in the very nature of it is a vindication of the equity of the injur'd Law the reparation and amends it makes it self for the wrong done it by damnifying the person injuring her proportionally to the injury Now that a justified person must be charged with guilt i. e. with the breach of Law and by consequence with desert of punishment appears because otherwise if a man be pronounced tighteous whom no body ever accused or questioned he is only praised not justified 2. The person to be justified must plead for himself either in person or by his Advocate who sustains his person for to refuse to plead is to despaire quite of being justified and to abandon ones self over unto punishment silence gives consent it argues the accused person hath nothing to say for himself why he should not be condemned Our Law you know sheweth no mercy to one that will not plead he is to be Prest to death An endited person must plead therefore something in his own behalf why he should be justified if he would be Now either the man is guilty of the charge or not guilty I must speak to both cases and shew what pleas are requisite in each and which of them is the plea upon which a sinner is justified at the Bar of God Case 1. If the endited person be not guilty of the charge justice it self must justifie him upon that plea. Si accusasse sufficiat quis erit innocens an innocent person may be accused he can never be convinc't for that that is not can never be demonstrated the Judge or Jury were themselves guilty if they found innocence guilty Now to be justified thus is to be purely and meerly justified not at all to be pardoned for such a one stands upon his termes bears himself upon his own righteousnesse begs no mercy 'T is no favour to justifie him 't is his due he is not beholding to the Judge a jot the exact rigour of the Law acquits him To bring this to the present businesse I shall demonstrate that we can never be justified at the Bar of God by pleading not guilty For First the plea is false Although in a very restrained sense there is none so wicked but he may plead not guilty and be justified as to this or that particular fact charged upon him Nimrod was not guilty of Abels murther Nay a Saint may be guilty of some sins which the Devil may plead not guilty too as grieving the comforting the sealing Spirit abusing the Redeemers grace c. yet nothing short of universal innocence nothing but a perfect righteousnesse a total exemption from all manner of guilt will entitle us before Gods Tribunal to this plea James 2.10 For whosoever shall keep the whole Law and yet offend in one point is guilty of all 1. Because the punishment due to the breach of the whole Law viz. the curse of God is due to every breach of every part Gal. 3.10 Deut. 27.26 Cursed is he that continueth not in all things which are written in the book of the Law to do them The wages of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every single sinne is death Romans 6.23 2. Because he that offends in one point affronteth the authority of all as is excellently observed in the next verse For he that said James 2.11 Do not comâ— it adultery said also Do not steale Every sin hath Atheisme in it it denies the God that is above to trample upon the Majesty of God shining in oâ—e Commandment is at once to trample upon that Majesty which enacted all 3. Because thereby he becomes infected with a contagious disposition to be guilty of all the same principle which embolden'd him now will another time if but excited with equal strengths of temptation to commit any other sin or to repeat the same sins again and again though excited with still weaker and weaker temptations for as frequent acts strengthen the habit of sin so the habit facilitates the acts From hence it appeares that the holy Angels that Adam in innocency that the man Christ Jesus might indeed plead not guilty before God and be justified upon that plea but now impossible for us Rom. 3.20.23 Psa 14.1 1 John 1.8 Secondly the plea being false there is no hope upon this issue to be justified unlesse there were some defect in the Judge or in the evidence In the Judge either of prudence in not understanding or of integrity or power in not executing the Law aright But in our case these are alike that is infinitely impossible for we have to do with the All-wise Legislator himself who is also the Holy Holy Holy Lord God Almighty and shall not this Judge of all the earth do right Gen. 18.25 Nor can there be any defect in the evidence for the books shall be opened at the last day Rev. 20.12 and the dead shall be judged out of those things which are written in the books according to their works Nay even now there are two day-day-books a filling down goes every houre every moment all we do and think and speak in the book of Gods remembrance fairly written not an iota not a tittle either mist or blurred of this God hath given us a counterpart to keep in our own bosomes the Register of conscience though a very imperfect copy full of blots mistakes omissions yet enough alone to convince us instead of a thousand witnesses for every sinner will be his own accuser and condemner rising up as an Advocate in the behalf of the great Judge against himself at the day of judgement Prima est haec ultio quod se Judice nemo nocens absolvitur Case 2. And this was the first plea not guilty but the case is not ours and therefore this plea will never justifie us I come therefore to the other which in our case is guilty and here are two wayes of pleading First meer mercy for mercies sake but indeed this is not to plead at all but to beg And as in the last case when an innocent person upon his pleading not guilty is discharg'd that is pure justification but no pardon so here quite contrary when a guilty person is discharg'd out of mercy this is pure pardon but no justification for there shines not one beame of Justice in such a discharge meer mercy is all in all Whence it follows that the Socinians who to avoid the necessity of acknowledging Christs satisfaction to Divine Justice affirm that Justification is nothing but meer Remission of sins do abuse the Woâ—d and contradict themselves for who seeth not that to be pardon'd gratis out of pure mercy without the least reparation made either for the injury and indignity done to the Law or satisfaction to the honour justice and authority of the Law-giver by the sin affronted is not to bâ— justified at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only to be gratified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. discharged upon the sole
