waâ— before So it is with all â—istempers in your soules by reason of sin if you look upon any beside the brazen Serpent your distemper will returne with double vigour upon you But certainly one vision of Jesus Christ will hid defiance to the stoutest of your lusts and all the powers of darknesse combined with them and in an encounter wilmore than conquer them The Host of Israel was very great well prepared for the battel but if ever the day be won David must come into the field Our fastings and prayers appeare a huge Host but they will rather gaze upon than ingage against an enemie if Jesus Chrisâ— be not in the field but the very câ—â—nte nance of Jesus Christ doth soon â—ill the enemie the avenger and makes all theâ— issue of sia in the soul to orove abortive The marrow of al this you have clearly laia open in the demonstration oâ— the Spirit in the following Sermons which I am confident to all that are led by the â—perit wilâ— be a ful vindication of the truth of Christ and of the worthy Author from those basâ— aspersions cast upon both by pride ignorance You shall sinde the sumâ—ne of this Work to be the sole exaltation of the Lord Jesus in Saints and duties and the debasing and trampling upon all flesh that shaâ— aspire to the seat of Christ the reviving and encouraging of drooping hearts by presenting Christ not themselves in alâ— his accomplishments to them Now if the world shall haptize this doctrine Antinomianisme the Lord grant that all the doctrine preached throughout the world may deservedly he caled by that name Ye thaâ— know Christ be not afraid notwithstanding all the censures of the world to reade the book and receive the truth be assured it is not presented to thee as a bait which is an 〈◊〉 troduction to a snare but if the Spirit of Jesus accompany it thou wilt certainly say as Christ did I have meate to eat which ye know not of I should rather cloud the work then honour it if I should proceed to a further commendation of it I leave it therefore to the Spirit to make out the worth of it to the spirits of the Saints and am concluded under this faith that all the malice and carnall wisdome of this generation shall never be able to interrupt the course of it As for the Author though hee was never known to me yet those works of his which I have perused do encourage me to believe that whilst he lived in the world he lived in God and now his earthly tabernacle being dissolved he is taken up into that fulnesse which hee only saw in part whilst he lived here and though whilst he was upon earth it might he his portion with his Lord and Master to bee mocked and buffeted in the High Priests hall yet now sits with him 〈◊〉 fruition of that glory for which â—e was theâ— a susserer what â—ow reâ—eatins but that yeâ— which through the Spirit have tasted thâ— sweetness of 〈◊〉 Ministry in the same spirit look up to your Father and neg of 〈◊〉 that those who survive in the worke of the Gospel may goe on where he left in the plentifull effusion of the Spirit the glorious truths of Christ may bee amongst thâ— Saints as the Sun in his height and amongst the rest forget not him though unworthy to be numbred with them who iâ— ambitious of nothing else but to he All in Christ and nothing in self Geo. Cokain To the impartial READER READER TRUTH needs no shield to shelter it her oâ—â—n bare breasts are armor of proof against all daring darts of ignorance and pride and therefore walks fearlesse in the midst of all those vollies of bitter words who ever vaunts in putting on his harness Truth only triumphs in putting it off this never quits the field without the Garland God that calleth to the combat carrieth on with a conquering hand the gates of hell assaolt but prevail not wee can do nothing against the truth but for the truth The Prince of the air musters up his forces and retreats his blacke guard falls on with him and are shamefully beaâ—e back kings with their armies flie before it the powers of darkness like Jebu march against it suriously they attempt storm but a the brightness that is before this Sun the thick clouds remove one of truth subverts the tents of darknessâ— What is stronger then truth whâ—â—e going out is as the morning â—â—eth up to a gloâ—â—ious day That ancient Emâ—â—eme is a true Image of truth a candle in a lanthorn upon 〈◊〉 bill beleaguered 〈…〉 blasts 〈…〉 the flag of defiâ—â—ce with this Morto Frusi à . It is buâ— lost labour to dig a trouch about that city for which the Lord â—ath appâ—â—ted salvation for walls and bulwachâ— but though it be secured from subveâ—sion yet it is not protected froÌ„ opposition You know how it went with Christ was not his cradle cut out of the same wood of which his crosse was made His first entrance upon the stage of this world portended a black day at his departing his sudden flight into Egypt from Herods barbarouâ— jealousie was but the Prologue to that sad Tâ—agedy which he ended on Mâ—unt-Calvary nor may his children or servants expect better antertainmâ—nt bonds or afflictions or both abide them that are faithfull they have called the Master an impostor 〈◊〉 Beelzebub Is the servant above his 〈◊〉 I know this sâ—â—vant of truâ—h hath had 〈◊〉 in suffering for it â—nâ—â—â—â—s men pursue those that out-goâ— them a Pâ—â—â—sâ—e will frone any even Christ that shall 〈◊〉 to teach them beyond their old diviâ—â—y Much dirty geer hath been cast upon the Author of this book which if it could have fastned on him I were by speciall ingagements bound to wipe it off but a false tongue cannot make a guilty person Rabsheka's railing made no breach in Jerusalems wals Christ alone must be exalted and all flâ—sh