was as great and as imitable O Job great was thy Faith This one Text is sufficient to prove that the Doctrine of the Resurrection is not a thing incredible And give me leave to speak to you in the words of S. Paul to King Agrippa Why should it be thought incredible that God should raise the dead especially if you consider who this God is That he is Omnipotent and Almighty infinite in power and able to do all things He that believes the first Article of the Creed will quickly believe the eleventh Article He that believeth that God is Almighty maker of Heaven and Earth will easily believe that he is able to raise the dead For if God saith Tertullian can make a body being nothing out of the dust of the earth he can certainly repair it out of the dust when it is something It is as easie to God to restore a body to a soul at the Resurrection as to breathe a soul into a body at the first Creation Objection But how is it possible that when a man hath lain rotting in the grave a thousand years he should rise again Answer This is above reason but not against reason For there are many resemblances of this even in nature which though they be not sufficient proofs yet they are great inducements to cause us to believe this truth Both Philosophers and Divines write of the Phoenix that first she is consumed to ashes by the heat of the Sun and that afterwards of her ashes ariseth a young one which is the same Phoenix risen from the dead The Apostle tells us That the corn must first be cast into the ground and there dye and rot before it will spring up which sheweth that a Resurrection from the dead is possible even in nature Adde to this That Swallows Flies and Worms which lie dead in the Winter-season in the Spring by vertue of the Suns heat revive again And what is every night but the grave as it were of the days light and the morning but the Resurrection of the day What is Winter but the death of the fruits of the earth and the Spring but the Resurrection of them What is death but the blowing out of the candle of our lives and what is the Resurrection any more but the lighting of this candle again What is death but a pulling down of the house of the body and what is the Resurrection but the rebuilding of the same house And why then should any man think it a thing incredible for God to raise the dead We see by experience that our curious glasses are made by the art of man even out of ashes And cannot the Omnipotent God raise mens dead bodies when turned to ashes There is no contradiction in this and therefore an infinite power is able to effect it And to shew that God can effect it he raised up many from the dead both in the Old and New Testament as helps to our faith to enable us to believe That that God who raised those few will in due time raise all the dead both just and unjust Objection But you will reply How is it possible that the same body should rise when as the dust of men are so mingled together as that it seems impossible to separate the dust of one man from another Answer With man this is impossible but with God all things are possible It is easie to God to give to every man his own dust if it be possible for a Gardner that hath thirty several seeds in his hand to be able to distinguish between seed and seed and for a Chymist to extract the four Elements out of an hearb and sepaâ—ate them one from the other and for a Watch-maker to take his Watch in pieces and mingle the pieces together and yet afterwards put them together as before Much more is it possible for the Omnipotent God to distinguish one dust from another as well as one man from another and one stone from another Objection One man is eaten by another and turned into the substance of another how can both these arise with their distinct bodies Answer Every man shall arise with his own flesh but yet not so as that he shall arise with every thing that was once a part of him But he shall arise with so much of his flesh as shall make a perfect man and the same man A man hath a piece of his flesh cut off by a sword and new flesh growing in its room now he shall not rise with both these but with so much as shall make him a perfect man and one and the same man for substance One man eates another mans flesh and it becomes one with his yet he shall not rise with that flesh but with so much as shall make him a compleat man and the same not onely for kinde but for number For with God nothing is impossible So much for the fourth particular The fifth particular The fifth thing propounded is to shew the certainty and infallibility of this Doctrine For this is not onely a Truth that God can make good but a Truth which God cannot but make good As there must be a day of Judgement 2 Cor. 5.10 So there must be a Resurrection of the body not onely there may be but there must be and of the same body not onely the same specifical but the same numerical body Otherwise it were not a Resurrection but a Surrection not a Resuscitation but a Suscitation And as Estius saith not a Regeneration as it is called Mat. 19.28 but a Generation A Resurrection is of the same body that dyes or else it is a new Animation and a new Creation and not a Resurrection Now that there must be a Resurrection appears 1. From the promise of God God hath promised that all that are in the graves shall hear his voyce Joh. 5.28 29. and come forth c. and all that are in the dust shâ—ll awake And that this corruptible shall put on incorruption and this mortal shall put on immortality Isa 26.19 and We must all appear before the judgement seat of Christ that every one may receive the things done in his body according to that he hath done 2 Cor. 15.53 whether it be good or bad And therefore the ancient Christians when they rehearsed that Article of the Creed I believe the Resurr ction of the body would point to some part of their body and say Even of this body God can do it because he
is Almighty and he must do it because he hath promised it This is Pauls Argument to King Agrippa Vers 6. And now I stand and am judged for the hope of the promise made of God unto our Fathers c. And this is Christs Argument by which he proveth the Resurrection against the Sadduces Matht 22.32 I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Objection This Argument of Christ proves onely the Immortality of the Soul but not the Resurrection of the Body Answer It proves also the Resurr ction of the body because God is the God of Abraham Isaa and Jacob not onely the God of one part of Abraham but of whole Abraham not onely the God of his soul but of his body And therefore whole Abraham must live for ever for Gods Covenant with Abraham Isaac and Jacob is an everlasting Covenant 2. From the justice of God God cannot but raise the dead because he is a just God and must reward every man according to his works Now in this life men are not rewarded the Righteous in this life are oftentimes persecuted and the wicked are in prosperity And therefore there must come a rewarding time and if so then first there must be a Resurrection For dead men cannot be rewarded Objection Is it not enough that our Souls be rewarded Answer No For our bodies are partakers in good and evil actions with the soul and therefore it is just that they should be Partakers also in rewards and punishments Shall God require services of the body and shall he not reward those services Do not the Saints of God beat down their bodies and bring them into subjection Do they not fast often and mortifie their earthly members and suffer Martyrdome with their bodies And therefore God cannot but raise their bodies to the Resurrection of Life and raise the same bodies for it cannot stand with Gods justice that one body should serve him and another be rewarded or that one body should sin and another body be punished A just Judge will not suffer one man to fight and get the victory and another to be crowned The same body that sinneth must dye and the same body that conquers must be crowned What justice can there be for God to cast a body that never sined into Hell and that never was in Adam 3. From the end of Christs coming in the flesh which was to destroy all the Enemies of our Salvation Now the last Enemy which must be destroyed is death 1 Cor. 15.26 and death cannot be uttetly and totally destroyed unless there be a Resurrection of the dead 4. From the Resurrection of Christ This is Saint Pauls great Argument 1 Cor. 15.12 c. If Christ be risen how â—ay some that there shall be no resurrection of the dead For Christ rose as a Publique Person and as the Head of his Church And if the Head be risen all the members must also rise and therefore he is called the First-fruits of them that sleep 1 Cor. 15.20 and the First-born of every creature And if the First-fruits be lifted up out of the grave the whole lump will certianly follow Hence also it is that Christ is called the Second Adam 1 Cor 15.21.22 and Paul argueth stroâ—gly That as by man came death so by man also came the resurrection of the dead and as in Adam all dye so in Christ shall all be made alive But now in the first Adam all dye not onely spiritually but corâ—orally and therefore in the second Adam all must be corporally made to live And live again in the same bodies for Christ rose with the same body that he dyed with And therefore he rose with his scars and wounds and he convinced his Disciples that the body he rose with was a tâ—uâ— body and not a Spirit For a Spirit hath not flesh and bones saith Christ as ye see me have Luke 24.39 Objection Doth not the Apostle say in that very Chapter 1 Cor. 15 44. That the bodies of men shall be spiritual bodies at the Resurrection And therefore they cannot be the same bodies 1 Cor. 15.50 Doth not the same Apostle also say That flesh and blood cannot inherit the Kingdom of God Hence the Socinians and divers others gather That the bodies of men shall not have flesh and blood and eyes and heads and feet at the Resurrection but shall be airy and spiritual bodies Answer There is a vast difference between mutation and perdition The same bodies shall be raised for substance but marvellously altered in regard of qualifications and endowments as you shall hear in the next particular Non aliud corpus sed aliter We read Exod. 4.6 7. That M ses put his hand into his bosom and when he took it out it was leprous as snow and again he put his hand in his bosom and pluckt it out and it was turned again as his other flesh Here was the same hand when belepred and when whole A Beggar when he puts off his rags and puts on the apparel of a King is the same man though outwardly altered or changed So shall it be at the Resurrection the bodies shall be the same for sâ—bstance though altered wonderfully as to their Qualifications and Endowments And as for that saying of the Apostle That flesh and blood shall not inherit the Kingdom of God the meaning is not That the substance of flesh anâ— blood shall never enter into Heaven for Christ in his Humane Nature is now in Heaven but that flesh as it is corrupted and sinful cloathed with infirmities and subject to mortality and death flesh and blood as it is in this transitory estate liable to corruption should not enter into Heaven and therefore it followeth in the Text Neither shall corruption inherit incorruption 1 Cor. 15.50 5. I might argue lastly from the Immortality of the S ul For the soul was made by God to dwell in the body and though it can subsist of it self without the body yet it still retains appetitum unionis a desire of re-union with the body and therefore is in an imperfect estate and not compleatly happy till it be re-united to the body And therefore that the souls of the godly may be compleatly happy and of the wicked compleatly miserable there must of necessity be a Resurrection of the body that so soul and body may be re-united and partake togâ—ther either of compleat happiness or compleat unhappiness Adde to this what is said by Durand that great Schoolman That when a man dyeth not onely the soul of that man continueth alive but some substantial part of that mans body and God also the great Creator and first cause of all things And why should any man think it incredible for God to re-collect the parts of the matter of any mans body which are perished and to re-unite the same body to the same soul again
