take Saints off from a dependence upon their own graces they should consider 1 That though grace be the best of all the creatures yet it is but a creature and therefore defectible and subject to decay 2 It is contrary to the very nature of grace to be made the ground of a mans dependence because grace in its own nature is properly to be dependent upon another 3 No man is able to act the grace he hath received without a continual influence from Christ. 4 All the grace a man hath cannot free him from temptations nor secure him from falling into great sins 5 This will certainly provoke God against his grace so as to let it decay 6 The more immediate supplies of grace are the sweeter they are ibid. All that have chosen the Lord for their God should be content with him alone though they have nothing else Pag. 368 This contentment of soul consists 1 In laying up all in God 2 In not running out after other things in an anxious and solicitous way 3 In only fearing the loss of God 4 In not being much troubled with the loss of other things 5 In not envying the prosperity of the wicked 6 In rejoycing in God 7 In making their boast of God Pag. 368 Those are in a happy condition that have an interest in the Alsufficiency of God 1 It is the highest way of honouring God that can be in this life 2 This makes a man set light by the scorns and derisions of the world 3 This gives the soul in all its straits and necessities a city of refuge 4 This will guard the heart from going out unto any thing else whatsoever Pag. 371 Their happiness by reason of their interest in Gods alsufficiency consists 1 In a supply of all their wants 2 In enabling them for all their work 3 In disburdening their souls of all their troublesom afflictions 4 In fulfilling all their desires Pag. 373 They that have an interest in the alsufficiency of God 1 Have an interest in Christ. 2 They chuse this for their portion to place their happiness in 3 They honour and exalt that Attribute in their hearts 4 They will be raised up in their souls to an holy self-sufficiency Pag. 375 Those that have this interest in Gods alsufficiency should walk before God and be upright Pag. 377 CHAP. VI. The Soveraignty of God made over to the Saints in the new Covenant The Soveraignty of God is that absolute and universal Authority which he hath over all things as being the works of his own hands Pag. 378 This Soveraignty is 1 Vniversal 2 Supreme 3 Absolute Pag. 379 This Soveraignty of God is during this world committed into the hand of Christ as Mediator And is 1 Spiritual 2 Providential Pag. 381 The government of all things in his Kingdom is exercised by him in the behalf of the Saints and so they have a right to the Soveraignty of God and it is made over to them Pag. 385 The Soveraignty of God in reference to the spiritual Kingdom which is either in grace or glory is made over to the Saints Pag. 386 The subjects of this spiritual Kingdom are only those that live in the Church and belong unto it Pag. 387 Christ hath a spiritual Kingdom in the souls of the Saints Pag. 388 This spiritual Kingdom consists in a Throne that Christ sets up in the conscience which doth order and command the whole man and that in the Name and by the Authority of God ibid. This rule and dominion Christ only hath in the hearts of the Saints Pag. 389 Christ hath the rule and government over the spirits of those that are under the spiritual Kingdom by profession only Pag. 391 This government Christ by his spirit doth exercise towards them and over them for the good of his Saints 1 Their graces are ruled by Christ for the Saints 2 Their gifts 3 Their services 4 Their sins 5 Their judgments Pag. 392 There belong unto this spiritual Kingdom reductively all the works and the dispensations of God amongst the creatures 1 They tend to perfect the graces of the Saints 2 They belong unto the priviledges of the Saints Pag. 395 Christ the Mediator in this spiritual Kingdom doth also rule and order the Angels that they have an influence and do conduce to the advancement of this spiritual Kingdom Pag. 398 Angels on earth the Ministers and Messengers of God conduce to its advancement 1 By the gifts and abilities which Christ gives them for the good of the Saints 2 By suitable affections and dispositions of heart towards them 3 By performing the work Christ appoints them 4 Christ over-rules and orders their ministry for the good of his people 5 Gives efficacy and success to their labours 6 Their sufferings are for the Churches sake and good ibid. Christ also uses the Angels in Heaven for the advancement of this spiritual Kingdom 1 They pray for us 2 Joyn with us in our praises 3 Instruct us â—n the things of God 4 Watch over us to keep us from sin 5 Comfort and chear us in dejections 6 At death carry our souls into Abrahams bosom Pag. 401 The Saints have an interest in Christs providential Kingdom Pag. 402 There is a special Providence over them above all the rest of the creation 1 In over-ruling all things for their good that nothing shall do them hurt 2 Every thing shall act for their preservation ibid. The greatest things in the world are not above the Providence of God nor the smallest below it Pag. 403 The Providence of God hath two parts 1 He upholds the creatures in their beings 2 He orders their actions ibid. The Providence of God