and more deadly than death it self Jer. 10.24 Correct me O Lord but not in thine anger Apprehensions of wrath were the dregs in Jobs Cup. Job 14.13 O that thou wouldest hide me in the grave and keep me in sec et till thy wrath be passed over He cannot stand in the face of Gods wrath though he knew it was passing and not abiding wrath and therefore begs a hiding anywhere and in the very grave till that wrath be over who then shall dwell with abiding wrath John 3.36 With eveâ—lasting burnings Isa 33.14 with fire and brimstone and tempest that hath â—atred in it Psa 11.5 6. 5. What the Lords glory is when it is proclaimed and passeth forth in a way of grace only in a little more lustre and brightnesse Moses needs putting in a clift of the Rock and to be covered with the Lords hand while the Lords glory passed by Exodus 33.22 Peter is swallowed up at a glimpse of the power of Christ Luke 5.8 Depart from me for I am a sinful man oh Lord what then when he speaketh in his wrath and vexeth in his sore displeasure Psal 2.5 6. What the Lords wrath is passing upon others All the children in the house tremble when the rod is taken down though not with respect to themselves but their fellows only Take a man whose heart is touched with the sense of the Lords greatness and that will be his temper Isa 2.19 They shall go into the holes of the rocks and into the Caves of the earth for feare of the Lord and for the glory of his Majesty when he ariseth to shake terribly the earth 7. What the Lords wrath is only hanging in the threatening His rebukes made both the eares of Eli to tingle 1 Sam. 3.11 2 King 21.12 There is a terrour when a Prince convenes and rates his Rebels for their conspiracies and insurrections against him though not yet brought to the barre or block Hab. 3.16 When I heard my belly trembled my lips quivered at the voice rottenness entered into my bones c. Josiah his heart was tender 2 King 22.19 When he heard what the Lord spake against Jerusalem and against the inhabitants thereof 8. What Christ himself did under the sense of this wrath to be poured forth Col. 2.9 Heb. 12 2. though supported with all the fulnesse of the Godhead dwelling bodily in him and saw the glory beyond and the certainty of his resurrection and the fruits of the travels of his soul that should be yet sweats Luke 22.44 and that clods of blood to the very ground prayes and that with strong cries and teares that if possible Heb. 5.7 Luke 12 50. this cup might passe Though other considerations made him drink it chearfully yet nature droops and cannot bear up under this burden Those pills are very bitter that very health it self doâ—h hardly sweeten You that are yet in the mire of meer nature steep your thoughts in these things that ye may have a little taste what an evil and bitter thing it is that Gods wrath and displeasure is out against you But this is not all God may be displeased and very highly with his own people Isa 47.6 I was wroth and polluted mine inheritance viz. dealt with it as if a polluted and unclean thing 2. God reckons and will deal with men and women found in their natural estate as his enemies Gods tender-hearted servants have not been able to bear the apprehension of this Job 19.11 He hath kindled his wrath against me and counteth me to him as his enemies the plural number encreases the sense as his deadly enemy He that takes the Bible and carefully turns it over and considers the contents thereof and what he hath said of those he reckons his enemies will have a further glimpse of the dreadfulnesse of this condition Nahum 1.2 He reserveth wrath for his enemies that is he hath built and made wide the storehouses of hell that there might be wrath enough in due season to be drawn forth for them Luke 19.27 Those mine enemies that would not that I should reign over them bring hither and slay them before me Isa 1.24 Ah I will ease me of my Adversaries and avenge me of my enemies Heb. 10.27 Judgement and fiery indignation shall devoure the Adversaries And this must be applied to both sorts of enemies 1. Close That go closely on in wayes of sin secretly correspond with the Divel and his temptations and their darling lusts and will not lay the bucklers down though they smile in the Lords face and Isa 58.2 Seek him dayly and dâ—light to know his wayes as a Nation that doth righteousness and forsaketh not the Ordinances of their God Flatter him with their lips and lye to him with their tongues Psal 78.36 2. Open enemies that proclaime and declare warre against heaven that do and will do what they please let the Lord say and do what he will to the contrary As Pharaoh Exod. 5.2 Who is the Lord that I should obey his voice Psal 12.4 Our lips are our own who is Lord ov r us Luk. 19.14 His Citizens hated him and sent a message after him saying We will not have this man reign ver us And understand when the Lord so deals with this sort of sinners he takes a kind of comfort in it Ezek. 5.13 Thus my anger shall be accomplished and I will cause my fury to rest upon them and I will be comforted To others the Lord distributes sorrows with sorrow and speaks of himself as grieved when he puts them to grief Judg. 10.16 Lam. 3.33 Isa 63.9 But here he is comforted in making them the resting place of his fury Prov. 1.26 The heat and height of his fury poured forth upon incurable sinners is comfortable and pleasing to him Isa 30.32 In every place where the grounded staff shall passe which the Lord shall cause to rest upon him it shall be with Tabrets and Harps Vengeance on such is musick and delight to the Lord Rev. 18.20 and to his people This is the first and not the meanest part of the misery of faln man that he is under the Lords wrath that is such as God is displeased with and will reckon and deale with as his enemies 2. Every natural man and woman is exposed to and under the Curse of the Law Is this nothing to have the Word against thee Job 13. â—6 and to have the Lord write bitterly against thee in that very Book which is the storehouse of comforts and supports to others Dreadful is that language of Ahab concerning Micaiah 1 King 22.8 There is yet a man by whom we may enquire of the Lord but I hate him for he doth not prophesie good concerning me but evil So that language of a natural mans heart Gods mind is in that book but I cannot abide to read therein or to hear it opened and applied by a lively rowzing Preacher for it only raises stormes and tumults in