Post mortem hominis inquit Durandus sâ—perest quae potest utrumque unire anima superest etiam materia praeterea causa scilicet Deus ergo poterit fieri reunitio earundem partium scilicet animae materiae ad idem totum constituendum Upon which Argument Estius hath this Comment Si partes substantiales hominis anima materia non poreant quâ—d rei veritas habet Durandi argumentum assumit sed in rerum naturâ permaneant hinc facile probatur resurrectionem esse possibilem Sic enim ad resurrectionem non aliud requiritur quam uâ— tota materia quae fuerat hujus hominis re olligatur compingatur in eandum figuram mâ—mbrorum quam aliquando habuit eique anima pristina ut forma restituatur Quod totum Deo possibile esse non est difficile creditu iis qui Dei omnipotentiam attendunt So much for the fifth particular The sixth particular The last thing propounded is to shew After what manner the dead shall rise and what difference there will be between the Resurrection of the just and unjust Answ It is certain as hath been proved that both just and unjust shall rise and rise with the same bodies for substance but yet there will be a vast difference between the Resurrection of the one and of the other which will consist in three particulars 1. The bodies of the just shall rise out of their graves as out of their beds with great joy and rojoycing and therefore it is said Isa 26.19 Awake and sing ye that dwell in the dust As soon as ever they awake they shall sing and rejoyce The godly shall come out of their graves as Jonah out of the Whales belly as Daniel out of the Lyons Den as the chief Butler out of Prison to be restored to all his former dignities and as Joseph who was taken out of Prison to be made Lord of Egypt So shall the bodies of the Saints be taken out of the grave to be crowned with everlasting glory And who can sufficiently express the great joy and rejoycing that will be when the body and soul shall be re-united together when the Soul shall come down from heaven to be married again to its former body Look what sweet embracements there were between Jacob and Joseph when they first saw one another after that Jacob had thought he had been dead and look'd upon him as one raised from the dead such and a thousand times more will be at the souls re-possession of the body Look what joy between Jonathan and David when David came out of the cave to him and what embracements between the Father of the Prodigal and the Prodigal when his Father ran to meet him and imbraced him and kissed him and said My Son was dead but now he is raised again such and much more will there be when body and soul meet together O how will the soul bless God for the body which was an instrument to it in the service of God! and how will the body bless God for the soul which was so careful to get an interest in Christ and to get to be justified and sanctified and how will both body and soul admire the free grace of God in Jesus Christ who hath pickt them out to be heirs of so much mercy Surely we shall never understand the greatness of this joy till we do taste of it But now on the contrary The bodies of the wicked shall come out of their graves as out of their Prisons and as so many malefactors to appear before an angry Judge They shall come out of their graves as the chief Baker did out of Prison to be executed in Hell for ever They shall arise with great fear and trembling and shall call to the hills and mountains to cover and hide th m from the pres nce of the Lamb. And Oh the horror and astonishment that shall be when the soul of a wicked man shall come out of Hell and be again united to its body How will the body curse the soul and the soul the body How will they be fool one another certainly this greeting will be very terrible The Lord grant we may never come to have experience of it 2. The bodies of the Saints shall be raised by vertue of their union with Christ For the Body of a Saint even while it is in the grave 1 Cor. 15.24 is united to Christ and is asleep in Jâ—sus and shall be raised by vertue of this union The Head will raise all its members and cannot be perfect as he is Christ mystical without every one of them 1 Cor. 15.22 As in Adam all dye so in Christ shall all be made alive that is All that are in Christ by faith shall be raised by the power of Christ as a Head and as a merciful Saviour and Redeemer By the same power by which Christ raised himself he will raise all his members But now the ungodly they shall rise out of their graves but it shall be a Resurrection unto Condemnation and it shall be by vertue of Christs power as a terrible Judge and as an angry God to their everlasting shame and confusion 3. The bodies of the wicked at the Resurrection shall be as so many ugly and loathsome carcasses to look upon and their faces shall gather darkness and blackness Isa 66.24 They shall arise to evâ—rlasting shame as well as to everlasting torment Dan. 12.2 But the bodies of the godly shall be made very glorious and beautiful They shall shine as the Sun in the firmament Mat. 13.43 and their vile bodies shall be made like unto the glorious body of Jesus Christ Phil. 3.21 Now surely the body of Christ is wonderful glorious We had a specimen of this in his Transfiguration where his face did shine as the Sun Mat. 17.2 and yet this was but a glimse of that glory he now hath and which our vile bodies shall one day have Question How can this be Answer This is according to the working of his mighty power Phil. 3.21 by which he is able to subdue all things unto himself God can do it for he is Almighty and with him all things are possible Indeed the substance of our bodies shall not be altered but the qualities shall be much altered They shall have glorious endowments and qualifications As Wool when died into a purple or scarlet die is not changed in the substance of it but onely is made more glorious So when the bodies of the Saints shall rise the substance of them shall not be changed but they shall be made more glorious and more excellent Question If you ask me what those Endowments are which God bestoweth upon the body at the Resurrection Answer It is impossible to set out all the glory which God will bestow upon the bodies of his Saints at that day For eye hath not seen nor ear heard neither hath it entred into the heart of man to
conceive what God hath prepared even for the bodies of those who love him and wait for his appearing Aug. de Civitate Dei lib. 22. cap. 21. Quae sit quam magna spiritualis corporis gloria quoniam nondum venit in experimentum vereor ne temerarium sit omne quod de illa profertur eloquium The Schoolmen reduce them to four heads Impassibility sibility Impassibilitas Subtilitas Agilitas Claritas Subtilty Agility Clarity The Apostle also comprizeth them under four particulars It is sown in weakness it is raiâ—ed in power It is sown in corruption and raised in incorruption It is sown in dishonour and raised in glory It is sown a natural body and raised a spiritual body Objection If it be a spiritual body how is it the same body Answer It is called a spiritual body not in regard of the substance of it but of the qualities of it and that in two respects 1. Because it shall have no need of meat or drink but shall be as the Angels of Heaven Mat. 20.30 not that we shall have Angelicam essentiam but Angelicas proprietates not the essence but the properties of Angels We shall neither eat nor drink but shall be as the Angels We shall have as Tertullian saith corpora reformata Angelificata Even as a Goldsmith saith Chrysostome puts his silver and gold into a pot and then melts it and forms of it a gold or silver b wl or cup fit to be set before Kings so the Lord melts the bodies of his Saints by death and out of the dead ashes and cinders of the bodies of his servants he frameth and will make goodly vessels of honour to stand before him and to praise him for ever in heaven 2. It is said to be a Spiritual body because it shall be absolutely subject to the soul In the state of glory the soul shall not depend upon the body but the body upon the soul In this life the soul is See this more fully handled in the Sermon preached at Dr. Bollons Funeral as it were carnal because serviceable to the flesh but at the Resurrection the body shall be as it were spiritual because perfectly serviceable to the Spirit But the time will not give me leave to insist largely upon this point So much in answer to the six particulars propounded for the explication of this Doctrine Now for the Application Use 1. LEt us believe this great truth and believe it firmly and undoubtedly That there shall be a Resurrection of the body and that the same numerical body shall rise again the same for substance though not the same for qualities The great God can do this for he is Almighty and to an Almighty power nothing is impossible God can do it because he is Omnipctent and he cannot but do it because he hath promised to do it He cannot be true of his word if the body do not rise again nor can he be a just God as I have shewed for it is just with God that as the body hath been partakers with the soul in good or evil actions so it should be partakers with the soul in everlasting rewards and everlasting punishments And it is just with God that the same body that serves him should be rewarded and the same body that sins against him should be punished And the truth is if the same body doth not rise it cannot be called a Resurrection but rather a new creation as I have shewed Let us I say firmly believe this truth for it is a fundamental truth and the foundation of many other fundamental truths For if the dead rise not then is not Christ risen and then is our faith vain and our preaching in vain Remember Job in the Old Testament believed this Use 2. IF there be a Resurrection of the dead Resurrectio mortuorum est consolatio fiducia Christianorum here is great consolation to all the real members of Jesus Christ For the Resurrection of the dead is the comfort and the hope and confidence of all good Christians This was Jobs comfort upon the dunghil Job 19.26 27. and Davids comfort Psal 16.7 and Christs comfort Mat. 20.19 But the third day he shall rise again It was Christs comfort and it is the comfort of every good Christian 1. Here is comfort against the fear of death As God said to Jacob Gen. 46.3 4. Fear not to go down to Egypt for I will go with thee and I will bring thee out again So give me leave to say to you Fear not to go down to the house of Rottenness to the Den of Death for God will raise you up gain Your Friends and Acquaintance leave you at the grave but God will not leave you The grave is but a dormitory a resting-place a storehouse to keep you safe till the Resurrection Christ hath perfumed the grave 1 Sam. 26. As David when he found Saul asleep took away his spear and cruse of water but when he awoke he restored them again So will death do with us Though it take away out strength and our beauty yet when we awake at the Resurrection they shall be restored again unto us God will keep our dead ashes and preserve them safe as a Druggist keeps every whit of the drug he hath beaten to powder A Saint while he is in the grave is united to Christ he sleeps in Jesus and Jesus will raise him up unto life everlasting John 11.24 2. Comfort against the death of our friends Though they be dead yet they shall rise gain as Martha told Christ I know that he shall rise again at the Resurrection 1 Thess 14. The Saints who dye in the faith of Christ are dead in Christ and such he will raise and bring with him to judgement If a man be to take a long journey his wife and children will not weep and mourn because they hope that ere long he will return again A man that dyes in Christ and sleeps in Christ doth but take a journey from Earth to Heaven but he will come again shortly and therefore let us not mourn as men without hope for our godly relations for we shall meet again and in all probability shall know one another when we meets though not after a carnal manner for we shall rise with the same bodies And if Lazarus was known when raised and the Widows Son known by his Mother if Adam in Innocency knew Eve when he awoke and Peter knew Moses and Elias in the Transfiguration which was but a dark representation of Heaven it is very probable that we also when we awake at the great Resurrection shall know one another which will be no little addition to our Happiness 3. Comfort to those who have maimed and deformed bodies At the great Resurrection all these deformities shall be taken away therefore it is called A Day of Restitution Acts 3.21 wherein God will set all things in joynt If there were