is either 1 What he doth immediately by an extraordinary providence or 2 In an ordinary way by second causes ibid. The Providence of God is either seen 1 In things which have a necessary dependence upon their causes or 2 In things that fall out so that we can give no reason of them Pag. 404 Providence is either about good or evil ibid. The Providence of God about the greatest things for the good of the Saints 1 His government over the Angels 2 Over men in all the changes of the world ibid. The good Angels are for the good of the Saints 1 They secretly suggest things to the hearts and wills of men 2 They fight against their enemies 3 Execute vengeance upon them 4 Over-rule the creatures for their good beyond their nature 5 Guide them in their way and succeed their undertakings 6 Compass the earth for their sakes Pag. 405 The Providence of God governs evil Angels for the good of the Saints 1 They shall not tempt them more than is for their good 2 Nor further than shall be for subduing corruption 3 Their temptations serve to improve their graces 4 And giving the Saints experience of the power of Christ 5 And the benefit of his Intercession 6 And of the power of their own prayers 7 Their
need none of the Jewish Rites any more and because they stood much upon Circumcision therefore he gives that instance We are circumcised with a better Circumcision that of which the Circumcision of the Jews was but the Type and whereas they might have said but they had Circumcision which was to them as a visible sign the more to confirm them and therefore though we have the inward grace yet we are not so compleat as they because we want the outward sign therefore he tells them that priviledge is not wanting to the Christian no more than to the Jews for we have a Sacrament to the same use and end being buried with him in baptism 4 To those that are the children of the Covenant taken into Covenant the seal of admission into it doth belong because God took all the Jews into Covenant they and their seed therefore they were all of them circumcised The seal of visible admission can be denied to none that are within the Covenant but the children of confederate parents are within the Covenant also under the New Testament therefore unto them the seal of visible admission is to be administred so that as under the Old Testament none were admitted but by Circumcision so under the New none are to be admitted into the Church but by Baptism 5 The children under the New Testament are as capable of the grace of Baptism as under the Old Testament they were of the grace of Circumcision yea they are as capable being children as if they were men for nulla actio requiritur à recipientibus sed tantùm receptio passiva all that is done being acts of God upon a man unto which the person can contribute nothing at all they are therefore represented by Christ in his death and resurrection those that are united unto Christ receiving the Spirit of Christ are baptized for the remission and purging away of sins c. All the benefits that the Scripture speaks of Baptism the subject is passive therein and therefore we may upon these Principles safely conclude that the Lord having instituted this Ordinance in the room of Circumcision has conveyed the same grace and it being ordained to the same ends though the similitude of it be not expresly set down in Scripture yet we may lawfully fetch the similitude of it from that of Circumcision as we do many Rules for Ordinances in the New Testament from the Old wherein the New is silent Quest 10 § 10. How far might the Jews by being in Covenant or a Church unto God as the sons of Abraham before they were rejected of God pretend a right unto Ordinances of the New Testament The ground of the inquiry is this The Covenant under the Old and New Testament is the same and the Gentiles are grafted into the same root from which the Jews were broken off and this is the Covenant of Abraham which belongs to Abrahams posterity as he was the root of the Covenant the person in whom after a sort the Covenant began and therefore it 's mercy to Abraham and truth unto Jacob Mic. 7.20 and seeing the Covenant did run by way of entail then from father unto son and the same Covenant now continues only the outward administration is changed and the difference is in the elements only whether or no the children of a Jew being in Covenant before they were rejected from being a Church unto God might not claim a right unto Baptism by virtue of the fathers Covenant their 's being the same and the conveyance from parents to children the same only the outward Ordinances differing their Ordinance of admission being Circumcision and ours Baptism or whether all federal right of children did then cease upon the publication of the Gospel till parents did believe and by Baptism were personally brought under the new Covenant themselves and then their children were taken in but so as all federal right amongst the Jews from parents to children did then cease and every man that was taken into the Covenant under the Gospel was taken in by a personal right and he did convey a federal right unto his posterity why should the change of the outward administration cause so great a difference that it should put an end unto all federal right of children from their parents If it was good and valid in