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
very necessary Matth. 10.17 Beware of men in a sort as of any wild beast or the very Devils themselves This is a glimpse of that wrath which the Lord draweth forth against natural men in this life before the sons of men 2. There are further degrees of this wrath that rush in at the end of this life Rom. 6.23 The wages of sin is death The bodies of the very heirs of glory and which are Temples of the holy Ghost lie trampled upon under rottennesse and suffer losse of their appointed glory till the last day The Lord batters them till the house tumble about their eares He layes on load till the heart-strings crack and to whom Hell is remitted death is not remitted those must dye that shall not be damned for their sins and death shall have dominion over them till the morning of the resurrection There is a progress in Gods wrath which will not stop in the midway but goes on till it shall be accomplished Ezek. 5.13 3. The full vials and very dregs of this wrath Psal 78.38 shall be poured out in the world to come which now God reins in and lets not get loose and break over the banks or if it do calls it back and turneth it away but then all his wrath shall be stirred up and let forth to the full 1. There shall be the general judgement of the great day in which the Lord himself shall descend from heaven in a shout 1 Thes 4.16 with the voice of the Archangel and with the trump of God and shall be revealed 2 Thes 1.7 with his mighty Angels in flaming fire terribly to execute the curses of that Law which was so terrible in the promulgation Then shall the sinner be forced from his grave dragged to the barre arraigned the books opened all the secrets of darknesse and of the heart made manifest and the Goats put on the left hand and have that dismal sentence Go ye cursed c. Mat. 25.41 2. There shall be dreadful and final execution and this stands in two things 1. In losse expulsion from the Lords face and presence and glory As incurable lepers from the Camp and fellowship of the Saints For the good things which they never cared for and from the good things of the world which they grasped and were their portion from all hopes of grace all preachings of peace all strivings of the Spirit never a friend to comfort a sun to shine a drop of water to cool the tongue or any blessing to come near them any more for ever 2. In sense which is sometimes termed suffering the vengeance of eternal fire Jude ver 7. Wrath to come 1 Thes 1.10 where there shall be with the damned Angels subjection to the eternal wrath of God the worm of a guilty conscience that never dies where the Lord will beare up the creature with one hand that it continue in being and beat it with the other that it shall be ever dying in death alwayes and never dead Use 1. Inform. We may clearly gather divers Corollaries hence 1. This may inform us of the vast and woful change that sin hath made Men could not come possibly such out of the hands of God Gen. 1.31 God saw every thing that he had made and behold it was very good and therefore blessed but sin hath taken him from Mount Gerizim Deut. 27.12 13 and set him upon Ebal and the misery now is such that if the Lord should open the same to the conscience fully the very view would drive men out of their wits and men could not tarry in their beds or rellish a morsel of bread till delivered and blessed with some evidence of deliverance out of that condition This may infome us of the causlessnesse of the offence taken at Ministers for preaching this point Now consider seriously 1. Is there a parallel to the offence taken here in any other case in the whole earth Who is angry with a watchman for giving notice that the house is beset and ready to be broken up or on fire though all be disturbed some half-frighted out of their wits or wholly with the tydings and very great pudder follows till the house be secured and the fire quenched men mighâ— otherwise have been undone and destroyed in their beds Who flies out against a Centinel that gives a true Alarme and rowzeth the Souldiers at the deadest time of the night he prevents their surprizal or throats being cut in their beds and the Town from being sacked Who storms at a passenger that sticks up a bough in a Quagmire that other Travellers going securely on may not be laid fast ere they think of any danger Who takes it ill of a friend that seeing a bearded arrow coming that would strike the stander next him mortally puls him aside with that force possibly as to draw his arme out of joint and the arrow goes not through his heart Who thinks amisse of a Lawyer that opens the badnesse of his Clients cause to him that he may not insist on a wrong point in which necessarily he must be cast 2. Should we to avoide your displâ—asure not give you warning and so draw Gods displeasure Ezek. 3.18 19. Videsis Greenhil in loc and the blood of you perishing upon our heads is this good for you or us 3. Do you well to provoke poor Ministers to bauke that part of their office which flesh and blood makes us too willing to have our edge taken off in Desire we to be messengers of sad tydings or rather to come in the abundance of the comforts of the Gospel A pettish Patient makes the Chyrurgion search the wound lesse than is necessary to a through cure Ye tempt us to stop from speaking needfully of your danger by your lothnesse to hear on that ear and by your rage and regret against the teller Those which have most need of faithful intelligâ—â—ce of the Lords wrath have least upon this very score Job 21.31 Who shall declare his way to his face viz. that is respited and prospers and tramples the doctrine under foot and turns again and tears the Preacher 4. This is no other than what the Scripture speaks and conscience upon retirements will speak and Satan will lay in your dish and the Lord will pay into your bosome Will those flye in the Lords face and of conscience telling this story to them and pronouncing the sentence against them Oh profane partial spirits that cannot endure such Preachers as themselves shall be unto themselves that cannot bear the hearing of those terrours that themselves shall be relators and inflicters of upon themselves Ye had better have the commodity at the first hand conscience will preach in another note and loudnesse than we do and the more because your ears have been stopped against our words 5. There cannot be a greater madnesse than not to be able to live under the noise and news of this wrath and yet stick under the wrath