declare to them the true God and he doth it ab effectu That God which made the world and all things therein is Lord of heaven and earth ver 24. To Create is the best demonstration of a Deity And this God being everywhere by way of repletion * Jer. 23.24 cannot be locally confined He dwelleth not in Temâ—lâ—s made with hands ver 24. And though in former times when the vaile of Ignorance was drawn over the face of the world God seemed lesse severe ver 30. The times of this ignorance God winked at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did as it were overlook them not taking the extremity of the Law yet now he commandeth all men everywhere to repent ver 30. And if it be asked why now repent why may we not take our full sleep The Reason is because now is the broad day-light of the Gospel which as it discovers sin more clearly so judgment upon sinners He hath appointed a day in which he will judge the world Which words are Gods Alarum to the world to awaken it out of security This is a sweet yet dreadful point When Saint Paul discoursed of judgement to come Faelix trembled Acts 24.25 He that is not affected with this Truth hath an heart of stone For the illustration of this there are six things I shall discusse 1. That there shall be a day of judgement 2. Why there must be a day of judgement 3. When the day of judgement shall be 4. Who shall be the Judge 5. The order and the method of the Trial. 6. The effect or consequent of it I begin with the first That there shall be a day of judgement There is a twofold day of judgement 1. Dies particularis a particular judgement at the day of death immediately upon the souls dissolution from the body it hath a judgment passed upon it * Hebr. 9.27 Eccles 12.7 Then shall the dust return to the earth as it was the spirit shall return to God that gave it As soon as the breath expires the soul receives its particular sentence and knows how it shall be with it to all eternity 2. There is Dies universalis a general day of judgement which is the great Assises when the world shall be gathered together and of this the Text is to be understood He hath appointed a day in which he will judge the world I might impannel a whole Jury of Scriptures giving in their verdict to this but in the mouth of two or three witnesses the truth will be confirmed Eccles 12.14 God shall bring every work into judgment with every secret thing Eccles 12.14 whether it be good or evil Mat. 12.36 Every idle word men shall speak they shall give account thereof in the day of judgement * Mat. 12 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 96 13. Now is the day of Arr ars then will be the day of Account Psalme 96.13 For he cometh for he cometh to judge the Earth The Ingemination denotes the certainty and infallibility of his coming Secondly Why there must be a day of judgement 1. That God may execute justice on the wicked Things seem to be carried here in the world with an unequal balance The Candle of God shines upon the wicked * Job 29.3 They that tempt God are delivered * Mal. 3.15 Diogenes seeing Harpalus a Thief goâ—on prosperously said sure God had cast off the government of the world and minded not how things went here below 2 Pet. 3.4 2 Pet. 3.4 There shall be in the last days Scoffers saying Where is the promise of his coming Therefore God will have a day of Assizes to vindicate his justice he will let sinners know that long-forbearance is no forgiveness 2. That God may exercise mercy to the godly Here piety was the white which was shot at they who prayed and wept had the hardest measure those Christians whose zeal did flame most met with the fiery tryal Rom. 8.36 Rom. 8.36 For thy sake we are killed all the day long The Saints as Cyprian saith are put in the wine-presse and oft the blood of these grapes is pressed out God will therefore have a day of judgement that he may reward all the tears and sufferings of his people They shall have their Crown and Throne and White Robes though they may be Losers for him they shall lose nothing by him * Rev. 7.9 Thirdly When the day of judgement shall be 'T is certain there shall be a judgment uncertain when the Angels know not the day nor Christ neither as he was man Matth. 24.36 And the reason why the time is not known is 1. That we may not be curious There are somethings which God would have us ignorant of Acts 1.7 It is not for you to know the times or seasons which the Father hath put in his own power We must not pry into Gods Ark or intermeddle with his Arcana imperii it is a kinde of Sacriledge as Salvian speaks for any man to break into the Holy of holies and enter into Gods secrets 2. God hath concealed the time of judgement that we may not be careless We are alwayes to keep Centinel having our Loyns girr and our Lamps burning not knowing how soon that day may overtake us God would have us live every day saith Austin as if the last day were approaching * Ideo latet ultimus dies ut observentur omnes dies Austin Omnem crede diem tibi diluxisse supremum This is the genuine Use our Saviour makes of it Mark 13.32 Of that day and houre knows no man no not the Angels in heaven Take ye heed watch and pray for ye know not when the time is But though we cannot tell precisely when this day of the Lord shall be yet in probability the time cannot be far off Hebr. 10.3.7 He that shall come Hebr. 10.37 will come and will not tarry Chrysostome hath a simile when saith he we see an old man going on Crutches his Joynts weak his radical moisture dried up though we do not know the just time when he will dye yet it is sure he cannot live long because natures stock is spent So the world is decrepit and goes as it were upon Crutches therefore it cannot be long before the worlds Funerals and the birth-day of judgement The Age which Saint John wrote in was the last time 1 John 2.18 in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.18 the last houre then sure the time we now live in may be called the last minute Psal 96.13 For he cometh to judge the Earth Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come but he cometh * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew how near the time is It is almost day-break and the Court is ready to sit Jam. 5.9 The Judge standeth at the door Verily if Security * Mat. 24.37 Apostasie * 1. Tim. 4.1 Decay of Love * Mat. 24.11
2 Thess 1.8 9. is Annihilation by reason 't is said The wicked shall be destroyed But to remove this remember 1. The same infinite power of God which preserves Angels and men vessels of mercy to the glorifying of his grace Rom. 9.22 23. can preserve Devils and wicked men vessels of wrath to the glorifying of his justice and God will do so by reason his mercy annot contradict his justice and truth Christ who at the last day will judge others for unmercifulness best knows what it is to be merciful and it concernes us to credit the verity of his sentence in my Text though upon harkening to the shallow reasonings of flesh and blood we may be apt to apprehend severity in it but as Gregory sayes truly He that cannot find out a reason of Gods doings may easily finde in himself a reason why he cannot finde it out 2. The destruction mention'd is rather in a continual fieri than in facto esse in a perpetual doing never finally done the living of the wâ—cked in hell is a dying life and their dying is a living death one arme of Gods power is alwayes bearing up what the other is alwayes beating down 3. They shall be destroyed in a moral not in a natural sense a man that is dead in Law may live a natural life but is deprived of that whâ—ch before was due to him the wicked have their b ings in hell but are deprived of all that which makes to their well-beings sequestred from the fruition of God and all comfort with him who is the Fountain of life instead of which they cannot be freed from all that tends to their ill-beings Christ sayes expresly they must depart into everlasting fire and everlasting punishment therefore certainly not to be annihilated but to abide and remain in torment For 1. He that shall be everlastingly punished must needs remain in being everlastingly his punishment cannot continue when he is not Non entis nulla sunt praedicata Ejus quod falsum est nulla potest esse scientia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ut Philopon in Arist he that hath an end cannot be punished without end after he ceaseth t be so that if the wicked should be annihilated or absolutely destroyed and deprived of being then nothing should be tormented with the never-dying worm if the worm dye not it must live in some subject and nothing should dwell in unquenchable fire as the Scripture affirms there shall Again 2. Men as well as Devils may have their essence and being eternally preserved and yet not inherit eternal life but remain in a moral condition of eternal death for eternal life promis'd and purchas'd in Scripture does not only note our physical or natural being in life but chiefly our moral well-being in bliss and happiness and therefore eternal death does not deny wicked men being naturally alive but their being morally alive they live indeed but miserably in a condition absent from all comfortable good present with all evil there shall be weeping and wailing and gnashing of teeth for ever Mat. 8.12 therefore there shaâ—l some be who shall so weep c. and they are the wicked that shall still remain in these remaining torments beyond expression which are called the Second death not that this death is a consumption of their persons an absolute wasting of their substances as to the continuance of their beings for though they seek to have their beings destroyed yet they shall not finde their desire accomplished yet as 't is said of Roger Bishop of Salisbury Revel 9.6 Vivere noluerit mori nescierit Nulla major aut pejor mors quam ubi non moritur mors Aug. in King Stephens time he would not have lived that life in Prison yet could not dye they would be annihilated and cannot but this which is the worst death is a deprivation of all the comfortable good of life natural spiritual and eternal with an infliction of the greatest evil the wicked are then suâ—ported and capacitated to lie groaning under for ever Thus for the Confirmation of the Point wherein we have had likewise imply'd a confutation of the most considerable Adversaries to this infallible Doctrine of Hell there remains III. A short Application to be enlarged in your meditations learn hence III. Application 1. To feare sin and its sad consequent Hell the clear evidence of an eternity and extremity of hell-tortures should stir up in us an holy affection of fearing God and being affraid by reason we are guilty of eternal vengeance the truth is we should be so afraid of sin and hell as to be afraid of nothing else if we would copy out in our practice the Lesson Christ commands Mat 10.28 viz. Fear not them which can kill the body but are not able to kill the soul but rather feare him who is able to destroy both soul and body in hell yea I say unto you Fear him Christ repeats his precept Luke 12.5 that it may not be forgotten an urgent necessity lies upon us to pass the time of our sojourning here in feare 1 Pet. 1.17 Phil. 2.12 we must work out our own salvation in feare and trembling we may we ought to feare the pain of losing the sight of Jehovahs blessed face and favour for this is a filial affection consistent with the greatest love he that truly loves God Res est soliciti plena timoris Amor. Jeanes Schol. Practic Divin will solicitously fear nothing so much as to displease and lose him Yea and though we may not with an irrationl or selvish uneffectual slavish fear which dishonour-God feare the pain of sense yet because hell-torments are such extream and eternal violations of the Primitive integrity of our nature we may and ought also wâ—th a rational fear to be afraid of the pain of sense but not immoderately and immeasureably more than we are afraid of sin which is a worse evil in its own nature than hell it self for all the evil that is in hell doth arise from sin as the mother of it Oh! if we should but hear the bitter complaints of those suffering in Hell for their sinâ— I need not then I might hope perswade the stoutest to be afraid of sin and hell for our eares would even tingle our hearts tremble our blood curdle and our spirits as it were congeal to yee at the noise of their most horrible lamentations Learn 2. To flee speedily from sin by real Repentance having this warning to fl e from the wrath to come which will inevitably seize upon impenitent sinners Oh! let 's all learn of our Saviour and Judge from this consideration to bring forth fruits meet for Repentance Mat. 3.7 8 12. his reason is in effect the same with this Doctrine viz. Every fruitless Tree is cast into the fire unquenchable fire yet of our selves we can bring forth no acceptable fruit till we be ingraffed into Christ the true Vine