reference unto former administrations why in reference to this should it be invalid and of no effect If the natural seed of Abraham cannot at all pretend unto New Testament-ordinances as from their parents much less can the adopted seed of Abraham or those that are substituted in their room pretend unto them from any right derived upon them by their parents whatsoever Answ The answer I shall give hereunto shall be digested into these several Propositions 1. The Covenant for the substance of it is the same both unto Jews and Gentiles they were not under one Covenant and we under another but it 's but one Covenant for their Covenant was that of Abraham who is therefore called the Father of us all both them that are circumcised and them that are uncircumcised and our Covenant is the same we only claim from Abraham Rom. 4.11 12 16. and therefore do expect Abrahams reward and at the last to be gathered into Abrahams bosom the glory of Heaven and the happiness of the Saints is so expressed I conceive Luk. 16. mainly as Abraham is the Covenant-father and 't is the reward that the Saints have as coming under his Covenant the Jews were broken off and the Gentiles were grafted into the same Olive-tree Rom. 11.16 17. Rom. 11.16 17. upon the same root or stock which did remain when branches were broken off from hence these generals do plainly arise 1 The Olive-tree is the Church of God as formerly was shewed out of Jer. 11.16 The Lord called thy name a green Olive-tree c. it 's spoken of the Church of Israel which is in Scripture sometimes compared unto a Palm tree Cant. 7.8 and sometimes to a Vine Psal 80.14 I planted thee a noble Vine Jer. 2.21 therefore Jews and Gentiles make up one Olive-tree they are all of them but one Church all of them are branches of the same Olive-tree 2 The Root of this Tree was Abraham and the Church covenant that God did make with him and in him with his seed and so I conceive the root is to be taken 1 For the Covenant that God made with Abraham which was the root upon which Abraham himself and all his seed did grow and from whence their fatness was derived and that I conceive is meant vers 17. Thou partakest of the root of the Olive-tree it 's the Covenant upon which the Church is built and upon which as a root it grows and so though some of the branches are broken off yet the root is not taken up but it remains still for others to be grafted upon it is spoken of the Covenant which is the same whereupon both
alsufficient he that desires nothing but God need fear none but God nimis avarus est cui non sufficit Deus he is too avaritious to whom God is not sufficient who has a self-sufficiency in him for his own blessedness for it is ones being a perfect good that he goes not out for a supply to any other nothing can add unto God to make him blessed and surely the same will make the Saints blessed also Blessed is the people whose God is Jehovah c. 4. He will have the creature perfect with him Gen. 17.2 Walk before me and be thou perfect he will have you perfect in his obedience to serve him alone and be unto him alone he 'l have you forsake all for him and this could not be required of the creature if he were not alsufficient and a full reward sin is nothing else but the aversion of the soul à bono incommuâ—â—tabili ad communitabile bonum from the incommutable to a commutable good as the School-men say when a man doth not believe the alsufficiency of God and so would go out to the creature to fetch in some supply to make it up as it is in the Righteousness of Christ when men go to their own duties to piece it out so it is here in matters of comfort and supply and so long a man is a double-minded man but when a mans heart is fastned to the alsufficiency of God so that he saith If I have him I need no other I need no friend if he be a friend nor no honour but that which comes from God only if I lose any thing he is able to make it up he can give me much more I desire no other God even our own God shall bless us he goes not out to the creatures to fetch in supplies and it 's the want of this that makes men to hasten after another God The only proper ground of a mans perfection with God is laid up in this alsufficiency of God that a man needs not go out unto any thing else he needs do service to no other and they that do so do proclaim that they look not unto him as alsufficient but when the soul is satisfied in this that he has God and can say In that I have enough then will he be perfect with him alone so it was with Moses the Lord would send him unto Pharaoh but Moses tells him Exod. 4.11 I am a man slow of speech I am not eloquent and they that speak unto Kings must speak well if they hope to be heard must speak with silken words if the subject is unpleasing and the words also if the message be disliked and the delivery of it what hope is there then to prevail but the Lord made him this answer Who made the mouth did not I I will be with thy mouth in that thing rest upon me and for words care not I will be alsufficient unto thee as if thou wert the most eloquent Orator in the world And so it is for all things else a man that looks upon God as sufficient for any work or any comfort so as he will be with him he will rest upon him and look no further this is to be perfect with him You 'l say What is perfection with God