made his foot-stool But there bee some that seeke to darken the wisdome of God with the words of man and draw a specious vail over divine mysteries that so it may be not intentionally understanding is hid from the simple these make a fair shew in the flesh But I had rather see the King in his plainest cloaths then his fool in a painted coat Where is the Scribe where is the wise where is the disputer of this world The loftinesse of man must be laid low his glory buried in the dust all his perfections come to an end but if thou desirest to see truth in a comely dresse cleer complexion thou maist have a full view thereof in this ensuing Discourse Say not the Treasise is too smal to contain so vast a subject but rather admire his skill that discovers so much of heaven through so smal a prospective Wee applaud their art that contract the wide world into the narrow compasse of a slender Map What a deal of worth
indeed of the world never stirs nor moves God because he know well enough how he can blast every attempt yet because he knowes that his people have some flesh remaining still in them the appearance of a tumult and the opposition of the Gospell may peradventure put them into an affright The Lord therefore endeavours to hearten his own people against the frights that they might take in regard of the outward appearance of opposition and this he doth in the words of the Text Feare thou not for I am with thee bee not dismayed for I am thy God Now lest there should be a mistake to whom the Lord directs this speech for the intent of the Lord may be mistaken in the extent of the people to whom hee speakes and therefore in the 8. and 9. verses the Lord shews to whom he speaks such incouragements But thou Israel art my servant and Jacob whom I have chosen the seed of Abraham my friend Object Why some will say It seemes then that in this Text Gods speaking of comfort and encouragement is confined onely unto the people of the Jews that are the children of Jacob and the seede of Abraham and therefore what ever comfort there is in the Text there is little comfort belongs unto us Answ Consider the ninth verse and then it will appear that though God speakes of Jacob Israel and the seed of Abraham yet he doth not speak of the seed according to the flesh but according to the Spirit for in the ninth verse you read the words thus Thou whom I have chosen and taken from the ends of the earth That Jacob then and Israel to whom the Lord speakes these comfortable words is the Jacob and Israel that is called from the ends of the earth Now if you would know what is meant by the ends of the earth the Prophet will tell you in chap. 43. of Isaiah and the 5,6,7 verses Feare not for I am with thee I will bring thy seed from the East and gather thee from the West I will say to the North Give up and to the South Keepe not back bring my Sonnes from farre and my Daughters from the ends of the earth even every one that is called by my name As much as to say this Israel and Jacob to whom the Lord speaks not to feare is a people gathered from the East and from the North and from the South and from the West now the seed of Jacob naturally considered is not of that extent as to over-spread the World every way however the last clause that it is even every one that is called by his name puts it out of doubt that it extends also to us Gentiles This I note beloved that so we may not only have a guesse that the comfortable language frequently mentioned by the Prophet belongeth unto us as wel as the Jews but that we may see that it is the mind of the Lord that he hath revealed it himself that it doth indeed extend it self unto us for by the way solid comfort wil not be raised upon meer guesses or presumptions taking things for granted without the sense of a good foundation to bear up such comforts All the comfort people have when they runne upon guesses is onely abiding with them so long as there is not administred an occasion of discomfort But all the comforts in the world will vanish that have not some firme foundation when they are struck at and when some tempest beats against them to cast them downe And therefore it is good to bee established in every truth wherein comfort may be received Now from this passage as it hath reference to the coherence I may observe unto you that When ever the Lord Jesus Christ is set up in freshnesse and glory and beauty he doth alwayes meet with strong opposition I say the Lord Christ that righteous Man was never raised up but a storme was raised with him there is an everlasting fighting against the glorious light of Christs Gospel when ever it breakes out You may see the truth of this beloved especially since Christs personall coming at all times no sooner did the Apostles begin to preach Christ as raised from the dead but a madnesse and a fury grew upon those that thought themselves in authority as the Scribes and Pharisees their swords were presently drawn their prisons set open to clap up those that preached Christ Herod killed one imprisoned another intending to kill him too Beloved I need say little of this your owne experience may now be a sufficient witnesse of that which perhaps you feared long before Now is come the time of reformation and purging of the Church the time is come of setting up the Ark and bringing Dagon down you see the fruit of this you see what combustions this hath raised in the world let Christ himself be never so peaceable yet when he comes men will picke a quarrell with him therefore by the way as it is a truth in generall so is it in particular cases too When ever we the Ministers of the Gospel devote our selves only to