John 15.4 5. Oh! let 's then labour to see and be truly sorrowful for all our sins and pray Lord Turn thou us Jer. 31.18 and we shall be turned from all our sins and accept of a whole Christ for our only Lord and Saviour oh sith we cannot wash our hands in innocency le ts be washing them daily in the tears of true penitency let 's go to the Fountain open'd to wash in for sin Zâ—ch 13.1 Isa 30. ult Rev. 20.10.14 15.21.8 and for uncleanness that we may not be cast into the River and Lake of fire and brimstone Oh! let 's now bathe our souls in the blood of Christ that everlasting burnings may not hereafter seize upon us Hence Learn 3. Not to blame Gospel-Ministers for preaching of terrors hereby they would stave us off from running head-long into Hell and bring us to repentance that we may not be cast into that prison where there is no place for repentance 2 Cor. 5.11 Knowing the terrors of the Lord we perswade men in love to their precious souls we are bound being assured we must give an account to awake our hearers Hebr. 13.17 lest they forget God and be turned into hell we dare not betray your pretious souls to gratifie you at present Psal 9.17 and indulge you in your sins as the Apostle says We must not for meat destroy the work of God Rom. 14.15.20 for preferment favour or respect from you at present we dare not suffer your immortal souls to perish without warning oh friends be not angry with us the Embassadours of Jesus Christ when we see any of you hastning down the broad way which leads to Hell as sure as we are here now if we then cry fire fire to bring you back You have no more reason to think us your enemies for this warning of you and telling you the truth in love Gal. 4.16 than any of your children have to think the most dear and tender Parents amongst you were their enemies when seeing them through carelessnesse ready to fall into fire or water they should cry out oh take heed Children or you are irrecoverably lost Learn 4. Not to grudge sinners their portion in this World Davids advice should be our practice enforced from this very Doctrine viz. Not to fret our selves at evil doers nor to be envious against the workers of iniquity Psal 37.1 2. 9.17 Prov. 24.20 for they shall soon be cut down as the grasse they shall be turned into Hell their foolish prosperity will destroy them their candle shall be put out and that in a snuff which will never cease stinking why then should we be offended at their prosperity here who are reserved to an extremity and eternity of torment hereafter Mal. 3.15 it is a grosse mistake to call the proud happy or to think the godly most miserable 1 Cor. 15.13.19 because they are here sometimes a little under a cloud The Psalmist was tempted to it but the knowledge of this Doctrine in the Sanctuary Ps 73.3.18 19 did soon rectifie his judgement and made him conclude that God had set them in slippery places to be cast down into destruction Job 20.6 7. and utterly consumed with terrors and perish for ever we had more need to pity than repine at our wicked Neighbours Mat. 19.24 with Luke 16.25 having their good things here when we consider how hard a matter 't is to have good things here with Dives and with Lazarus too hereafter in Abrahams bosome Learn 5. Lastly To admire and be greatly affected with the superlative love of Christ in undergoing that punishment in our stead if we will receive him for our Lord and Saviour which will be extream and eternal torment to all that do refuse him And if he be Judge Mat. 10.14.15 39 40. they who receive not his Embassadors in his Name are of that number Oh! who would not then kiss the Son that believe the wrath of God will inflict these eternal torments Oh! Christians such I wish we may a l be in deed and truth let 's bless and kisse this blessed Son of God that bare for us this insupportable wrath Psal 2.12 1 Thes 1.10 Colos 2.15 Hosea 13.14 1 Cor. 15.54 55. Mat. 23.14 Hebr. 2.3 Gal. 3.13 Hebr. 2.9 even Jesus which delivered us from the wrath to come and triumphed over principalities and over tho Grave and Hell the greatnesse of the damnation we are exposed to by nature doth greaten the salvation purchased by grace Oh! blessed Jesus thou wast cursed here and tasted'st the death that was accursed even this in thy sentence Isa 53.5 7 8. Rom. 8.1 Mark 3.29 with Heb. 6.2 5.9 Acts 2.24 Psal 116 3. John 8.51 thou wast bruised afflicted and broken of God for us but thou was taken from Prison and from judgement and everlasting condemnation for it was not possiâ—le that Thou shouldst be holden of any pains so that though every Believer shall see a Temporal yet shall he never see Eternal Death but inherit Eternal Life OF HEAVEN MATTH 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world THE Description of Heaven is a work fitter for an Aaron the High Priest of the Most High when upon Mount Hor he is stripping himself of the vile body of sin or for a Moses when on the top of Nebo after a Pisgah prospect * Deut. 34.5 as the Jews comment he died at the * Cant. 1.2 kiss of God refunding that * Gen. 2.7 breath of life and expiring his soul into the bosome of God Nay more fit to be described by a pen taken from the Wing of a Cherubim than the stammering tongue of any mortal man For whoever attempts to speak of an heavenly state while himself is on earth his discourses of that must needs be like the dark dreams and imaginations of a child concerning the affaires of this world while it self is yet swadled and cradled in the womb Yet discourses of Heaven were never more seasonable upon earth When * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Laer. Anaxagoras was accused as not studying Politicks for his Countryes good he replied I have a very great care of my Country pointing up to heaven if ever Christians had cause to make all honest haste to heaven 't is in a sinful and a perverse generation when the waters cover the earth whether should a Dove-like soul fly but to the Ark of God when Gods judgements and his Avengers of blood threaten us on every hand what City of refuge can we run to but the Sanctuary of God when we know not how soon the members of Christs body in conformity to their Head may be called to sweat drops of blood 't is wisdom for us with our bitter hearbs to keep the Passover and to think on that * Luke 22.12 large upper Roome wherein we may be Feasted
at the Supper of the Lamb. Therefore with holy David when the floods of ungodly men made him afraid Psal 18.4 let us take the wings of a Dove fly away and be at rest in that desart of men but Paradise of God while we meditate on these words Come ye Blessed c. A little before the Text you have such a division of this world as you shall never see as many divisions as there are till you come to judgement a Herd of hairy rough lustful Goats on the left hand which like Pythagoras his second number are accursed for departing from unity and have a sharp sentence with the unprofitable servant * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 24.51 Cut him in sunder and appoint him his poâ—tion with the hypocrites But the sheep on the right hand are all folded up in the arms of Christ Come ye blessed c. In which words you have 1. A Possession 2. The admission into that possession In the Possession 1. The nature and qualification of it it is a Kingdome 2. The Preparation of it From the foundation of the World In the Admission 1. The Title and that is Inheritance 2. The Heirs The blessed of my Father 3. The formal Introduction Come ye blessed of my Father inherit c. First The Possession and in that its nature and quality it is a Kingdome * Psal 47.7 God is King of all the earth * Psal 97.1 the Lord reigns let the earth rejoyce and the multitudes of Isles be glad thereof for no places so subject to tempests inundations and changes in the ayr and state as they Every creature payes him allegiance in the Kâ—ngdom of his power But the Scepter of his grace is stretched out over Zion * Rev. 14.3 he is King of Saints who are not only Subjects to his power but his holy Will being * Psal 110.3 made willing in the day of his power But yet the seeds of Rebellion are in their hearts but when they enter the Kingdom of his glory they shall not only become perfect Subjects but Kings and Conquerours over his and their enemies Come enter into this Kingdom prepared for you Now in every Kingdom erected there is something to be deposed which they are to be devested of something to be imposed which they are to be invested in First Therefore to make way for this Kingdom the black Regiment of errours ignorance and misapprehension shall be disbanded though all the Subjects of Christs Kingdom here are freed from * 2 Pet. 2.1 damnable heresies and recovered from the absolute dominion of the Prince of darkness yet they are subject to such errours and mistakes as may make them troublesome not only to the Church of God but to the wor d. Te tullian Montanizeth Cyprian rebaptize h and * Cujus ingenium Ecclesiae Sacramentum Origen brings others from those errors himself fell into as he did Saint Ambroâ—e from the Valentinian Heresie to the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb Hist Eccl. lib. 6. c. 13. Orthodox faâ—th Buâ— these and all other shadows on the minds of Saints shall vanish when the morning shall appear as the darkness of the night is routed by the rising Sun All those groundless scruples that now gravel tender hearts and * Mat. 13.41 whatever offends shall be gathered â—ut of this Kingdome All laborious studies Controversies and Polemical Disputations shalâ— then have a final determination All subtile distinctions Jesuitical aequivocations and evasions the usual masks and genuine Vermilion of that Scarlet whore whereby to render the fowlest actions specious to the eye of the world shall be then swept away as a Refuge of lyes Death will be the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 molting time to deplume men of all those phantastick opinions and Mercurian fancies which they now wing their heads withal all those * Act. 9.18 Scales of ignorance wherein they * Job 41.15 and 31. pride themselves as the Leviathan and fling the world into aestuations shall then drop off their eyes their * Jer. 13.23 Leopards spots and Aethiopian skins contracted by too hot a Sun and too open a converse with the prosperities of this world shall be taken off And though now upon our eye-lids sits the very shadow of death Job 16.16 yet there the meanest understanding shall confute the ignorant determinations of a whole Sanerdrim of Rabbi's and look down upon all the grandure of Humane Policies and reasons of State with as scornful an eye as we now look up with to the meanest Cobweb in our Windows 2. All that turbulent Rout of affections shall be cashiered as all those clouds of ignorance shall be blown over so all that thunder and lightning of passion which they involve and travel with shall pass away All those furious waves which now ebb and flow in mens hearts according to the various and lunatick impressions of worldly interests and imaginations which make men storm like the winds rage like the Seas and foame forth their own shame shall be reduced to a calm these murmuring Gadarens and their swinish lusts shall be buried in a dead sea Aeolus sis affectuum tuorum Neirimâ— de arte volun We shall hold all these * Prov 30.4 Isa 40.12 winds in our fists and these waves in the hollow of our hands All those peevish fiery Policicks Ecclesiasticks and blinders of natural conscience wherewith men sting one another in these dayes of sin shall be eternally extinguished those mutinous commotions of spirits which now dethrone jugement and conscience in mens breasts and therefore enforce judgement-seats without them to be set up shall be as calmly subdued as the Sun puts out the fire thunders lightnings pestilences earth-quakes shake not the world so much as mens passions The pride and envy of a Caesar and a Pompey were able to inroll three hundred thousand Heads in the dust The impetuous motions of these lustful affections breed those miserable necessities men talk of but as Augustine sayes * Tum finâ—untur istae necessitates quum vincuntur illae cupiditates Aug. in Episto 70. those necessities will be ended when these lusts are conquered then men will be * Rom. 8.37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than conquerours and shall be able to conquer themselves their passions which Victors themselves obtain not to do here Men are now like bruits staked down to particular interests humours and lusts but then and not till then * Liberum arbitrium crit liberatum Aug. free-will it self shall take up its freedom and all those * Ephes 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wills of the flesh shall have a totaI and final circumcision when this eighth day and great Sabbath of the Saints is come 3. The whole body of bodily infirmities shall be shaked off So long as the soul weareth the body it carries an Almanack about it by vertue of those passions which * 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 Jamb in vi Pyth. button soul and body together and convey its distempers to the mind and the soul on the other hand as primarily affected with sin as a rusty sword infects the scabbard but when the body call'd the sheath of the soul by the Prophet * Chap. 7.