it's nothing else but when the soul looks upon God as an alsufficient God has an eye upon him alone expecting all his happiness from him and putting all his trust and hope in him The School-men say that God is objectum beatitudinis dupliciter the object of blessedness two ways 1 quia in ipso sunt omnes perfectiones simpliciter because in him are all perfections simply and so to cleave unto God is actus charitatis principalissimus the principal act of love 2 Vt suam perfectionem per ipsum consequatur As the creature obtains his perfection by him and both these are to be conjoyned in our happiness as God has all perfections in him and so is alsufficient unto us when God takes up the whole soul and Psal 18.2 The Lord is my rock my fortress my deliverer my God my strength in whom I will trust my buckler the horn of my salvation and my high tower he is the fear of Isaac the hope of Israel the love of Ignatius c. when he takes up and possesses the whole soul and a man looks no further does not hasten after any other God Psal 16.4 as they all do that joyn any thing else with him this mans heart is perfect with God Hos 3.3 Thou shalt be for me says God to the soul and thou shalt not be for another Mat. 6.22 23. so will I be for thee and that 's meant by a single eye Mat. 6.22 23. it is in opposition unto a double eye that is a double intention of spirit a single eye looks but upon one object but a double eye looks upon a double object it is divided between God and the world and knows not which to chuse but he would follow them both he has an eye to God and an eye to his pleasure and his credit and his profit c. that mans heart whatever his possession be is not whole with God he is not perfect with him and the ground of all is this because there is in God an alsufficiency that the soul may rest upon him alone and have no other God The Heathen multiplied their gods because one god served for one end and was good to them in one way and another in another but if there be a God that is sufficient for all things then there needs no other and therefore the soul is confined to him alone and in this is said to be perfect with him and if men go out unto any thing else they may truly be said to transgress without a cause for there was no need of any other but all good was to be found in him 5. That by this means the Lord may make up the banks against that which is the greatest temptation that doth ordinarily befal men it 's true that there are some motions that come from Hell immediately that are purely devilish a messenger of Satan that immediately comes into the soul as Lightning as thoughts of Atheism and blasphemy c. but the ordinary temptations that prevail with men are by a bait Jam. 1.14 Satan taking the same course that his instruments and his messengers do beguiling unstable souls 2 Pet. 2.14 promising them liberty there is some bait that he useth for all sorts of sinners are not fit for that immediate touch from Satan it belongs unto them most properly that have been much exercised in all spiritual wickedness their hearts and tongues are set on fire of Hell immediately but the way by which Satan deceives men is he doth bait his hook with the creature and therein lies the temptation he did first tempt our parents with the forbidden fruit it was fair to the eye good for food and desirable to
preservation the stars shall fight for them the Sea shall be a wall unto them instead of drowning of them their very enemies shall favour them Psal 106.46 he gives them favour in the sight of their enemies and even Nebuchadnezzar shall give charge concerning Jeremiah when there was none concerning Zedekiah the King and he will turn the curse into a blessing Deut. 23.5 The Lord turned it into a blessing To a wicked man every thing is for his hurt what should be for his welfare that becomes his snare but it is quite contrary unto a godly man that which is intended for his hurt that is turned into good and to a quite contrary end than that unto which it was by the enemy intended Now when we see many causes with contrary purposes and intentions all of them conspire unto an end which they understand not but seek and desire the contrary it must be said that there is a providence and a wise hand that did over-rule all this for this is an end that was far from the intention of second causes for there is a peace with enemies Prov. 16.7 there is a Covenant with beasts as Hos 2.18 and there is a league with stones Job 5.23 Dominium habet custodem habebit lapides c. and all this is nothing but an expression of that special and secret providence of God that doth watch over his own people so that this is the comfort and the inheritance of the Saints that every thing in the whole government of the world is so ordered that it shall do them no hurt but all shall make for their good who love him and fear him Now to set forth this in the particulars of it we shall see that all things about which the providence of God is exercised are so ruled as that the government of them makes for the good of the Saints and here I shall propound these five distinctions 1. The Providence of God is either circa maxima vel minima 1 The greatest things in the world are not above the providence of God neither are the smallest things below it He doth whatever he will in heaven and in earth and in the sea It is not what the creatures will Psal 119.91 but it is what he will all are his servants the very Angels in Heaven do his pleasure and they hearken unto his voice and the greatest of men Dan. 4.16 17. the most high rules in the Kingdoms of mortal men he puts down the mighty from their seat he exalts them of low degree deponit reges disponit regna Ezech. 