set up Christ and labour might and maine upon this worke we must expect to have the world about our cares And for you beloved if you dreame of peace and rest in the world if you dreame of finding of friendship and amity and applause with men while you endeavour to set up the Lord Christ you mistake your selves exceedingly You must looke for uproars and tumults and clamours from the world and there will be these continually attending you In the second place from the coherence you may observe As mad and desperate as the world is and the enemies of Christ are in fighting and making opposition against Christ yet no weapons formed in this kinde shall prosper The Lord hath raised him up saith the Text and he shall rule over the Heathen and they shall bee as dust before his sword and as driven stubble before his bow I say this shall come to passe and therefore it is no great matter how majestically the world lookes and how mighty it makes it selfe for beloved if all the World should combine against one person that stands for the cause of Christ rather than Christ should sinke this person should bee able to withstand even the whole World But however let thaâ— person bee borne downe to the ground or over-borne with the World Christ shall never be over-borne Christ shall reign in glory and triumph not onely in Heaven but also in his Church too When all comes to all let them fight never so desperately Christ shall bee the conqueror he shall puriue nay he shall passe onâ— softly hee shall not neede to take any great pains nor toile to maintaine himself thus set up and destroy his enemies hee shall doe iâ— with ease But this is not that I meane neither I come therefore to the Text it selfe The Text is a word of incouragement or a word of heartening held forth to those spirits
Abednigo there was a hot fiery furnace prepared for them seven times hotter than ordinary the King proclaimes that what ever he be that will not fall down and worship his Image should presently be cast into this furnace This was enough to startle a person and make him tremble But how is the temper of the three children expressed there We are not say they carefull to answer thee in this matter These threatnings though very fearfull in the eyes of others seemed but a matter of nothing to them they made a tush at it We are not carefull to answer thee in this matter Even so people are then free from feare who when evill is comming care not for it a man when he cares not for any thing that assailes him hee rusheth in upon it and although it seeme to threaten unto him some mischief yet he is confident it cannot hurt him So far forth as youâ— can overlook evills drawing on upon you more or lesse not regarding them in respect of any hurt they can doe you so far forth are you free from feare Object You will say none in the world can have such a temper of spirit when dangers are growing especially great and thick upon them Answ No What say you of these three children I speak of men now they were carelesse Object You will say it may be that was an extraordinary case Answ Nay you shall finde that the very ground of the undauntednesse of their spirits was the same which the Lord proposeth in this Text to put us out of feare We are carelesse to answer thee in this matter Why Our God whom we serve is able to deliver us and he will deliver us The carelesnesse of their spirits was grounded upon a common principle of the whole Church and upon the same the Lord proposeth to all the rest of his people as well as to them they being confident God was their God neither the greatnesse of the King nor the violence of his threatnings could stir them a jot they were all nothing to God who was their God who was able to deliver them and would deliver them Their confidence in this was that which made them break forth into this bold expression We are carelesse to answer thee in this matter But now let us consider what the people of God should not feare Object What to be affraid of nothing doth not the Lord himselfe commend feare to men Nay is not God himselfe called the fear of Isaac and yet would you make us to believe that we should have no fear Answ I answer there is a threefold feare here is a naturall feare a religious feare and here is a turbulent feare A naturall feare is â—othing else but such an affection as is in men â—y nature that they cannot be freed from such feare was in Christ himselfe without sinne There is a religious and godly feare and that is nothing but an awfull reverence whereby people keepe a fit distance between the gloriouâ— Majesty of God and the meannesse of a creature and it is opposed to saucinesse And theâ— there is a turbulent feare and that is a feare 〈◊〉 disquietnesse now all disquieting feare is thaâ— which the Lord endeavours to take off froâ— his people Well but what are the things you will say we should not bee affraid nor dismayed atâ— Perhaps I shall pitch upon things people are much affraid of and will thinke strange theâ— should not be affraid of them First I must tell you the people of Goâ— his owne people they need not be affraid 〈◊〉 their sins And yet let me not be mistaken 〈◊〉 doe not say we must not be affraid to sinne bâ— they need not be affraid of their sins they thâ— have God for their God there is no sin thâ— ever they commit can possibly doe them anâ— hurt Therefore as their sins cannot huâ— them so there is no cause of feare in their sinâ— they have committed Object Some will be ready to say This 〈◊〉 strange All the evils in the world that comâ— they grow up from the sinfulnesse of men If man be affraid of any thing he should bee aâ—fraid of sin from whence all