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vagiâ—â— Daniel shall drop off the soul like the * Gen. 3.24 flaming sword or Cherubim rather shall enter into the Paradise of God How long is the soul that * Prov. 20.27 Candle of the Lord in the dark Lan hoâ—n of the body ere it shine at all and when it begins to flame forth the Lanthorn burnes one feaverish distemper or other comes and that is raked up as a spark in its ashes That great * Sen de brev vi Pubâ—ican of time Sleep what an Excise upon custom hath it out of our lives and our * Venter vitae Charybdis bellies are the graves of a great part of our days But meats for the bâ—lly and the belly for meats but God shall destroy both it and them that is as to their preseâ—t use * 1 Cor. 6.13 quoad usum Ut in carina prora puppisque c. Tertul. de Resurrect As in a Ship all the Masts Sails Poop and Sterne abide when in the Haven as â—hey were in the Voyage so all the Tackling of the boâ—y may remain in heaven Elijah dropped his Mantle none of his cloaths so the looser humours dull phlegm and melancholy which clog us with indispositions and make us * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anton. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal Sept. 4.2 Psal 30.5 heavy-hearted and dull-spirited in holy duties shall be all drawn off and then we shall serve God without any lassitude fainting or tediousness Heaviness may endure for this night but joy cometh in that morning when with the Sun * Psal 19.5 we shall rejoyce as a Gyant to runne our race 4. All that Legion of fowle spirits with their armoury of tentations shall be confined for ever in their * Jude 6. chaines of darkness the Prince of this world shall be deposed when this Kingdom taketh place the * Rev. 20.3 great old Serpent cast into the botâ—omelesse pit No Serpent shall hiss in that Paradise And though all this world the * Job 7.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 70 scene of his tentations should remain after its purifying by fire and all creatures as mans servants be cloathed with a better Livery when their Master is advanced yet they could no more fasten a tentation on a Saint in glory then you can now shoot an arrow into the heart of the Sun Though Satan and the world are now alwayes nibling at a Christians heels that as many ejâ—culations as the soul hath to God it finds as many injections from the Devil yet the God of peace will then finally bruise Satan under their feet Rom. 16.20 The ground that now Lords it over men and is the Lordship not the man and plows up his heart with câ—reful solicitudes and casts its furrows and wrinckles in his face shall never give Thornes and Thistles to his eyes more but he shall be able to serve God * 1 Cor. 7.35 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without any Vellications Convulsions Cramps of Distractions from the sowre Fermentations of the Flesh and the World Secondly As these enemies shall be deposed and disappear so there is something to be super-induced in order to the confummation of this happiness 1. Therefore all the Subjects of this State shall * Rev. 19.8 be cloathed with long white R â—bes whi h is the righteousness of the Saints they shall be * Psal 110.3 in the beauties of holiness from the very womb and first opening of that morning every infant-grace shall then have its adolescence into a perfect man Ephes 4.13 and to the measure of the stature of the fulness of Christ Here is imperfection intermission and remission in our devotions of the highest elevation David himself when his heart was most strung with Divine affections and in the best tune yet he had his Cadences His Hallelujahs and highest straines of praise came off with * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prostravit Buxt Selah a Prostration of voice and an affectionate pause but in that Quire of souls once entered * Sanctum sanctorum the holy of holies shall sing Blessing and glory and honour and power to him that sits on the Throne and the Lamb for ever and ever with an * Rev. 5.13 Amen Hallelujah with the most distended faculties and intentions of soul to all eternity in that * Rev. 19.4 house of praises and at the Marriage Supper of the Lamb. Here every Christian hath * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeis domus nuptialis dicitur candore sanguinis his Garments made white in the blood of the Lamb being justified from his iniquities by Faith in Jesus but when they shall be translated to that Mountain of Bliss * Rev. 7.14 their faces shall appear as the Sun and their Garments of light as the top of Lebanon * Mat. 17.2 Mark 9.2 Candore nivis shall shine as white as Snow Here like poor common Souldiers some get one piece of Armour others another one is skilled at one weapon others at another Job gets a Helmet of Patience David a Girdle of Truth on his Loynes and Peter a Shield of Faith after they had been trained up to the use of them in many combates but there every one shall have put upon him the whole * Rom. 13.12 Armour of Light not to fight but triumph in for * 1 Cor. 15.28 God will be to them all in all and the * Psal 48.11 Sun himself being their Shield * Rev. 21.22 Sanctuary and holy temple of his holy ones yea the * Rev. 12.1 cloathing of his Saints all sublunary glories like your half-mooned honours shall be under their feet but an asterism and Crown of everlasting Righteousness shall be upon their heads 2. As they shall have this Royal Apparel when they enter into this Kingdome as their Robes so they shall have their * Rev. 7.9 palms in their hands the * 1 Kings 6.33 doores of the holy of holies were made of Olive Trees Palms Cherubims and open flowers canved on them which signified that absolute Peace compleat Victory Angelical felicity and an * 1 Pet. 1.4 incorruptible Crown of glory that never fadeth away to be their inheritance that enter into that place There is no worm in the fruit of this Paradise * Pax est traaquillitas ordinis Aug. de civ Dei 19. l. 14. Ordinata requies appetitionum c. but tranquil order in the soul * Isa 32.17 1 Cor. 6.17 the fruit of rightoousness here being * peace and the effect of it joy and assurance for ever Surely there where we
shall * be joyned to the Lord and become one Spirit his mind and will perfectly taking place in us * Isa 48.18 our peace will be as a River when our righteousness shall be as the waves of the Sea No reflections upon sins or sorrows pass'd with bitterness of spirit as now we have in our greatest Triumphs and festivities as the Jews in their Feasts of Tabernacles Lev. 23.40 had their willow boughs among their Palmes while they remembred the dangers they passed in the Wilderness on their Festival Revolutions but every review if actual felicity can possibly give way to it will only widen and dilate the soul for a more ample fruition of the present state even * Si quaeris de visione Dei qualis est actio aut quies potius ut rerum di cam vescio Deciv 22.29 that peace of God which passeth all understanding So that as Augustine sayes if you ask what this enjoyment is of God what kind of action or rather rest to speak truth I know not and no wonder when that which is enjoyed here * Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containes more than any understanding can comprehend 3. To make up the Kingdom there must be a Crown and so there is but this Crown is the King himself here the King of glory enters in at our everlasting gates but there we shall enter in to the King of glory * Gen. 15.1 I am thy exceeding great Reward But there are three wreaths in this Crown 1. God as considered the object of Vision the Chrystal Ocean of all Truth and there we shall be able to read every truth in the Original and see it in him as our faces in a glass not only those truths that are so mainly conducing to our happiness but those more speculative to * Etiam curiositas satietur Anselm the satisfaction of curiosity it self Luther discoursing at Supper the night before he died said That as Adam after his sleep knew his Wife to be bone of his bone and call'd all the Creatures by their names so after * Psal 17.15 we shall awake we shall not only be satisfied with Gods image but shall know one another yea all things to be known Philosophy will then be not a dead contemplation but a meditation of life and every idiot now shall then have the collection and pure extract of all the notions in the world while the book of life lies open and legible before his face the idea's and Representations of all beings in God the Father the mirrors of all grace and truth in Jesus Christ the beauty of all delights and sweetnesses imaginable in the holy Spirit and all these in all and all in one with infinite variety in unity transcendent to all imaginable reflections of glory But who of us * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aris dark creatures can bear this inaccessible light and therefore he * 1 King 8.10 11. appeared in the Temple in Divine darkness all the purest light in the world being but a shadow of God If an idolatrous Temple of Diana's was so bright that the door-keepers cryed always to them that entred in Take heed to your eyes 't is difficult to imagine how even an immortal * Exod. 33.20 eye should see him and live Therefore * Rev. 2.28 to him that overcomes he will give the morning starre a * Lumen confort ans uti Scholastici loquuntur light to strengthen the eye to behold this glory as all the Starres can look upon the Sun we shall then not only have all the Riddles of providence unfolded seeing how one Politician was used to crack anothers Crown and one Serpent broke the head of another but the glorious Majesty of God shall be reflected to us in the all-glorious body of Jesus Christ as the rain-bow about the Throne Rev. 4.3 nay some think the very Angels shall assume aery bodies to feed the eyes of the Saints with all and to be in a nearer capacity of conversing with them Yea Saint Augustine sayes De civit Dei lib. 22. c. 29. we shall see God in his Saints and their glorious actings as well and as manifestly as we now see mens bodies in the vital actions of the bodies 2. The next wreath in this Crown is the perception of Divine goodness to the satisfaction of our love as all other desires this is the great Sabbath of loves and the soul like a Phaenix shall lie down in a bed of Spices and live like a Salamander in those * Cant. 8.6 Coals of Juniper desiring exstatically to be in its best self and archetypon God himself Isa 33.14 But who of us can dwell with devouring flames who of us can lie down with everlasting burnings even the love wherewith God loveth himself and loveth his Saints but then we shall find his love strengthening of us to love him with his own love and these dull earthly hearts of ours by beholding of that Sun shall be converted into fixed Stars reflecting back his own glory we shall then feel the sweetness of Gods Electing love from all eternity the love of our blessed Jesus which was * Cant. 8.6 stronger than death yea we shall then enjoy the Spirit of love who is 1 John 4.8 love it self and whose * Psal 63.3 Sicut ferrum immissum in ignem totum fit lignis sic Paulus accensus charitate totus fit charitas loving-kindness is better than life And as one sayes of Paul that as Iron put into the fire becomes all fire so Paul enflamed with charity and love becomes altogether love If The Philosophers say the reason of the Irons cleaving to the Loadstone so constantly is because the pores of both bodies are alike and so there are effluxes and emanations that slide through them and unite them together now this will be the magnetism of heaven that our wills shall perfectly fall in with the Divine Will and nothing seem good to us but what is good in Gods esteem so that we shall then need no threatnings to drive us nor promises to lead us but Divine goodness will so perfectly attract us that we shall be naturalized to God and goodness and be no more able to turn off from that ineffable sweetness than the Loadstone is to convert it self to the West 3. The last wreath is the result of both the former from vision and fruition of infinite truth and goodness reflected in the Center of the soul springs up delight to all eternity Heaven is nothing but * Gaudium de veritate Aug. Alicubi the joy of truth After a tedious Racking of our braines on a knotty probleme if we discover any satisfaction with what an exultancy do we break out into the Mathematicians phrase * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archimed I have found I have found what I a long time studied for What joy will it be then