21.10 It is the rod of my son contemning every tree c. 2 There is not the smallest thing but it is ordered by him there is not a worm that creeps upon the ground Hos 2.18 but he can make it hurtful to a man he can command a serpent and he shall bite a man c. he can hiss for the flye c. 2. There is a double exercise of providence or the providence of God has two parts 1 He doth uphold them in their beings and the same Spirit that did create them doth to this very day sit and brood upon them as Gen. 1.2 3. He doth bear up all things by the word of his power Heb. 1.2 he doth hang the earth upon nothing but a word and the same word that created all things doth still continue them in their being if he should take away that word they would run into their first nothing immediately and therefore it is truly said of providence that it is continuata creatio a continued creation Psal 104.3 He sends forth his word and they are created and he renews the face of the earth it is spoken of the providence and the preservation of all things which he doth call a Creation for the same creating power is put forth continually and daily exercised for as ejusdem est potentiae annihilare creare so ejusdem est creare conservare to give a being and continue the creature in that being Psal 66.9 Who holdeth my soul in life c. even the continuance of a mans temporal or spiritual life is an act of a creating power 2 He doth order their actions at his pleasure all of them shall accomplish his ends either he doth act them or he doth suspend their actions at his pleasure and if he will concur with them or if he will withdraw his concurrence it is all according to his pleasure and therefore he is the Lord of Hosts and all the motions of this great Army are at his command as Pharaoh said to Joseph Without thee shall no man lift up hand or foot in all the land of Egypt It is true that the Lord governs all things yea the very thoughts of the heart there doth not a motion arise but he doth fashion the hearts of men Psal 33.15 Zac. 12.1 he formeth the spirits of men within them so that what fashion he doth put upon the apprehensions of men or the affections of men the same they have for all is of his government Ezech. 38 1â— things shall come into thy mind and thou shalt think an evil thought c. all his government of the creature is for the Saints both when they act and when he doth suspend their actings when he doth concur with them and when he doth withdraw his concurrence all is for their good 3. The Providence of God is either 1 what he doth by his own hand immediately by an extraordinary providence as sometimes the Lord doth so that it doth appear to be the finger of God and that there is nothing of second causes in it Esa 52.10 his arm was made bare and Hab. 3.9 his bow was made naked both of them do signifie patefacta est potentia Drus And so it appears when God goes out of the course of nature as when causes have not their natural efficacies the race is not to the swift the battel is not to the strong the men of might cannot find their hands the horse and the rider is cast into a deep sleep Psal 76.6 and so it is in all the Lords miraculous workings when he doth create a new thing in the earth and a woman doth compass a man Jer. 31.22 he doth make the Sea to go back and the Sun to stand still the Heavens to give bread and the Rocks water and all these extraordinary workings of God are for the good of his people and that way he will work for them as their necessity shall require for there is no such thing that the Lord has done for his people formerly but they may still expect the same if they be brought unto the same straits and necessities Esa 10.24 Esa 10.24 He shall lift up a staff against him after the manner of Egypt it was a miraculous way that the Lord dealt with his people then but it was not so that he would never do the like for them again and that they were
They may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly proceed nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightly divide and so by doctrine and example they may hurt souls Ezech. 13.18 20. and their trading may be as that of Rome for the souls of men The Apostle says there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a craftiness to deceive and draw disciples after them And the Father says There is a bait of heresie something that the flesh of man is taken with 3 They may stir up great divisions and contentions in Churches and States There was a contention begun amongst the Disciples which of them should be the greatest And by Diotrephes from love of Preheminence He prates against us with malicious words and he neither receives the brethren 3 Joh. v. 10. and forbids them that would casting them out of the Church And in the Revelations they go forth together with the Kings of the Earth to the great battel of Armageddon Therefore Nazianzen bitterly bewails the contentions between the Ministers in his time If I