evils do flow Answ I answer beloved it is true sin natâ—rally is a root bringing forth all manner of evill fruit The wages of sinne is death but yet I say what ever sin in its owne nature brings forth yet the sins of Gods peculiar people they that have God for their owne God their sins can doe them no hurt at all and in that regard there is no cause of feare from any of their sins that ever they have committed Beloved I conceive this may seeme somewhat harsh to some spirits touching the truth of it especially to such as misconceive the drift at which I aim which is not to incourage any one unto sin but to ease the consciences of the distressed I desire you to resolve with your selves this one thing so far forth as the Lord reveals it so far you will sit downe contented with the minde of the Lord revealed to you and I beseech you kicke not against the truth There is not one sin not all the sins together of â—ny one believer that can possibly do that belieâ—er any hurt real hurt I mean and therefore he â—ught not to â—e affraid of them How will that â—e made good you will say I will make it apâ—eare out of the seventh to the Romans from â—he midst of the Chapter to the end you see â—ow the Apostle carries it along especially â—bout the 15. and 19. verses where it is true the â—postle expresseth himself in heavy complaints â—gainst such sins as befall believers The good that I would doe that doe I not and the evill thâ— I would not do that doe I insomuch that in tâ— last verse but one the Apostle with much vehâ— mency puts the question thus O wretâ—hed mâ— that I am who shall deliver me from the body of thâ— death Some will be ready presently to saâ— here you see plainly is a fear of sin or ought 〈◊〉 be here is a body of death in men to be affraâ— of But give me leave to tell you that thâ— Apostle in this Chapter as I conceive doâ— personate a scrupulous spirit and doth nâ— speak out his owne present case as it was at thâ— time when he speaks it but speaks in the persâ— of another yet a Believer and my reason 〈◊〉 this Because the Apostle in respect of hâ— owne person what was become of sins wâ— already resolved therefore I conceive he doâ— act the part of a troubled spirit that in respeâ— of the multitude and prevalency of corruption was ready to cry out O wretched man who shâ— deliver mee from the body of this death But maâ—â— how the Apostle answers this question whâ—ther it bee his owne case or anothers foâ— will not stand upon that and you shall plainâ— see the Apostle concludes though there 〈◊〉 such marvellous filthinesse and prevalency 〈◊〉
God if there were no operation suitablenes in him and a kinde of fulnesse to supply your wants then your propriety in him were much the lesse conâ—derable But you shall finde the Lord is not more rich then he is sull of vertue unto all thoâ—â— to whom he is a God The quintessence of a vertues are in him all the vertues of the world are but beams that proceed from him they are buâ— fruit that drops from him he is the root from which all vertue is derived The vertue of 〈…〉 is more eminent in God that gives power 〈◊〉 the Phylicke therefore God must needs be in â—â—ad of all these and in the room of them and abundantly supply the want of all It was an excellent speech of a woman which lived in Queene Maries dayes from whom because of her courage for the truth they would take away her bread to whom she answered That if they took away her broad God wou'd take away her stomach There is such an usefulnesse in God that hee serves for all the necesities in the world And consider this more fully observe the variety of uses that there are in God to all that he is a God unto all all manner of plenty all sorts of plenty and variety are comprised in him Reckon up all the wants men are subject unto many Physitians and Chirurgions have dived into the severall and various kindes of diseases incident unto the body of man but suppose every creature should â—t down to caâ— up every particular diâ—ease or want that it is subject to or any one of his kind it would make up more Volumes then are yeâ— in the world by setting down particularly every defect that is incident to the whole creation one time or otherâ— yea were the wants multiplied to infinite millions more then they are indeed yet there is such variety of help and supply in God and such plenty in all those â—eâ— rall varieties as that there is no infirmity no disease no lack but there is a fulnesse of 〈◊〉 for it in God especially to his people after he is become their God for all this vertue he puts forth in their behalf who are his and whose he is so far as it may be for their good As for the quantity of goodnesse and treasure that is in God the truth is beloved it is nor to be expressed the word quantity is but a representative word to set out how much usefulnesse and helpe there is in God to our apprehension for quantity hath dimensions and bounds and are and may bee compassed but there is no bounds of helpfulnesse in God there is no want upon you but we may say of you as of a Map the Map may be but the bredth of a mans hand and yet it describes countreys that are of vast circumference Beloved you are the Image of God it is true but yet you are the Image of God as in a little Map that hath the world inclosed in it God is an infinite vastnesse far above your capacity be you as empty as the creature may be you are but as a Nut-shell to be filled with the waters of the whole Ocean God is an Ocean of treasure and goodnesse to fill you up with this treasure is to fill a Nut-shell with the Sea the truth is beloved the Lord is so full that much of this fulnes goes by a