to see every truth in God as our faces in a glass without all studying for the joyes of heaven are therefore oftner compared to drink than meat in Scripture because there is no labour in chewing upon them nor any diminution of them but they slide in smoothly and fully replenish the soul with delight the pleasures of sense are short no longer than the Oesophagus a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristip in Dio. Laer. glib swallow a grateful hogough but there the quire of Divine powers shall be fixed in an everlasting fruition of eternal felicities Now the Saints may have some fits of that joy but then they shall have their fill Now they have many a * Suavis hora brevis mora Bern. sweet houre but a short one but then joy shall be a standing dish and we shall be * Psa 36.8 satisfied with the fatness of Gods house Now their memories are slippery but then there shall be an actual sensation of Divine joyes continually when we shall see God face to face * Concupiscibile replebitur fonte justitiae rascibile perpetuâ tranquillitate Bern. the concupiscible part shall be filled with a Fountain of righteousness the irascible with perpetual tranquillity We shall come within the verge of Gods own happiness when * Mat. 25.21 we shall enter into our Masters joy when we shall joy more in his happiness than in our own there shall be joy upon joy joy above all joy joy without which there is no joy * Gaudium super gaudium gaudium vincens omne gaudium gaudium extâ—a quod non est gaudium Aug. de civ 22. We shall be perfectly at leasure for God and see him we shall see him and love him we shall love him and praise him in the end without all end for as the seventh day * Vacabimus videbimus videbimus amabimus amabimus laudabimus in fine sine sine Aug. deciv 22. 30. had no evening mentioned and the New * Gen. 2.2 Jerusalem hath no night its * Revelat. 21.25 length breadth c. all alike cubed for perpetuity And if ever we be happy we must be assured of the eternity of that state for else fear of the loss doth lessen our joy or else we think it is perpetual and yet it is not and so we are miserable in our ignorance and mistake * Verse 6. and as the joy of that state is not lessened by future fears so neither by passed or present sorrows * Revelations 21.4 all tears being then to be wiped from their eyes and the view of their nearest Relations in the bottomless Pit shall no more be an allay to their joy than if they saw so many fish caught in a Net but they shall rejoyce as well in the Justice of God glorified in the ruine of his incorrigible enemies as in the glory of his mercy in their own Salvation all those feeble affections that are now so strongly contracted to poor particularities shall be divorced when once we come to be Espoused to those dilated joyes in the Immense Deity But yet there are two accessary Coronets we may add to this Crown of happiness as compleaters of it 1. When the bodies of the Saints shall be re-united to their souls there shall be an accession of joy as the Schooles say The body must have its dowry ere it be Espoused to Christ If the vile body of an ambitious and imperious * Reference Qu. Curtio Alexander had such a crasis and temperament that it gave a perfume to the ayr when he was dead doubtless those that have conquer'd the world and are to triumph for ever in the world to come their very bodies shall give as the flowers of that Paradise a very fragrant smell being members of the body of Christ whose very crucified body was an * Eph. 5.2 offering of a sweet smelling savour unto God Anselme tells us the bodies of Saints shall be so endued with strength that they will be able to remove the whole earth with one touch of their foot when on the contrary the wicked shall be so weakened by sin and wrath that they shall not be able to a move a very worm from feeding upon their eyes and the * Ezek. 32.27 Prophet sayes that Meshech and Tubal are gone down to hell with their Weapons of War and they have laid their Swords under their heads but their iniquities shall be upon their bones though they have been the terrour of the mighty in the Land of the living But the bodies of the Saints shall be * 1 Cor. 15.44 Spiritui subdita spiritual bodies that is every way subject to the motions and desires of the soul full of agility as Macarius sayes God made not man wings as birds though his Nest be above the Stars because after the Resurrection he should have in Tertullians Phrase * Carnem Angelificatam de resur Angelified flesh and as the Apostle sayes * 1 Thes 4 17. and 1 Cor. 15.52 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In a moment we shall be all snatched and changed in the twinckling of an eye to meet the Lord there shall be such agility of body and nimble collection of the parts that the body shall be no more liable to a stroke or a wound than the ayr or the heavens or the Sun it self And as the soul now drinks in dark informations obscure apprehensions and cloudy notions by the corporeal senses those painted Windows of these Houses of clay yet when the soul is become a Vessel replenished with immortal and unspotted light it will transmit such rays into the very body that it shall shine as the * Dan. 12.3 Mat. 13.43 stars nay as the glorious body of the Sun in the Firmament for ever 2. The second accessory to this Crown is the blissful society of all the Saints and Angels about the Throne In this life it is the happiness of true believers that whether Paul Apollo or Cephas all their eloquence learning gifts and graces they are all theirs for their benefit and spiritual advantage But then whether Prophets or Apostles whose imaginary relliques some go many a weary Pilgrimage to see all the Martyrs with their glorious scarres of honour nay Angels Cherubims Seraphims and all that blessed Quire of Spirits who have done them while they were in dangers here many an invisible courtesie which they could never thank them for they being * Heb. 1.14 ministring spirits sent forth to minister for them who shall be heires of salvation all these are theirs If a Diagoras when he saw his three Sonnes crowned in one day at the Olympick games as Victors died away while he was embracing them for joy and good old Simeon when he saw Christ but in a body subject to the infirmities of our natures and had him in his armes cried out * Luk. 2.29 Now Lord lettest thou thy servant depart in peace for
a place for them to which * Luk. 13.28.29 they shall come from the East and from the West from the North and fâ—om the South and sit down with Abraham Isaac and Jacob in the Kingdâ—me of God and this to raise the appetites of their faith and hopes when a Supper of so many thousand years preparation is the entertainment they are invited to And so I come to the second Part of the Text and that is the admission into this prepared Possession Come ye blessed of my Father c. When a Kingdome is proposed every man is ready to be catching at a Crown but therefore our Saviour tells us it must be had by inheritance that is the title by which we must be admitted * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inherit as the Jews had Canaan divided and apportioned to the several Tribes by * Numb 26.55 lot so some too curiously and boldly adventure to assign to every Saint a Mansion bigger than the whole earth which is true indeed in this sense in regard immensity and God himself is the * Psal 16.5 lot of their inheritance but it is an inheritance in regard 1. There is a claim made to it only by the new-born and first-born of God and so by right of birth except * John 3.3 a man be bâ—rn again cannot see the Kingdome of God the spirit of a slave cannot manage the Scepter of a Prince nay they that look to sit on Thrones of glory with Christ * Mat. 19.28 must follow him in the regeneration of the body * 1 Cor. 15.36 that must dye ere it be quickned * 1 Cor. 15.50 for flesh and blood in corruption moral or * Exod. 33.20 natural cannot inherit the Kingdome of God which made the * Moriar ne moriar ut te videam Aug. confessii Father cry out Oh then Lord let me dye lest I dye that so I may see thee Now if an unregenerate body cannot enter much lesse an unregenerate soul An infamous person * Turpis persona Myns in instit in the Civil Law may be excepted against as not fit to be an heir and shall the Laws of men be purer than the Laws of God If the pure in heart * Mat. 5.8 only can see God here in reflections and * 1 Cor. 13.12 through a glasse darkly then surely they must be without * 2 Pet. 3.14 spot or wrinkle who must see him face to face Heaven is entailed upon holy souls 't is their birth-right for no other but * Rev. 22.14 they that keep the Commandments of God have right to eat of the Tree of life or enter in through the Gates into that Jerusalem and vision of peace 2. They inherit by right of Adoption for Christ is heir and we heirs of his righteousnesse and so co-heirs of his glory and * Rom. 8.17 hâ—irs of God if sons then heirs now we are the sons of God by Adoption Regeneration makes us not perfectly holy and so not perfectly sons and so not heirs and therefore we * Gal. 4.5 1 Joh. 3.1 2. receive the Adoption of sons and being called to be we are sons and if sons then heirs for if a son be passed by in his Fathers Will and not named and a reason of the passing of him by the Testament is invalid in Civil Law when anoâ—her is made heâ—r and God his nature and love transcends all the compassions of men and is a greater obligation than any Laws among them so that if thou canst make it out that thou hast the spirit of Adoption thou art as sure to inherit this Kingdome as thou mayst be sure thou art not by name excepted from the inheritance in the Gospel of Christ which is his Will and Testament 3. 'T is inherited by right of Donation and Gift * Luke 12.32 Fear not lâ—ttle flâ—ck it is your Fathers will to give you a Kingdome and though the wages of sin be death and men are but justly rewarded therein for their demerit yet * Rom. 6.23 eternal life is the gift of God and it is not such a gift as is a salary or stipend for our work * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pay for our service for * Luke 17.10 when we have done all that we can we are but unprofitable servants and deserve nothing unlesse it be to be * Luke 12.47 beaten with many stripes It is not an honorary gift as he that had lost an Arme in Battel his Commander General gave him an Arme of gold as an honourable reward of his service but alas * Matth. 5.47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What singular thing can we do to emerit any thing at Gods hands when the more we do we are the further from merit in regard we are the more indebted to our Master who gave us the opportunity and grace to performe it Nor is it an Eleemosynary gift of charity such as we extend to poor fellow creatures for that is but a piece of justice and self-love if we have that in abundance which others want to relieve them Every act of charity is but a piece of equity a paying of our debts for we are to * Rom. 13.8 owe every man love but God ows us nothing nor is he bound to pity our poverty which we have by our own default contracted on our selves but this gift of God is a meer * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratuitous act of bounty and grace but when it is promised and given then it is but an act of justice to grant possession and so the title is inheritance but by way of free Donation 4. By right of Redemption they may be said to inherit for under the Law the next of Kin was to redeem a sold or morgaged possession accordingly Christ took our nature upon him Ruth 4.5 that he might be of our consanguinâ—ty he became * Gal. 3 13. a curse for us * 2 Cor. 5.22 was made sin that he might ransome penitent believers from the curse and * Hebr. 7.25 having satisfied to the utmost and * 1 Cor. 6.20 bought us with a responsible price he hath right to give his sheep * John 10.28 eternal life and therefore it is calâ—ed * Ephes 1.14 the purchased possession In Law he that buys a slave may dispose of him as he please by his will accordingly Christ hath made hâ—s will to dispose of all those he hath bought * John 17.24 Father I will that where I am these may be also And so they are heirs by Will and Testament of him that took upon him the right of Redemption Now I come to the second thing in the second general and that is the heirs of this inheritance described in these words Ye blessed * Patris est benedicere of my Father 't is the Fathers work to blesse his Son and when Isaac blessed