saith he be the cause of this division if I be the Jonas then cast me out And he makes that as his last request to Theodosius the Emperour That he would compose those divisions telling him This should be as the ornament and glory of all his former Victories and Trophies 4 They may be a means to ripen the sins and to hasten the Judgment of God upon a people Isa 6.10 Heb. 6.8 and increase their condemnation Go make the heart of this people fat c. And the ground that drinks in the rain and bears briers and thorns is near to cursing If I had not come and spoken to you you had had no sin but now there is no cloak for your sin c. 2. There is a Curse that comes upon the Ministers by the peoples sin 1 For the peoples sins God does many times hide his face and his truth from their Ministers Psal 74.9 Ezech. 26. There is not a Prophet there is none can tell us how long I will make thy tongue cleave to the roof of thy mouth and thou shalt be dumb and not be a reprover to this people The Sun shall go down upon your Prophets and the day shall be dark over them c. For they do receive Truths as stewards to dispense them and when God will punish the family then he does straighten the stewards and hides his face from them 2 For the peoples sins God does many times give the Ministers up to errours and delusions that as the people are such also shall the Priest be They love lies and say prophesie and declare to us smooth things prophesie deceit therefore if any man will prophesie of wine and strong drink he shall be a Prophet for this people Ahab's sin did provoke God to send the Devil to be a lying spirit in the mouth of all the Prophets And 2 Thes 2.10 11. the people not receiving the truth in the love of it the Ministers were given over to that efficacy of deceit and the people were ensnared by it that all they might be damn'd that had pleasure in unrighteousness and had not pleasure in the truth 3 The people are many times a continual grief to their Ministers I was amongst you as a nurse and therefore did bear with much frowardness and perverseness in the people to the grief of his soul if you will not hear my soul shall weep in secret for your pride saith Jeremy And how much bitterness of spirit the Ministers of God have felt by the perversness of the people is known to God and their own souls 4 They many times make them to prophesie in sackcloth and ashes in a poor low afflicted and contemptible condition look upon them as the scum of the world and the off-scouring of all things It has in all ages been the portion of the Witnesses that God has stir'd up to be lookt upon as enemies to men because they tell them the truth and therefore there are snares laid for them to reprove in the gate And though the Lord says they should be counted worthy of double honour that labour in the word and doctrine yet amongst the generality of men they that labour most shall be honour'd least And though the Lord says Let him that is taught in the word make him that teaches partaker in his good things yet men are willing to make them partakers in nothing and yet if they sow to you spiritual things is it a great matter that they reap carnal things from you Yes men think it great and look not upon it as a duty but give it with the same repining that nigards give an alms at their door c. 3ly The Curse is also come upon the relation of Husband and Wife 1 When a Wife shall become a snare to a mans soul and be to him but one of the Devils darts a Serpent in his bosom 'T is said in 1 King 21.20 There was none like Ahab who sold himself to work wickedness whom Jezabel his wife stir'd up To have a Wife instrumental to further the lust of her Husband in what kind soever what a snare is that for her to entice him to the worst of evils Idolatry c. as Deut. 13. 2 When a Wife shall be false to her Husband in the Marriage bed Thy wife shall be a harlot in the middle of the city is threatned as the Husbands Curse Amos 7.17 And Job 31.10 Let my wife grind to another man c. And for a man to mistrust his Wife Keep the door of thy lips from her that lies in thy bosom 3 When a Wife shall be an enemy to Religion and a scoffer as Michal How glorious was the King of Israel to day when he was uncovered before the maids And for Job's Wife to joyn with his friends yea with Satan against Dost thou still retain thy integrity curse God and die It 's question'd why the Devil should spare Job's Wife when he took away his Goods and Children there is surely more comfort in a Wife than in all things in this world The reason given is because he did intend to make her an instrument to perswade her Husband to curse God hoping to conquer him by her And how this evil in a Wife imbitters the spirit of a Husband and what animosity it raises in him against her and what suspicious thoughts and what estrangement this does usually work in their minds one from another we many times by experience find And the Husband also becomes a Curse to the Wife 1 By a spirit of jealousie over her which though sometimes it may be upon just ground and cause given in the Wife yet sometimes it may be causless as appears Numb 5.12 13. We see what great care the Lord did take of Marriage-Chastity it being his own Ordinance he did appoint an Offering and a water of Jealousie the one to be offered to the Lord and the other to be drank by the