flood-gate as I may so speak because there is more then will run through thy Mill but still there is as much as will fill it and keep it in a perpetuall motion never to stand still Art thou sick God hath health in him art thou poor God hath wealth in him Art thou in any extremity God is a Comforter he is the God of all consolation Art thou at thy wits ends his wisdome is infinite Art thou weak he is omnipotent there is no disease nor infirmity but remedy is most plentifully with him Object But some will say Is the propriety such in God and is God so abundant to those that have propriety in him How commeth it then to passe that those whose God he is are so far to seek as they are for many things that their God can supply them with having many things in himselfe that they want How many are the complaints How many are the things that they want that God could supply It seems therefore that there is not such propriety as that he is or may be so usefull to his people and that they may have power of it Answ For answer to that let me tell you that there is nothing in God wherein he may be usefull for the good of a person but the Lord doth pouâ—e out himselfe into this person and is never wanting nor lacking to him there is nothing thou complainest of that God doth not afford thee out of himself but it is not good for thee that thou shouldest alwayes have those things which thou thinkest thou wantest 〈◊〉 it is no infringing of propriety to with-hold from a man some things at some times that are his owne As for instance suppose a man bâ— in a desperate humour to kill himself and draw his owne sword to run himself thorow he is but a ferry friend that will let a man have his owne sword to do himself a mischief Suppose a father of an unthrifty son hath an estate of this childs in his hands because the estate is the childes were it wisdome in the father to let him have the ordering and disposing of this estate to waste it unthriftily and unprofitably were it not the property of a wise father to keep it for better uses and purposes for his son There is nothing that the Lord doth hold from his owne people to whom he gave up himselfe but that which in the use thereof would do them more hurt then good Object Yea but peradventure you will say you doe not speake of such things that God might afford that will do us hurt but to those that God hath given himself unto there are wanting many things that would be very good for them they are very much distressed and God hath in him that which will case them they seek to God for it and they cannot finde redresse though it be in God If God be so beneficiall then why cannot they have that is good for them out of him Answ I anâ—wer there is nothing that is good but you have it out of him â—â—t me tell you beloved you are not alwayes â—it to bee judges what is good for you of those things that God hath in store for his people A man may be in a distemper and may judge amisse You know when a man is sick of an Ague hee may exceedingly crave and desire drink he may shake and he may ask for that that is his owne in his â—â—cknesse and yet for all this greedinesse of his 〈◊〉 it is a loving wifes duty to keep this drink from him till the wise Physitian permit thus would it
God should fetch any argument or any motive to make himselfe our God from what wee do And if wee could do any such thing yet there cannot be any moving power in such performances to obtaine God for our God for in the very best of our performances there is unrighteousnesse there is filthinesse any the Prophet saith that all our righteousnesses are as filthy rags sweet motives to prevail with God for such a gift as to communicate himself No beloved it is not what we do but what he in his own thoughts hath freely determined to do for us Object But you will say Christ makes God to be our God Ans I answer beloved in some sense that is true but as I said before originally Christ doth not make God to be our God Give me leave to open this clearly unto you for I must tell you that Christ himself is marvellous chary and wary not to assume or take to himself that which belongs unto his Father nor should wee give to Christ himself that which belongs unto God peculiarly as giving Christ himself unto us Christ saith Give to Cesar the things that are Cesars and to God the things that are Gods and this holds as true between God and Christ as Mediator Give unto God the things that are his and to Christ the things that are his For our Saviour in John 17. at the beginning of the Chapter saith speaking to the Father in prayer I have finished the worke that thou hast given me to doe What worke was that towards the latter end of the Chapter you shall finde As thou Father art one in mee and I in thee so also they may bee one in us as much as to say that thou mightest communicate thy selfe to them observe it Christ doth professe that it is the work that his Father hath given him to do that he did not put himselfe upon it originally but the Father did put him upon it The truth is the meer good pleasure of God contriving determining and ordaining this communicating of himselfe was the first originall and ground that Christ was sent into the world that hee was conceived in the womb of a Virgin c. And the Lord by the obedience and righteousnesse of Christ hath actually brought all the benefits of the Gospel upon us to which end Christ hath done this work But the first conception of it and the foundation of it was the thing by which he was Christ and Mediator and therefore Christ could not be the originall of that eternall decree and purpose of God to communicate himself to us for the execution