communicativenesse to their off-spring groweth more and more the higher you go it grows more in brutes than plants in men than in brutes in God therefore love and goodnesse which are most communicative are most transcendent Now God himself is the heaven we plead for he is the Region of souls and spirits and for the resurrection of the body his infinite power can surely * 1 Cor. 15.38 give to every seed it s own body though one part of our flesh was sublimated into the fire another precipitated into ashes and cast into the midst of the Sea devoured by a fish taken and eaten again by men and another part dissipated into the Aire and sucked into some other body Borel Med. Pari. ita refert yet if a Chymick can out of the ashes of a flower reproduce the flower in its former beauty nay out of the dung of beasts reproduce the very herbs they have eaten notwithstanding what is passed into nourishment by the architectonical parts and spirits yet abiding in those Reliques much more can God recover our bodies from all possible dispersions and conversions into other bodies when all the World shall be his Furnace and every thing resolved into its first seminal parts by the reverberation of the flames and give to every body * Florem Resurrectionis Tert. de Resur the flowre of resurrection and a reflorescence into glory 2. As there is a God and so that Kingdome so there are heirs and they are immortal souls and therefore fitted to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti Platonici in Divine conjunction for that which is contiguous to an Eternal Omne contiguum aeterno spirituali est aeternum spirituale Spiritual Being is Eternal and Spiritual but man is here only himself when in communion with God and spiritual things And God when he infused the reasonable soul he breathed into man the * Gen. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 breath of lives And Tertullian who had too grosse a conception of the nature of the soul yet calls it * Vaginam afflatus Divini liberalitatis suae haeredem Religionis suae sacerdotem Christi sui sororem the sheath and scabbard of Divine breath heir of his bounty c. in the exercise of those acts of apprehension judgement and argumentation it is impossible such steddy and orderly consequential actions should be performed by a fortuitous concurse of atomes or its reflexive acts much lesse by the purest flame no body being able to penetrate it self nor to dive into it self without a disorder of its parts But Religion rather then Reason being the great * Religio penè sola quae hominem discernat à mutis Lactan. de divi praemio l. 7. difference of a man from brutes 't is a sign he is made for communion with a better being and therefore as Augustine sayes Thou hast made our heart O Lord for thee and it will never * Quum tibi inhaesero ex toto me viva erit vita mea plena te tota nunc autem quia plenus tui non sum oneri mihi sum lib. de confes rest till it come to thee and when I shall wholly inhere and cleave to thee then my life will be lively but now being not full of the enjoyments of thee I am a burden to my self The World was made for brutes to live in but for man to * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lact. ibid. contemplate the Wisdome and Power of God he made many brutes but one man that he might be chieflly for the * Dei socius Aug. de Civ l. 12.20 ut cohaereat autori lib. 22.1 society of God and keep coherence to his Maker And alas the World is but a dry Morsel to an immortal soul whose vast Chaos of desires cannot be satisfied by it though every drop of comfort in it was swelled into an Ocean There is upon the soul such a drought without God as * Cant. 8.7 all the waters in the world cannot quench it such an endlesse thirst after truth and goodnesse in the general notion as it can never be satisfied till it find out the * Psal 36.9 fountain of this water of life 3. This Eternal state is the common sense of the World and the voice of natural conscience hath in all Ages proclaimed it Every Nation hath some Diety or other and so a Religion Heathens sacrifice though it may be it be to the Divel who cruelly sucks their very blood Turks and Saracens must have the black drop cut out of their breast and their circumcision every Religion puts some restraints upon mens lusts and lives Now though I believe though there were no reward or a future state Religion would be as good for our bodies as prunings are to Trees * Prov. 3.8 health to our navels marrow to our bones yet its severities would in no degree down with men were it not for the urgings and prickings on of natural conscience But Christians above * 1 Cor. 15.19 all men were most miserable if in this life only they had hope whose principles enjoin the highest degree of self-denial patience and bearing of the Crosse But every good man let the mad World prate as it will and vomit all its gall and bitternesse in reproaches and persecutions yet if he suffer for righteousnesse sake in innocent patience his own conscience gives him an acquittance and a secret absolution so as he can * Rom. 5.3 glory even in tribulation yea every devout soul more or lesse tasteth of those first fruits of heavenly delight in being conscious * 2 Cor. 1.12 of his duty discharged in simplicity and godly sincerity whatever calamities may attend him in this life which if they were not pledges of a fuller crop in that future harvest of joys the best men were most unhappy by that great frustration and disappointment of their expectations And so wicked men though the World may applaud their actions as highly vertuous by a sordid spirit of flattery yet * Mens habet attonitos surdo verbere coedit Per. their own consciences affr ght them and smite them with many a deadly and deaf blow which no body else doth hear or observe Cain may build his Cities and his Walls as high as the Clouds yet there is that within as he said to the Emperour that will ruine all * Gen. 4.5 his countenance falls and the guilt of his Brothers blood maketh his soul to blush and pulleth down his high looks The highest-formed sinners that have sinned themselves into despaire have nothing left them * Heb. 10.27 but a certain fearful looking for of judgement and fiery indignation which shâ—ll devoure such Adversaries Others that have sinn'd themselves into the highest presumptions never come to any senseless ease till they attaine to * Isa 28.15 make a Covenant with Hell and can be content to * Heb. 11.25 suffer
be expected from him is that the true Religion by his civil sanction should be preserved from reproach and the professors of it from being affronted in the exercise thereof 2. Because without preserving of unity and uniformity in Religion civil peace cannot be long maintained 2. Because civil peace is bound up in Ecclesiastical no differences being carried on with so much heat and earnestness of contention as differences in matters of Religion for that which should be a Judge of strifes then becomes a party and what should restrain our passions feeds them Therefore when one scorneth what another adoreth Summus utriuquc Inde furor vulâ—o quod nomina vicinorum Oâ—it uterque lotus Juvenal Noununquam tumultus Ecclesiarum antegressi Reipublicae autem confusiones consecutae sunt Socrat. Scholast Hist Eccles lib. 4. in Proaemio 3. For the keeping of youth untainted there must needs be great contentions and exasperations of mind and when every man is left to hold what he lists in matters of Religion all manner of mischief and confusions must inevitably follow and every one stickling for the precedency of his party there can be no solid union of heart under so vast and boundless a liberty Tumults in the Church do necessarily beget confusions in the Common-wealth for the Church and State like Hippocrates twinnes they weep and laugh and live and die together 3. That youth may be kept untainted and seasoned with good Principles in Churches and Schools the durable happinesse of the Comm n-wealth lying much in the education of youth which is the seed-plot of future felicity and we use to say that Errors in the first concoction are hardly mended in the second when youth are poysoned with Error in their first education they seldom work it out again in their age and riper years But because the power of Magistrates in Sacred things is much questioned and we are usually slandered as a Rigid sort of men that would plant Faith by the Sword and are more for compulsion of conscience than Information I shall a little give you a taste of what we hold to be the Magistrates duty in and about Sacred things We say therefore that Religion may be considered as to be planted oâ— as already planted in a Nation What is to be done when Religion is to be planted When it is to be planted and hath gotten no interest or footing among a people the Preachers and Professors of it must run all hazards and boldly own the Name of Christ whatever it câ—st them the only weapons which they have to defend their way are Prayers and tears and whatever Proselites they gain to the faith of Christ they must use no resistance but only overcome by the blood of the Lamb and the word of their testimony not loving their lives to the death Revel 12.11 And thus did the Christian Religion get up in the face of the opposite World not by any * Nè videretur Authoritate traxisse aliquos veritatis ratio non pompa gratia praevaleret Ambr. publick interest and the power of the long sword but meerly by its own evidence and the efficacy of Gods grace accompanying the publication thereof And though it were a Doctrine contrary to nature and did teach men to row against the stream of flesh and blood yet it prevailed without any Magistracy to back it The Primitive Christians how numerous soever they were never made head against the Powers then in being but meekly and quietly suffered all manner of butcheries and tortures for the conscience of their duty to God And what we say concerning Religion in the general holdeth true also concerning Reformation or the restitution of the Collapsed state of Religion when men oppose themselves against the stream of corruptions which by a long succession and descent run down against them and are armed by Law and Power they are in patience to possess their souls and to suffer all manner of extremity for giving their testimony to the truths of God And in this case we only press the Magistrate to be wise or cautious that he do not oppose Christ Jesus Psal 2.10 by whom Kings Reign and Princes decree Justice What the Magistrates duty is when Religion is planted But when Religion is already planted and received among a people and hath gotten the advantage of Law and publick Edicts in its favour not only for its security and protection but also for its countenance and propagation then it becomes the peoples birth-right as the Law of Moses is called the inreritance of the Congregation of Jacob Deut 33.4 and ought to be defended and maintained by the Magistrate as well as other Laws and Priviledges which are made for the conservation welfare and safety of that Nation Yea much more because if the Magistrate be the Minister of God for good Rom. 13.4 then he is to take care of the chief good which is Religion as concerning not only the bodies but souls of the people committed to his charge and therein to take example from the holy Magistrates of the people of the Jews who were zealous for God in this kind The Government of Christ is to be owned publickly For first it is the will of Christ who was appointed to be King of Nations as well as King of Saints Rev. 15.3 not only to erect himself a Government in the hearts of his people but also to be publickly owned by Nations as to the Religion which he hath established There is a National acknowledgement of Christ as well as a Personal and Ecclesiastical Christ is personally owned when we receive him into our hearts He is Ecclesiastically owned by his worship in the Churches of the Saints And Nationally owned when the Laws and Constitutions of the civil Government are framed so as to advance the interest of his Scepter and the Christian Religion is made a National Profession this is spoken of in many places of Scripture Gen. 18.8 Isa 55.5 Isa 60.12 Matth. 28.20 2. When Religion is thus received and imbodied into the Laws of a Nation A contempt to Christ when his interest is slighted it is the greatest scorn and affront that can be put upon Christ that such an advantage should be lost and carelesly looked after when other Priviledges and birth-rights of the people a e so zealously and with such heat and sharpness of contest vindicated and asserted In Scripture God often debates the case with Nations upon this account Jer. 2.9 10 11 12 13. He calls upon the Sun to look pale upon such a wickedness and the Creatures to stand amazed that any people should be so foolish as to cast off their God So Isa 43.22 God complaineth of Israel they were grown weary of him and Mich. 6.2 3. Hos 8.12 The summe of all those Scriptures is this If Magistrates who are to open the gates for the King of glory to come in Psal 24. and to welcome Christ into their Dominions