to it 2. God hath ratified it by the death of his Son A mans last Will as soon as he is dead is in force and cannot then be disanulled The Covenant of Grace is a Testamentary Covenant which by the death of the Testator is so setled that there 's no altering of it Gal. 3.15 c. Hebr. 9.15 16. Again the Covenant of Grace is ratified by the seals which God hath annexed to it What was sealed by the Kings ring could not be altered Esther 8.8 God hath set his seal to this Covenant his broad seal in the Sacraments his privy seal in the witnesse of his Spirit and therefore 't is sure and cannot be reverst And further than all this 't is ratified in and by that Covenant which hath been now opened The Covenant of Redemption betwixt God and Christ secures the Covenant of Grace betwixt God and believers What God promises us he did before promise unto Christ and the Fâ—ther would not make good his promise unto Christ if he should not make good his promises to the Saints And therefore as in other respects so in this also the Covenant may be said to be confirmed of God in Christ Gal. 3.17 with respect to that paction and stipulation that was betwixt them I lay all this before you for the strengthning of your Faith as to the stability of the Covenant of Grace so long as that Covenant stands you are safe and you see there 's no question but that Covenant will stand which God hath set upon such firme pillars This promise in the Text He shall see his seed will assuredly bring every believer into heaven O that faith might triumph in the consideration of this the Covenant of grace is sure Davids Faith did so when death was in his eye and affliction in his eye Yet he hath made with me an everlasting Covenant ordered in all things and sure for this is all my salvation and all my desire 2 Sam. 23.5 When Faith begins to faint look up to this Covenant and reason thus God will not alter his promise to me but to be sure he will not alter his promise to his Son I may fail in such and such conditions but Christ hath been faithful in all every childe of God may take much comfort from this Vse 3 In the third and last place I would have you to enquire what this Covenant of Redemption is to you Here 's a blessed Covenant betwixt the Father and the Son how far are you and I interested in it or like to receive benefit by it Was it universal that all men should have an equal share in it Some very learned men I know tell us of Pactum universale betwixt the Father and the Son Daven de morte Christi c. but I crave leave to differ from them 1. Because that which they make their Pactum universale is rather a Proposition or a Promise than a Covenant as he that believeth shall be saved 2. I know not how to believe that there should be a solemn Covenant betwixt the Father and the Son upon which never any man should be the better Did ever any sinner get any thing by this universal Covenant 3. We may preach the Gospel to all upon an indefinite Proposition He that believeth shall be saved and we need not to assert an universal Covenant for the universal preaching of the Gospel This was the great reason that prevailed with these worthy men to assert such a Covenant I know no Covenant but that special Covenant into which the seed of Christ were only taken I am loth to fall into the dusty roade of Controversies all along in this Discourse where I could not avoide them I have but just cross'd them over and so presently falne in again into some more quiet and private way Passing by therefore this universal Covenant of men more moderate and the universal Redemption of others who go higher I shall only lay down that which I judge to be a great truth viz. That 't is the Elect only who are concerned in this Covenant Such and such persons there were individually considered whom God the Father in his Electing love doth freely give to Christ for these and only for these doth the Lord Jesus engage to lay down his life Redemption on the Sons part shall be no larger than Election on the Fathers part that there may be a perfect Harmony and Agreement betwixt them in their love So then Beloved if you would draw down comfort to your selves from this Covenant you must finde out this that you are the Elect of God chosen of him to be Vessels of his mercy before the world was Christ undertook to give his life only for those whom the Father had first given to him these he only pray'd for and therefore surely these he only dy'd for You 'le say I put you upon a very difficult search 't is true 't is very hard for a man to know his Election but yet it may be known otherwise the Apostle would never have urged this as a duty upon Christians To make their Election sure 2 Pet. 1.10 Paul knew that the Thessalonians were elected of God 1 Thess 1.4 And he did not know it by Revelation only No he gives another account of it he knew it by way of inference from what he saw of God in them Ver. 5. For our Gospel came not to you in Word only but also in Power and in the Holy Ghost c. If Election may be known by others why not by our selves I grant à parte ante so it cannot be known so the book is clâ—sped and sealed and none can open it Rev. 5.3 5. but the Lyon of the Tribe of Judah but à parte post by such and such effects and operations upon the heart so it may be known Several of these might be set before you out of the Word but I 'le only instance in the grace of Faith He that believes is certainly in the number of Gods Elect he 's a chosen Vessel of mercy All the Elect shall believe sooner or later they shall close with Christ upon the termes of the Gospel John 6.37 All that the Father giveth me there 's Election shall come to me there 's Faith Acts 13.48 As many as were ordained to eternal life believed None but the Elect can savingly believe The sum of all then for the clearing up of your interest in this Covenant of Redemption is this Have you the precious Faith of Gods Elect Are your hearts wrought up to a blessed accepting of Christ Tit. 1.1 Have you ever had such a sense of sin and guilt and misery as to go out of your selves and only to rest upon the Lord Christ Do you venture your souls upon his all-sufficient merits And is this Faith a working Faith an heart purifying Faith a sin mortifying Faith James 2.14 a world overcoming Faith a Faith that closes with Christ as a Lord Acts 15.9