whereof Christ was sent into the world The Schooles have a rule that the end of a thing is first intended though it be last in execution so this that God would communicate himself to the sons of men being the end for which Christ was sent though till Christ had by vertue of his death made way there was no actuall communion yet still it was the end of Christs coming into the world it was in the mind of God before the means was in being Therefore if you will have God to be your God you must not thinke that such and such things will make God to be yours Nothing will get God to be yours but his owne free motion from himselfe by his Son Secondly there is a way by which God is found to be the God of such peopleâ— now these things being confounded together put people into a labyrinth thinking the way to find God and to get God is all one now although it is the meer good pleasure of God himself that doth bestow himselfe upon us yet he is pleased to chalk out a way whereby he may be found to be our God and that we may find him to be so we must meet God in those wayes he useth to be met in But you will say How doth God usually manifest himselfe and how is he found of his people to be theirs I answer there is an efficient of our finding out of God or a passive instrument of finding him out the way of finding out of God efficiently to be our God is the Spirit of the Lord acquainting the spirits of men with the minde of the Lord. I say he is the efficient All the world is not able to work any impression upon the spirit of a man that the Lord is his God but only the Spirit of the Lord must perswade the spirit of man that he may receive this principle It is true indeed the Spirit of the Lord doth it according to the word of Grace and speaks no more to the spirit of a man but what is in the word of Grace but the word of Grace it selfe doth not of it selfe work this impression that God is my God or thy God but the impression is wrought by the Spirit of the Lord. Object What serve all the Ordinances for will you say is not here a crying down of Ordinances There will bee still this scandall cast upon us But let me tell you there is a most comfortable use of Ordinances though they â—erve not to such high purposes as these are I say though they are not efficient to beget and finde out and reveale to the spirits of men the things that concerne God yet besides the efficient revelation of God to be our God from the Spirit alone there is a passive inâ—â—rument by which the Lord doth make himself â—nowne to be the God of his people but that way is meerly passive and not active First passively God makes himself knowne to be the God of his people by the word of his Grace and Faith laying hold upon the word of Grace revealed and more subordinately in Prayer Fasting receiving of the Lords Supper and such Ordinances so far as they are mixed with faith Now give me leave in a few words to communicate unto you the full use and utmost extent of Gods thoughts concerning the Ordinances that he hath propounded how far forth he would have the creature look upon the Ordinances and as much as may be put upon the use of them so farre forth as they are usefull Know therefore as I said before that all these Ordinances are but passive wayes of conveying this great Gift the knowledge of God to bee our God I mean more plainly thus These Ordinances are only of and in themselves empty dry chanels or pipes through which the Spirit of the Lord brings from God himselfe the Spring these riches and conveyes the same into the spirit of a man Look as a chanell digged in a dry ground is the way through which the Spring conveyes his water into a Cisterne the chanell it selfe communicates none of its own only it is a passage through which the Spring conveys his water so are all the Ordinances even Faith it self Prayer and all other services they are but chanels through which the Spirit of the Lord passeth and bringeth from the Lord himselfe the Spring and Fountain the revelation
Christ doth maintain and plead First I say of all Believers he calls them little children as well as strong men even the cause of little children even when they have sinned without limitation of this sin they shall commit For he doth expresse himself in generall terms it is the cause of those that do sin If any man sin Secondly the cause not only of present Believers but also the cause of all the Elect Believers or unbelievers if they be elected It is true they shall believe in time but yet I say Christ is an Advocate of them while unbelievers if they be elected There is not a sin in the world but as it is damnable in its own nature in the rigour of justice so it doth not allow of any forbearance it is only Christ that makes the forbearance evun untill they are called Then we came to consider how Christ our Advocate is qualified to manage this office with that efficaciousness and successe to the comfort of those whose cause he doth maintain The qualifications of Christ are expressed in three things in the Text. First for the title he is anointed to be an Advocate he hath a lawfull call to the Bar nay he is priviledged there is none to plead but himself Secondly it is Christ anointed that is gifted and made an able Minister in the 42. of Isaiah and the beginning of the Chapter in the 1. v. the Lord tells us how he shall not be dismayed he will hold him up and saith the Text There the Isles shall wait for his Law we must understand it two wayes The Isles shall wait for his Law that is the Isles shall now be directed and guided by him as their Law-giver or we may understand it thus he shall be so good a Lawyer that the Isles