His sin is entailed on all his seed 137 138. transmitted by imputation p. 139 and 140. made ours without any impeachment of Gods justice p. 141. by generation not imitation p. 142 143. hurt received by him must quicken the acceptance of the second Adam p. 145. his sin will not be our acquittance p. 148. Advantage great by systems and modules of Religion p. 16 17 18 19. Adoption its kinds p. 436. its name explained 437. Divine differs from humane Adoption p. 438. Adoption presupposeth Vocation Regeneration and Justification p. 438. it entitles to God Christ and Heaven ibid. Adoption the properties p. 439. and priviledges of it p. 440. Adoption is different from Regeneration yet not divided from it p. 446. Adoption an effect of faith p 469. Affections unruly cashier'd when we come to heaven p. 650. Angels their service to the Lord Jesus Christ p. 323 324. not confirmed not reconciled by Jesus Christ as Mediator p. 338 339. Antinomians refuted p. 423 424. Apparel of Saints in heaven p. 652. 653. Atheisme three sorts Vita pag. 51 52. Voto pag. 51 52. Judicio pag. 51 52. Assent to Gods being and bounty ground of Addresses to him p. 30. Assurance an effect of faith p. 472. B. Bars to communion with God three and how removed p. 272. Barring sinne imports punishment p. 346. Belief of Gods being the foundation of Religion p 30. fountain of obedience p. 54. Belief of Christ to be the Son of God is not easie p. 66. Believing sinner the subject of Gospel-repentance p. 489. Believers their dignity and duty pag. 433. Believers united to Christ. p. 278. Believers whom p. 379. Believers persons graces and duties relate to Christ. p. 395 396. Birth-right despised is dreadful p. 448. Blessedness of mans-natural rectitude p. 111. Blessed estate of the New Covenant p. 254 259. Blessed how said of the Saints p. 664 665. Bodies of Saints re-united to souls p. 657. Bodies of Saints and sinners differ at Resurrection p. 591 592. Body of man subject to Gods wrath p. 184. Body it s very self-same substance shall be raised p. 591 592 593. It s prime endowments at Resurrection p. 593 594. Bodily infirmities shaken off in heaven p. 651. Blood of sin to be shed for the blood of Christ p. 296. Bowing at the Name of Jesus what it means p. 321. by whom to be done p. 322 323. C. Cause encourageth to suffer p. 2 3. Captain encourageth contest ibid. Calling effectual p. 353. what it is and how wrought p. 357 358. Called who p. 359. few p. 360. by what ib. from what causes p. 361 362 363. by what means p. 365. to what end p. 366. when p. 367. Call is holy ib. heavenly p. 368. without noise p. 370. immutable p. 371. Care accompanieth true r pentance 541. Case of man fallen helpless by nature 207. Catechismes commended 21. Children of God by Regeneration and Adoption 435. Children of God their carriage directed 448 449 450. Christ is Lord how 330 331. a good Captaine 2 3. Christ is truly God 266 267. and truly man 268. God and man 269. Christ and promises not God the immediate object of saving faith 460. Christians changes three 557. Christian Religion reasonable 483. Come ye blessed what kinde of speech 666 667. Command to Adam and Covenant of works 122. Complaints against God charmed 267. Compassion to brethren sheweth a sense of our own natural weakness 215. Communion an evidence of union with Christ 385. Conditions in order to mans Redemption between God the Father and God the Son p. 222 223. Conquest of enemies an effect of Faith 470. Conscience proveth that there is a God 43 44. Conscience engendreth fear 46 47. Consent of Nations universal and perpetual proves that there is a God 48. Confession of sin a part of Repentance 509 510. How to be made 511 512 513 514. Conviction wherein it consists and how it acts 493 494. Contrition wherein it consists 496 497. Conversion its parts 502. Crown of Saints in heaven what 654. It s threefold wreath 655 656. Covenant what it means 123 124 235. Covenants in Scripture 235. Covenant Natural what it is 236. Legal what it is 237 238. Evangelical what it is 239. Covenant an act of condescention in God 130. Imports Gods promise and mans duty 239. Gods dealing with Adam in Paradise how and why called a Covenant 125. Covenant of Works wherein it consists p. 126 127. How and why given by Moses 128 129. Israel was not under it ibid. Men out of Christ yet under it 130. Covenant of Redemption what it is and between whom 216 217 218 219. It is to be particularly improved by Believers 230 231 232. It confirms the Covenant of Grace its blessings 228 229. Covenant what 233. Gospel Covenant the best of Covenants 235 239. Covenant of Works and Grace are to be differenced by men 131. Covenant of Redemption different from Covenant of Grace 218. Creation the work of God 31. Man created holy and mutable 105. Creatures execute Gods wrath on man 189. Themselves liable to Gods wrath 190. Creeds Apostles Athanasii Nicene c. justified 20. Curse of the Law due to man by nature 181. Cure of faln man Omnipotent 208. D Death of Christ its kinde manner and grounds p. 283. The Reasons thereof 290 291 292. Death of Christ a sacrifice and only so possible 342. Deserving cause of Christ his death 345. Death of Christ was in our place and stead 347. Diligence in duty and readinesse to dye for Christ but a reasonable recompence for his death for us 297 299. Christ dyed willingly obediently and humbly 287 288 289. Death of Christ a pregnant Argument to Repentance 528 529 530. Death destroyed by the death of Christ 303. Desire accompanieth Repentance 544. Dependence on God the duty of such as believe God is 60 61. Divel an enemy to Faith 481. Divels subject to Jesus Christ 326 327. Divel limited by Christ 328. Doctrine of Trinity to be prized 82. Dominion of Saints 442. E Elect dead in sin before called and poor in the world p. 359. Entrance of sin into the world what and how 136. Enemies of man foiled by the death of Christ 301. Entertainment of Christ 434. Epistle to the Romans a Module of Religion 8. to the Hebrews 9. to Galathians ibid. Ephesians 10. Timothy and Titus ibid. Errors are obviated by a Module of Religion 12 14. Errors about Repentance 55. Error in fundamentals inconsistent with Faith 480. Morning Exercise when it begun and how profitable it hath been 23 24. Duties towards it 25. Extremity of hell torments by their inflammation fire and preparation and association with Divels 628 629 630 631. Eternity the property of hell torments 632 633. Evidences of eternal life laid down in a Module 15. Exaltation of Christ opposed to his Humiliation 306 307. It s priority to his humiliation as a merit or meer antecedent discussed 308 309. it was exceeding high 311. Exaltation of Christ by three
yield to a sottish despaire there is some hope when conviction ends in groaning rather than murmuring And you do not fret against the Lords Soveraignty but complaine to him of the naughtinesse of your hearts begging his grace for Christs sake therefore go and lie at his feet and say Lord I have a blinde minde a froward heart none more I shall never of my self flie the evil forbidden performe the good commanded renounce these bewitching lusts take up such a course of service to thy blessed Majesty O take away this stony untractable heart c. You are in Prison but you are Prisoners of hope if you do so 2. To presse the Converted to thankfulnesse we were once in such a pitiful case till God plucked us as brands out of the burning we were utterly miserable and destitute of all good O blessed be God that opened the Prison door and proclaimed deliverance by Christ to poor Captives and not onely proclaimed it but wrought it for us none but an Almighty arme could loosen the Bolts and shut back the many Locks that were upon us Peter when the Angel made his Chains fall off considered the matter Acts 12.12 and went to give thanks among the Saints Oh when there were so many Doors and Bolts upon you such difficulties and disadvantages in the way of your conversion Consider it and bless God for your escape Blessed be the Lord that gave me counsel in my reines Psal 16.7 3. Let us compassionate others that are in this estate poor souls in what a sad condition are they We have not usually such a deep sense of their misery as we should have Israel was to pity strangers because they were once strangers in the Land of Egypt we our selves have been in the house of bondage O pity poor captive souls Especially doth this concern the Ministery they that do induere personam Christi that stand in the stead of Christ should induere viscera Christi put on the bowels of Christ Phil. 1.8 God is my Record how greatly I long after you in the bowels of Christ Jesus when we were ungodly and without strength Christ dyed for sinners and wilt not thou labour for them and employ thy Talent to Edification Oh if we had more weighty thoughts about the worth and danger of souls we would not do the Lords work so sleepily as usually we do but as co-workers with God we would beseech you with all earnestnesse not to receive the grace of God in vain 2 Cor. 6.1 Every advantage should be taken hold off as a sinking perishing man if it be but a bough in the waters catcheth at it so should we presse you to improve all closer applications and Ministerial helps and that with compassion and tendernesse as having our selves been acquainted with the heart of a poor impotent captive sinner THE COVENANT OF Redemption OPENED Isa 53.10 When thou shalt make his soule an offering for sinne he shall see his seed c. O Fall the Prophets this Prophet Isaiah was the most Evangelical Prophet * Non tam Propheta dicendus est quam Evangelista Ep. ad Paulam Eustochium tom 3. p. 9. Quanto Propheta hic aliis antecellit Prophetis tanti haec ejus c. 53. edita Prophetia caeteris ejus praestare videtur oraculis Moâ—us in Praef. ad com in c. 53. Isaiae Hierome calls him Isaiah the Evangelist Of all the Prophesies of this Prophet that which you have in this Chapter is the most Evangelical Prophesie I do not remember any one piece of Scripture in the Old Testament so often cited in the New Testament as this 53. chapter of Isaiah it being cited there no lesse than eight or nine times The Eunuch you read of in the Gospel was converted by a part of it after God by the Ministry of Philip Acts 8.30 c. had opened his eyes to see Christ held out in it In the whole Chapter you have a most lively and full description and representation of the humiliation death and passion of Jesus Christ which indeed is so exact and so consonant to what hath fallen out since that Isaiah seems here rather to pen an History than a Prophecy That Christ all along is here treated upon Ingenuè prosâ—â—cor illud insum câ—put ad fidem Christianam me adduxisse nam plus millies illud caput perlegi c. Joh. Is Levit. vid. Horneb contra Jud. l. 6. c. 1. p. 408. and not the sufferings of the Jewish state I shall not now insist upon Philip when he had this Scripture before him he preached Jesus Acts 8.35 Christ brings it down to himself Mark 9.12 And the matter of it is so convictive from that cleare light that goes along with it that several of the Jews in the reading of this Chapter have been brought over to the Christian Religion as not able to stand out against the light and evidence of it The time allotted for this exercise being but short I must fall upon my work presently I come to that Branch which I am to insist upon When thou shalt make his soul an offering for sin he shall see his seed c. In the verse before you have Christs innocency he had done no violence neither was any deceit in his mouth why then did he undergo so much It pleased the Lord to bruise him and to put him to grief How could the Father salvâ justitiâ deale thus with an innocent person and with his own Son too I answer Christ had now put himself in the sinners stead and was become his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his surety and so obnoxious to whatever the sinner had deserved in his own person and upon this the Father might without any injustice and actually did for the manifestation of the unsearchable riches of his wisdome and love bruise him and put him to grief The Lord Jesus had no sin in him by inhaesion he was holy harmless undefiled Heb. 7.26 c. but he had a great deale of sin upon him by imputation He was made sin that knew no sin that we might be made the righteousnesse of God in him 2 Cor. 5.21 It pleased Christ to put himself thus under our guilt and therefore it pleased the Father thus to bruise him If you ask further what had Christ to encourage him either to or in these sufferings Though there was infinite love in Christ to put him upon all this and to carry him thorough all this yet there must be something more you have therefore here very precious * Mr. B. looks upon these rather as Prophesies than as promises Append p. 39. Verse 10. Ver. 11. Ver. 12. promises made to Christ upon this his undertaking as that he should see his seed he should prolong his dayes the pleasure of the Lord should prosper in his hand he should see the travel of his soul and God would divide him a portion with the great and he should divide the spoile