of this life the Princes robes and the beggars rags lie down together but the difference in their spirits is eternal and therefore the blessing or the curse upon the soul is much more than that on the body or the estate many of these being but for the time of this life 3 Sin is chiefly an act of the soul The sin of the soul membra sunt arma the members are but weapons it 's the soul that 's the hand and the chief cause of enmity lies therein and therefore the chief vengeance lights upon that God will punish sin not only here but eternally Therefore as the greatest blessing is upon the soul so the greatest curse also And as the School-men say of Glory so we may say of Wrath it is Radicaliter in corde redundanter in corpore radically in the heart but redundantly in the body the main object of wrath and curse is the soul 2 Pet. Mat. 16. 4 The great evil that sin does a man it fights against his soul and the great loss that it occasions is the loss of the soul men do often complain of losses but they may be all made up in this life as Job's were or if not yet the afflictions of this present life are not worthy of the glory that shall be reveal'd they work for us a more exceeding and eternal weight of glory and Quaedam amittere ut majora lucreris non amissio est sed mercatura to lose some things that thou maist gain better is not loss but a thriving trade But the loss of the soul is the great loss that can never be made up and therefore the curse of the soul is the great curse 5 The curse of the soul being taken off all other curses are taken off also as the curse remaining on the soul all blessings are turn'd into curses they may be blessings in the thing but they are curses to the man So on the other side all cursings are turn'd into blessings they may be curses in the thing but they shall prove blessings to the man To the unclean all things are unclean for their minds and consciences are defiled Tit. 1. When once Grace comes into the soul malediction goes out all things shall work for your good and the curse is taken off from all the Creatures for your use Life is yours and death is yours so that as the precept of the Law is made a servant to the promise of the Gospel for it was added by way of subordination and subserviency thereunto so the curse of the Law is made a servant to the Grace of the Gospel also and a Saint has a sanctified use of that as a blessing which is in it self a curse 6 The chief satisfaction that was given for sin has reference to the soul In the sacrifice there was offred the life and the blood but it was the blood that made an atonement for the soul and without shedding of blood there is no remission And when Christ came to stand in our stead as a surety the main of the sufferings he endured were in his soul Isa 53.10 God made his soul an offering for sin Christ did as our surety and therefore he put his name to our bond and was made under the Law Now being our surety he was to pay our debt and that was mainly in the soul The Sacrifice that was to be accepted of God was to be a whole burnt-offering now if Christ had but suffered in his body it had been but a half burnt-offering He offered himself Heb. 9.10 therefore it must be his whole manhood and before his bodily suffering came while he was in the Garden he says My soul is heavy unto death Mar. 14.33 amazed or astonished the word is rendred a failing of spirit his spirit died even within him his thoughts were wholly abstracted from all things else and the wrath of God that lay upon him did wholly fill up his soul c. Now in all these respects the curse upon the soul which is spiritual death is the greatest part of the Curse far greater than that upon the body upon Creatures or Relations § 2. And now let us come to consider wherein this Curse upon the Soul lies 1. It lies in this That a man has forsaken God as his chief Good and as his utmost End Man in his Creation was carried towards God as that chiefest Good wherein his happiness consisisted and acted towards God as him to whom all his actions were refer'd and wherein his blessedness lay and therefore Augustin speaking from a spirit renew'd and having the same principle begun in him says Omnis copia quae non est Deus inanis egestas est All plenty that is not God is poverty And Bernard says Animam Dei capacem quicquid est Deo minus non implebit nothing less than God will fill the soul capable of God Man having all in God must needs do all for him and refer all to him for he that is the chief Good must needs be also the utmost End Now the death of the soul lies mainly in this first it 's taken off from God as the chief Good for that 's the first thing sin does Jam. 1.14 it draws a man away from God who was the Center where the soul rested Psal 116.7 Return to thy rest O my soul They have forsaken their resting place they have wandred upon every mountain And therefore Jude v. 18. all the lustings and inclinations of the soul they are call'd ungodly lusts because they have nothing else in them that being the main bent in them all to take off the soul from God and carry it away from him Jer. 2.13 It 's forsaking the fountain of living water And Heb. 3.12 It 's departing from the living God And hence it is that repenting is call'd returning because we have departed from him and conversion is nothing else