shall waite for his Law as much as to say If a man have a cause to be tried he heares of a good Counsell and a Lawyer very expert in the Law such a man waits for such a mans Law he waits for the Law out of his mouth he hopes he will plead his cause so well that it shal go well with him God makes Christ so good a Lawyer that when he comes to plead his Law he shall carry the sentence on his clients 〈◊〉 Secondly he is Jesus 〈◊〉 the Text and in that is imported 〈…〉 equalification of Christ to exercise his â—ffice of Advocateship Jesus as much as a Saviour and it shews the efficacie of his pleâ— he pleads the cause of his clients so strongly that he sayes Thirdly the qualifications of Christ unto his Advocateship sâ—mported in the third title he is Jesus Christ the righteous saith the Text He is Jesus Christ the righteous in a double sense and in both of them is declared the excellent qualifications of Christ to Advocate for us First he is Jesus Christ the righteous that is the raithfull a Conâ—sellor that will deal truly with his client A Counsell that will deal uprightly a Couâ—eâ— that will not fall Secondly this Advocate is Jesus Christ the righteous 〈◊〉 Christ who hath such a righteousnessâ— as â—â—at the whole strength of his plea the force â—f his Argumenâ— that he doth â—â—â—e in his 〈…〉 together in his righteousnesse The 〈◊〉 expression imports what Christ himseâ—â— is this imports what his Argument is I say the only argument that hath the carrying power to leade the cause to state the conclusion for the client the only force of the argument lies in the righteousnesse of Christ this is that 〈…〉 is that 〈…〉 this is that which makes 〈…〉 thing with God to so give and to 〈…〉 I say his righteousnes this is 〈…〉 which the whole 〈…〉 which all our 〈…〉 that keeps us from 〈…〉 nothing else could be 〈…〉 of all things in the world 〈…〉 be more searched into and 〈…〉 then this one truth namâ—ly that it is the righteousnesse of Christ that prevailes in plea with God for a person that dâ—th sin and this righteousnesse of Christ only I shall therefore endeavour for the cleering up of this thing that the strength of Christs 〈…〉 God doth lie in his righteousnesse Here 〈◊〉 I shall endeavour to shew you First evidently onâ— of Scripture that it is this righteousnesse of his and only this righteousnesse of his that prevails with God for the discharge of a member of Christ when he doth sin Secondly we shall consider what this righteousness is that doth so prâ—vail with him First I say the Scripture or rather the Holy Ghost in the word of Grace holds forth this truth frequently unto us that all the strength of the plea with God and consequently all the ground of solid comfort unto us doth wholy depend upon the righteousnes of Christ and nothing else Look into Psal 50.5 6. verses for David even in his time was marvellous cleer in this truth Gather my Saints saith the Lord in that Psalm such as have made a covenant with me by sacrifice and the heavens shall declare his righteousnesse Gather them together that is bring them to judgement such as have made a covenant with me by sacrifice and then when they stand in Judgement The heavens shall declare his righteousnesse The Text doth not say the heavens shall declare my righteousnesse though that also is a truth that the heavens do declare both Gods and Christs righteousnesse Gods in passing sentence of absolution Christs pleading so for this sentence that God in justice cannot but passe the sentence The heavens shall declare his righteousnes saith the Text. Either understand it thus the righteousnesse that shall be pleaded is the righteousness that comes down from heaven of which wee shall speak more hereafter or thus the righteousnesse which Christ shall plead shall be so cleer and evident in the prevalency of it that the Sun in the Firmament the Sun in Heaven hath not a cleerer brightnesse in it then this righteousnesse shall have to cleer up the business Gather my Saints together that have made a covenant with me by sacrifice saith the Text. What sacrifice will you say or what is there in sacrifice that the Lord should be in covenant with his people Look into the 51. Psalme and verse 19. you shall there see what there is in sacrifice that makes a covenant between God and his people Then shalt thou be pleased saith David with the sacrifice of righteousnesse righteousnesse in the sacrifice is that which doth procure a pleasedness in God unto those persons unto whom sacrifice doth belong or for whose use sacrifice doth serve I say righteousnesse in the sacrifice not an inherent righteousnesse in the typicall sacrifice it self For saith the Apostle it is impossible that the blood of Buls and Goats should take away sin But there is a righteousnesse that is declared from Heaven and annexed to the sacrifice the righteousness of Christ this is that which puts an end to the quarrel this is that which makes an agreement between those that are at