understand here by bowing the knee Answ 1. Some take this literally as the Papists who in their worship bow the knee as often as they heare the Name of Jesus mentioned The Learned Zanchy is of an opinion that some of the Ceremonies in use amongst the Papists might have an innocent Original as their signing with the Cross to show that they were not ashamed of the Cross of Christ with which the Heathens did reproach them and so the standing up at the Creed to note their resolution to strive together for the Faith that was once delivered to the Saints So genuflection to the Name of Jesus was say some in opposition to the Arrians who denyed the Divinity of Christ but whether these things were so innocent at the first seeing they are all of humane institution and have been abused to superstition we have justly laid the use of them aside And this Text cannot be so understood for if by Name we understand the power of Christ then by bowing the knee must be meant our submission and subjection to this power By bowing therefore to the Name of Jesus is understood that obedience and subjection which is due to the Soveraign power and Auhority of Christ Thus when Joseph was exalted to that Dignity and Authority in Egypt Gen. 41.43 Joh. 5.22 23. Mat. 28.18 Acts 3.15 1 Cor. 2.8 that there was none greater than he but Pharaoh himself They cryed in the streets where Joseph went Bow the knee Thus God the Father gave Jurisdiction and Authority to the Son that they which honour the Father might also honour the Sonne All power saith Christ is given me both in Heaven and in Earth He is the Prince of Life and the Lord of Glory to whom all obedience service and subjection is most due Quest 2. Who are they must bow the knee to Christ and be in subjection unto him Answ All Creatures for the Enumeration is full which Chrysostome thus Expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc Things in Heaven on Earth and under the Earth i. e. Angels Men and Devils which Theodoret doth more clearly Explain 1. Things in Heaven i. e. good Angels and glorified Saints spirits of just men made perfect 2. Things on Earth all men living both good and bad 3. Under the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infernalia i. e. Devils and damned spirits All these must bow the knee and must yield subjection unto Jesus Christ I. All knees in heaven shall bow to Christ voluntarily 1. The good Angels they did alwayes honour and obey the Lord Jesus It was the joy of the Angels of Heaven to be Subject and Serviceable unto Jesus Christ 1. Before the Incarnation of Christ an Angel instructed Daniel concerning the Messiah Dan. 9.24 and how long it should be before his coming 2. When the fulness of time was come an Angel comes to the blessed Virgin and said Feare not Mary for thou hast found favour with God Luke 1.30 31. and behold thou shalt conceive in thy womb and bring forth a Sonne and call his Name Jesus 3. As soon as ever he was born an Angel brings the glad-tydings of it and a whole Hoste of them who sang together Job 38.7 Luke 2.13 and shouted for joy at the Creation of the world do with a song Celebrate Christs Nativity Glory be to God on High c. 4. When Jesus Christ was in danger to be kill'd by Herod an Angel warnes of the danger Mat. 2.13 and directs his Mother to flee with him into Egypt 5. When he was tempted by Satan forty dayes together a little before he entered upon the work of his Ministry Mat. 4.11 behold Angels came and Ministred unto him 6. When he was in his Agony in the Garden ready to take the cup of trembling out of his Fathers hand there appeared an Angel from heaven strengthening him Luke 22.43 This blessed Creature out of love and duty seeing his Lord and Master in such distress came in to succour him 7. And as the Angels gave the first notice of his Birth so also of his Resurrection an Angel told the woman He is not here Mat. 28.6 he is risen 8. The Angels attended Christs Ascension into Heaven for they told the Disciples Acts 1.11 That as they saw him ascending into heaven so he should come again from Heaven in like manner 9. And with infinite delight did they welcome Christ to heaven where Heb. 1.6 upon his first coming all the Angels did worship him Mat 25.31 2 Thes 1.7 Mat. 24.31 10. And Lastly When Christ shall come at the last day to judge both quick and dead he will come with all his holy Angels with him and shall be Revealed from Heaven with his mighty Angels who then most willingly will be employed to gather together all his Elect from the foure Windes of Heaven Col. 1.16 All this service the good Angels performe unto Christ not only as he is their Creator for by him were created even the things that are in heaven But they yield him this Subjection as he is their Head and Governour Col. 2.10 Eph. 1.21 22. and so he is called the Head of all Principality and Power i. e. Of Angels And this voluntary subjection to Jesus Christ is because they have benefit by Christ though not in a way of Redemption yet they owe their Confirmation unto Christ The good Angels though they were created good and excellent creatures Hoc ipsum quod sancti Angeli ab illo statu beatitudinis in quo sunt mutari in deterius nullo modo possunt non est iis naturaliter insitum sed postquam creati sunt gratiae divinae largitate collatum Aug. de fide ad Pet. Diac. cap. 23. Qui erexit hominem lapsum dedit Angelo stanti ne laberetur Bern. yet as creatures their state is mutable and they had in them a potentiality and a possibility to sin and fall as well as those Angels which left their first station But this possibility is removed by Christ who by his grace did lift up fallen man and by his Powen preserves the Angels that they shall not fall And therefore it is that in a way of thankfulness the Angels in Heaven do bow their knee in Subjection and Service unto Christ 2. As the glorious Angels bow the knee to Christ in heaven so the spirits of just men made perfect the souls departed do in Heaven praise adore and worship the Lord Jesus Christ and do yield voluntary subjection and obedience to him unto which duty they are more carried by a principle of thankfulness that Christ hath Redeemed them this is shadowed out unto us by the Vision of Saint John who having seen the Lord Jesus taking the Book with seven Seales and opening it he heard the Saints in Heaven singing a new Song and saying Thou art worthy to take the Book and to open the Seales thereof for thou wast slain