In this he is a Housholder with a witnesse he cannot eat his morsels alone he must impart that he hath The tender mother if she have but a bit the childe must have half with her and participate thereof And therefore in the 1. of Iohn he is full of grace and truth saith the Holy Ghost and of his fulnes we have received grace for grace What better Husband can you desire in the world then to have his whole purse at your command You are not at stint and allowance you may draw till you are weary there is no shutting up of the chest of his treasure he is a Fountain set open for you But to draw towards our purpose There are two offices the Holy Ghost is pleased to acquaint us withall proper unto Christ as an encouragement to win people unto him The first is generall in respect of creation and providence over the whole world the second is peculiar and speciall over the Church alone that is the office mentioned in the Text He is the head of the body the Church the beginning In the words you may observe with me a Proposition and an Eposition and Interpretation or an Allegoricall Proposition and the exposition of the Allegory The Allegoricall Proposition is He is the head of the body The interpretation of it is He is the beginning of the Church In the words note whose office this is that is here spoken of it is he that is the Head even the Image of the invisible God the deare Son of God Secondly note the office it self what that is It is Headship He is the Head of the Church He is the beginning Thirdly note among whom this office is executed and for whose use he doth execute this office that is the body interpreted to be the Church the severall members of Christ I will not set down any other Proposition but what the Apostle hath stated in the Text using his own words Christ is the head of the body the Church the beginning A head and so consequently a body admits of a threefold consideration Sometimes it is taken naturally and so proportionably it hath a body consisting of naturall members Sometimes a head is taken politically and so proportionably it hath a body politique But here it is taken spiritually for a spirituall head and a spirituall body Christ is the head and the Church you see is the body so that this is here a mysticall body And the Church is called a body not that it hath a compleatnesse without a head but in reference to the head it is called a part of the whole A body and a head is but a compleat body indeed Sometimes the body goes for a part and sometimes for the whole Here it is taken for a part only But that we are to insist upon is this First to take into consideration who this is that is the head Secondly what this office of Headship doth import unto us Thirdly how this Head is furnished to the office that is proper for a head to a body Fourthly and then as time will give leave we will have a word or two of application First who this Head is You will say we need not ask the question it is confest by all it is Christ It is true it is so but yet there is a mystery in it and peradventure the thoughts of many persons are something more confused in the apprehension of Christ as he is Head then haply they might be And it may be there might be a more cleer apprehension of Christ considered as he is Head then yet there is among us I will therefore as cleerly as possibly I may state unto you under what confideration Christ is to be considered being head of his Church or of his members Note for the making way to this that there are five very distinct things in Chrirst I say all five distinct one from another and all of them as you shall hear in the closure concurre together in Christ as head of the Church First in Christ theâ— is the one only divine nature and Godhead there is no God in the world but the God that Christ is This is worth your consideration for the mindes of men are apt frequenty to 〈…〉 so between God and Christ as if God were one and Christ distinctly another 〈…〉 God 's when as the truth is there is no other God 〈◊〉 the world but what Christ himself 〈◊〉 My Lord and my God said Thomas speaking to â—hrist And in the 2. chap. or this 〈◊〉 to the Colossians vers 9. the Apostle saith thâ—â— in 〈◊〉 dwels the fulnes of the Godhead bodily In the begining was the Word and the 〈◊〉 was with God and the Word was God In 〈◊〉 1. chapter of Iohn and the 1. vers Christ is God there is but one God in all the world and therefore you must know that you are never to separate in your thoughts God from Christ Alwaies as you look upon Christ so look upon God or as you look upon God look upon God no otherwise then as he is in Christ as if there were another God besides what Christ is for there is no such thing Secondly besides the Godhead there is the eternall ineffable personality in Christ as he is God so he is the Son And in this though we cannot fathome the difference yet certainly there is a personall difference between the Fatherhood and the person of the Son There is but one God as I said before but the persons are three the Father is one the Son is another and the Holy Ghost is another There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one Now the Father and the Son and the Holy Ghost are not all one personally but the Son is the Son and the Father is the Father But the Godhead of the Father and of the Son is one that is the true meaning there is a difference between the person of the Father and the person of the Son but this matter is not to be pryed into by humane wit For this of all the mysteries in Scripture is the pure object of meer faith there is no humane way to illustrate the difference between the eternall Fatherhood and the eternall Sonship Thirdly in Christ there is a distinct human nature that is as this man is not that man such a distinct individuall human nature Christ hath having a peculiar soul and body of his own that which was born of the Virgin Mary and suffered upon the crosse distinct I say from our individuall souls and bodies Fourthly in Christ there is to be considered an ineffable and incomprehensible hypostaticall Vnion of the divine nature of the second person in the Trinity and humane nature in one person There is difference between the being of God and man considered severally and the being of Christ as Mediator The Godhead of Christ is not the Mediator simply the Manhood of Christ is not