He that hath promised pardon to the penitent hath not promised repentance to the presumptuous sinner Thus Austin was converted with a Tolle lege Take up the book and read the Book was the New Testament the place he opened was the Epistle to the Romans where he first cast his eye upon the thirteenth Chapter the words these not in gluttony and drunkennesse not in chambering and wantonnesse c. This stroke him home But the most ordinary means of our Effectual Calling is the Preaching of the Word which though the world account foolishness 1 Cor. 1.18 An esse sibi cum Christo videtur Qui adversus sacerdotes Christi facit Cyprian de unit Ec. Edit Goul. Sect. 15. 1 Cor. 4 15. is the power of God unto Salvation And though by other means men may be called yet seldom or never any are called that neglect and contemn this God delights to honour his own Ordinances and to credit and encourage his Ministers and because he is pleased to make use of the Word they Preach as seed therefore it it his Will and pleasure that his people should own and reverence them as their Fathers In Christ Jesus I have begotten you through the Gospel and therefore I am confident they can have no good evidences of their Christian Calling that secretly despise openly revile secretly undermine openly oppugne the Ministerial Calling Christ will not own them as his Children that refuse to honour his Ministers as their Fathers He that despiseth you despiseth me Luke 10.16 So much for answer to the fifth Question Question 6. What is the end of this Call What but that which is the end of all things the glory of God what but that which should be the end that all men should aime at the salvation of their souls Here we may see the glory of Gods free grace and mercy the immutabilitie of his purposes the holiness of his nature in that he makes us fit for communion with himself before he admits us to it Col. 1. the wisdom of his Counsels and last of all the exceeding greatness of his Power For though the Effectual Calling of a soul be no miracle yet there is as much power manifested in it as in any miracle that Christ wrought yea as in all the miracles which he wrought if they be put together For here the blind eyes and deaf ears are opened the withered hands and lame legs are restored the bloody issue stanched the Leper cleansed Legions of Devils cast out the dead soul raised to walk before God in the Land of the Living In a word the water is turned into wine the water of contrition into the Wine of sweetest spiritual Consolation Question 7. When is the time that God calls As the persons are chosen so the time is appointed called therefore the acceptable yeare of the Lord the accepted time the day of visitation the day of Salvation What hour of the day God will please to call any person in is to us uncertain this only is certain that we must be call'd within the compass of this present life or else we shall never be call'd There 's no Preaching to souls in the Prison of Hell no constituting of Churches there if the Spirit of God be not our Purgatory fire here in vain shall we look for any other hereafter Thus briefly of the seventh Question Question 8. What are the Properties of this Call 2 Tim. 1.9 First It is a Holy Calling holy is the Authour of it holy are the means of it holy are the ends of it holy are the Subjects of it God is the Authour the Word is the means holiness it self the end none but holy men the Subjects I cannot but wonder at the impudence of profane men that they should call themselves Christians that they should call God Father that they should call Christ Saviour if they be Christians where is the savour of those precious oyntments those special graces that run down from the head unto all his members and give the only just reason why we should be denominated Christians I wonder the meer civil person can sleep so securely with his short covering he boasts of a righteousness and is a meer stranger to holiness he separates those things which God hath perfectly and inseparably united Holinesse and Righteousnesse God hath so knit and coupled together To serve him in holinesse and righteousnesse Luke 1. that he reckons no service performed to him where either of these is wanting It is a part of our Righteousnesse to be holy in our converse with God It is a part of our Holinesse to be Righteous in our converse with men Therefore I shall adde the deceitful hypocrite unto the deceived equillist the one drawing as near to God with his external righteousness as the other doth with his pretended Holinesse both stand at a distance from him he beholds them afar off and though he hath Called them to be Saints 1 Cor. 1.2 yet they are not Saints by an Effectual Calling Phil. 3.14 Hebr. 3.1 Secondly It is an high and heavenly Calling a learned Critick supposeth that the Apostle in bestowing this Epitath high upon our Calling Grotius Dr. Hammond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludeth unto the Olympick games an allusion which indeed he much delighteth in throughout all his Epistles there the Master a Ruler of the game who was also the Keeper and Bestower of the prize stood upon the higher ground called to those that were engaged to that noble exercise to begin the Race proportionably unto this Christians having a Race set before them Hebr. 12.1 which they must run with patience at the call of their great Director who utters his voice from heaven unto their hearts they first start so that the Calling is high because we are Called from on high but this is not all for besides that it is an high way though it be no common way that we are Called to run in all the exercises and employments that a Christian is Called to they are exceeding high such as are the service of God the mortification of lusts the fighting against principalities and powâ—rs of darkness the trampling upon all the gilded glisterring vanities of this world such are the denial of a mans self the taking up the Crosse daily the following of Christ and the shewing forth all his vertues that hath called us such are warme devotions spiritual meditations fervent supplications holy breathings and aspirings after communion with the ever blessed God in a conscientious use of his Ordinances all these are employments too high for those that are skild in nothing else but Satans and the Worlds Drudgery too high for any but those that are endued with grace and power from on high to perform them Yet farther this Calling is high not only in regard of the Director and the Race but in regard of the prize as the reward that we shall receive from the righteous Judge What is
Inundation of Sin * 2 Tim. 3.1 Revelation of Antichrist * 1 Joh. 3.18 Non secus ac slavescente arista colonus colligit pro foribus adesse messem be made in Scripture the Symptomes and Prognosticks of the last day we having these gray haires among us the day of judgement cannot be far off Fourthly Who shall be the Judge I answer the Lord Jesus Christ Thus it is in the. Text He will judge the world by that man whom he hath ordained That man who is God-man We must take heed of judging others this is Christs work John 5.22 The Father hath committed all judgement to the Son * Judicium erit totius individuae Trinitatis quoad consensum authoritatem Christi vero quoad visibilem actum promulgationem executionem 1. Sagacitas He who once had a Reed put into his hand his Father will now put a Scepter into his hand he who had a Purple Robe put upon him in derision shall come in hâ—s Judges Robes he who hung upon the Crosse shall sit upon the Bench. There are two things in Christ which do eminently qualifie him for a Judge 1. Prudence and Intelligence to understand all Causes that are brought before him * Hebr. 4.13 He is described with seven eyes Zech. 3.9 to note his Omnisciency he is like Ezekiels wheels full of eyes * Ezek. 10.12 2. Potestas Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart-searcher he doth not only judge the fact but the heart which no Angel can do * 2. Strength whereby he is able to be revenged upon his enemies Christ is armed with Soveraignty therefore the seven eyes are said to be upon one stone Zech. 3.9 To denote the infinite strength of Christ and he is described with seven horns Rev. 5.6 As Christ hath an Eye to see so he hath an Horn to push As he hath his Balance so he hath his Sword As he hath his Fan and his Sieve so he hath his Lake of fire Revel 20.10 Fifthly The Order and Method of the Trial. Where observe 1. The Summons 2. The Judges coming to the Bench. 3. The Processe and Trial it self 1. The Summons to the Court and that is by the sounding of a Trumpet 1 Thes 4.16 The Lord shall descend from heaven with the voice of the Archangel and with the Trump of God Saint Hierom saith that whatever he was doing he thought he heard the noise of this Trumpet sounding in his ears Surgite mortui Arise ye dead and come to judgement * Hierom in Mat. Note 1. The shrilness of the Trumpet it shall sound so loud that the dead shall hear it 2. The efficacy of the Trumpet it shall not only startle the dead but raise them out of their graves Matth. 24.31 * Vere vox magna vox tubae terribilis quae petras scindit inferos aperit vincula mortuorum dirumpit haec autem omnia citiuss peragenda quam sagitta in aere transit in momento in ictuâ—oculi They who will not hear the Trumpet of the Ministery sounding but lie dead in sinneâ— shall be sure to hear the Trumpet of the Archangel sounding 2. The manner of the Judges coming to the Bench. Christs coming to Judgement will be Glorious yet drâ—adful Fâ—rst It will be glorious to the godly The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glorious appearing of the great God and our Saviour Titus 2.13 1. Christs Person shall be glorious His first coming in the flesh was obscure his glory was vail'd over Isa 53.2 3. All who saw the Man did not see the Messiah but his second coming will be in vigore fulgore very illustrious and resplendent He shall come in the glory of his Father Mark 8.38 that is he shall wear the same embroydered Robes of Majesty as his Father 2. Christs Attendants shall be glorious He shall come with all his holy Angels * Mat. 25.31 Mat. 25.31 These Sublime Seraphick Spirits who for their lustre are compared to lightning * Mat. 28.3 are Christi Satellitium part of Christs Train and Retinue He who was led to the Cross with a Band of Souldiers shall be attended to the Bench with a guard of Angels Secondly Christs coming to judgement will be dreadful to the wicked At the coming of this Judge there will be ignis conflagrationis a fire burning round about him 2 Thes 1.7 He shall be revealed with his Angels from heaven in flaming fire * Si talis sit horror venientis qualis erit judicantis Aug. c. When God did give his Law upon the Mount there were thunders and lightnings and Mount Sinai was altogether on a smoak because the Lord descended upon it in fine * Exod. 19.16 18. Exod. 19.16 18. If God was so terrible at the giving of the Law O how terrible will he be when he shall come to require his Law 3. The Processe or the Tryal it self Where observe The 1. Universality Of the Tryal The 2. Formality Of the Tryal The 3. Circumstances Of the Tryal First The Universality of the Tryal it will be a very great Assizes never was the like seen 2 Cor. 5.10 For we must all appear before the judgment-seat of Christ * 2 Cor. 5.10 Kings and Nobles Councels and Armies those who were above all Tryal here have no Chaâ—rter of exemption granted them they must appear before Christs Tribunal and be tryed for their lives neither power nor policy can be a subâ—er-fuge They who refused to come to the Throne of Grace * Hebr. 4.16 shall be forced to come to the Bar of Justice And the dead as well as the living must make their appearance Rev. 20.12 I saw the dead both small and great stand be ore God c. We do not use to cite men to our Courts when they are dead but at that day the dead are called to the Bar and not only Men but Angels Jude 6. The Angels which kept not their first estate he hath reserved in chains to the judgement of the great day Secondly The Formality of the Tryal which consists in the opening of the Books * Rev. 12.20 Dan. 7.10 The judgement was set and the books were opâ—ned There are two books will ba opened 1. The book of Gods Omnisciency God not only observes but registers all our actions Job 14.16 Thou numbrest my steps The word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number * Unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liber signifies to put a thing into the book as if Job had said Lord thou keepest thy day-book and enterest down all my actions into the book we read of Gods book of remembrance * Mal. 3.16 Mal. 3.16 This book will be produced at the last day 2. The book of Conscience Let there be never so much written in a book yet if it be clasped it is not seen Men have their sins written in their conscience but the book is clasped
been said in order to this morning Exercise As you have heard so you have seen Application to the morning exercise this Moneth now elapsed hath brought to your view an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Model of sound words you have had as it were the Summe and Substance of the Gospel preached over in your hearing I know it falls far short both in respect of Matter and Method of a perfect body of Divinity an exact and full delineation of all the chief Heads and Principles of Religion But considering the smallness of the Circle of this monethly course in which this Model was drawn I dare take the boldness to say there hath as much of the Marrow and Spirits of Divinity been drawn forth in these few Morning Lectures as can be rationally expected from men of such various Studies and assidnous labours in the Ministerial work Former ages have rarely heard so much Divinity preacht over in many years as hath been read in your ears in twenty six dayes These few Sermons have digested more of the Doctrine of faith than some large volumes not of a mean consideration now extant in the Church of God Truely every single Sermon hath been a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within itself Each Subject in this morning Exercise hath been handled in so ample a manner and with so much judgement acuteness and perspicuity that it may well passe for a little Treatise of Divinity wherein many profound Mysteries have been discust and stated not with more judgment in the Doctrine than with life and vigor in the Vse and Application The Preachers have sought to find out acceptable words Eccles 12. and that which was spoken was upright even words of truth Insomuch that a man that had never heard of a Gospel before this moneths conduct had been sufficient not only to have left him without excuse but with the wise mens STAR to have led him to Christ The more I dread to think what a tremendous account you have to make who after twenty twirty fourty years Revelation of the Gospel have the addition of this moneth of Sabbaths also to reckon for in that day when the Lord Jesus shall be revealed from heaven in flaming fire c. if while in this Mirror 2 Thes 1.8 beholding as in a glass the glory of the Lord you are not changed into the same image from glory to glory by the Spirit of the Lord. I shall not undertake as * Morning Exercise May 1654. formerly to extract the Summe and Substance of what you have heard I have some hope to be saved that labour upon a better account I shall recount to you the Heads only and Points of Christian Doctrine which have been handled in this Monethly Exercise that now in the close of all you may behold as in a Map or Table the Method and Connexion which they hold amongst themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or a Summary repetition of the Heads of Divinity preacht upon in this Course The first Divine after the preparatory Sermon that preached to you began with that which is the first and chief object of Knowledge and Faith that α and ω in Divinity Subject 1 THERE IS A GOD Heb. 11.6 He that cometh to God must believe that GOD is c. Hereupon because if there be a God then he is to be worshipped and if to be worshipped then there must be a Rule of that worship and if a Rule it must be of Gods own appointment therefore Subject 2 The Second dayes work was against all other Books and Writings in the world to Evince this Truth the SCRIPTVRES CONTAINED IN THE BOOKS OF THE OLD AND NEW TESTAMENT are THE WORD OF GOD 2 Tim. 3.16 All Scripture is given by Inspiration of God By these Scriptures that great Mysterious Doctrine of the Trinity which the light of nature can no more discover than deny was asserted and opened as far as so profound a Mystery can well admit and so The third mornings work was to shew Subject 3 THAT IN THE GODHEAD THERE IS A TRINITY OF PERSONS IN VNâ—TY OF ESSENCE GOD THE FATHER GOD THE SON AND GOD THE HOLY GHOST God blessed for ever 1 Joh. 5.7 There are three that bear Record in Heaven the FAHER the WORD and the HOLY GHOST and these three are ONE Subject 4 The Creation of Man in a perfect but mutable Estate by the joynt Power and Wisdom of these three glorious Persons was the Fourth Subject opened from that Text Eccles 7.29 God made man upright but they have sought out many inventions Man thus Created God entred into a Covenant with him and so the COVENANT OF WORKS which God made with Adam and all his posterity succeeded in order to be the Subject matter of the Subject 5 Fifth morning Lecture the Text was Gen. 12.17 In the day thou eatest thereof thou shalt surely die This Covenant no sooner made almost then broken the work of him that preacht the Subject 6 Sixth Sermon was THE FALL OF ADAM and therein more specially of PECCATVM ORIGINALE ORIGINANS or ORIGINAL SIN IN THE FIRST SPRING and fountain of it the Scripture Rom. 5.12 By one man sin entred into the world c. The Fruit and sad effect whereof being the losse of Gods image and the total depravation and corruption of mans nature Subject 7 The seventh thing that fell naturally to be handled was Peccatum originale originatum or Original corruption in the STREAM and DERIVATION OF IT TO POSTERITY from Psal 1.5 Behold I was shapen in iniquity and in Sin did my Mother conceive me This is the Source of all that evil that hath invaded all Mankind that therefore which naturally succeeded in the Subject 8 Eighth course of this morning Exercise was MANS LIABLENESS TO THE CURSE or the MISERY OF MANS ESTATE BY NATVRE Deut. 27.1 Cursed is every one that continueth not in all the things of the Law to do them or Ephes 2.3 By nature the children of wrath Subject 9 Ninthly Mans impotency to help himself out of this miserable estate was the next sad Prospect presented to your view by that Reverend Brother that preached the ninth course and he took his rise from Rom. 5.6 When we were without strength Christ died for the ungodly That the doctrine of mans impotency when it had laid him in the dust might not leave him there the Subject 10 Tenth Preacher discoursed to you of the COVENANT OF REDEMPTION consisting of the transaction between God and Christ from all Eternity from that Text Isa 53.10 He shall see the travel of his soule and be satisfied In the eleventh place THE COVENANT OF GRACE REVEALED IN THE GOSPEL came next to be unfolded as being if I may so say the Counterpart of the Covenant of Redemption which the Preacher to whom the Subject 11 Eleventh course fell opened to you out of Heb. 8.6 Jesus Christ hath obtained a more excellent Ministry by how much also he is the Mediatour