but returning to God as a mans chief Good And man being thus departed from him God is not in all their thoughts for they look for no good from him their good lies not in him and therefore they live without God in the world they know him not they love him not they expect nothing from him it 's to them as if there were no God to judge nor reward and hence it is that men can live without the favour of God all their life-long and never be troubled because they have not made it their happiness But take a man that has set up this as his happiness a frown is to him as the messenger of death and not to see the Kings face puts him into the shadow of death for he can breath in no other air as Absalom said He could not live unless he saw the Kings face And so David God had hid his face which made him like to them that go down into the pit Man in his Creation as he was wholly of God so he was wholly for him and so it is when the Image
produce any such effect but rather the contrary for it doth forbid sin upon the highest penalties it has upon it an impress of the Holiness of God and is contrary to sin in all things being holy and just and good and in its proper causality does work holiness in the hearts of men and a conformity unto the will of God as the rule of Goodness as it appears in the Saints all the grace that they have is nothing else but the Law written in their hearts which is the grand promise of the new Covenant 2 There is causa per accidens an accidental cause when the effect flows not from the nature of the cause but from something else that does by accident cleave to it so the Apostle says knowledge puffs up all true knowledge is humbling and there is nothing that a man can know either of God or himself but it does afford him great ground of abasement and self-denial but yet through the lusts of men sin takes occasion by the knowledge that should humble him to lift him up so fountains are hottest in the Winter and the fire by reason of the cold of the circumstant air not that the Winter does add heat to either by its own nature but by accident and occasionally inclose the one and draw forth the other so the Gospel meeting with the lusts of men who either reject the Gospel or else do turn the grace of God into wantonness thence it becomes the savour of death unto death not of it self nor in its own nature for it is the word of life and salvation so does the Law draw forth sin not of its own nature for it forbids it and curseth it but yet sin takes occasion by the Law and through many things that do adhere and cleave to the man by the Law it does become the more exceeding sinful Let us therefore come unto the proper causes how it comes to pass that sin by the Law which is good should take such an occasion of evil The causes are many 1. One cause of it is lust There are in lust many things from whence it flows but especially these 1 Lust is carried towards its object with earnestness violence and vehemency there is a lifting up of the soul to vanity and the hearts going after covetousness and therefore some render that of Laban when Jacob departed and he saw that the hope of his gain was gone Gen. 31.20 Deut. 29.19 Amos 2.7 Eph. 4.19 Jude 11. that he stole away the heart of Laban And as a godly mans desires are for God and Grace so a wicked mans desires are after sin and he thirsts and pants after it and it is therefore exprest by greediness as we may see it in Shechem Amnon and Ahab after Naboth's Vineyard All these set forth the violence of lust how fully the soul of man is carried after sinful objects and the ground is because sin looks upon sinful objects as the husband of the soul as the chief good and therefore is carried after them modo infinito in an infinite manner as a God therefore they are said to serve mammon and their God is their belly and they are lovers of pleasures more than lovers of God Rom. 7. and therefore desire them infinitely the sinner is never satisfied but like the barren womb crys give give his desire is as Hell and the Grave it never has enough Now whatever comes in the way as a bar unto that which his soul does so infinitely desire it is no wonder if his heart rise against it with an answerable violence If Naboth come in the way of Ahab's Covetousness his life is little enough to make satisfaction and if any man stand in the way of Haman's honour his life and the life of a whole Nation is but a fit sacrifice to expiate so great an offence Now the Law of God putting a stop upon such vast desires therefore the hearts of men do rise up against the Law in opposition answerable to the desire that sin hath unto the object from which it is stopt by the prohibition of the Law 2 Lusts are proud and do swell the heart and cause it to be lifted up Psal 10.4 The wicked through the pride of his countenance doth not seek after God Obed. 3 The pride of thy heart has deceived thee And this fills the heart with a great deal of obstinacy and stoutness of spirit against God and contempt and scorn of whatever comes in his way to resist it as we see in Pharaoh even against the Lord himself Who is the Lord that I should obey his voice And answerable unto a mans pride and exaltation of spirit such is the rising of his heart against any thing that makes against him and the more full of lust any man is the more the pride of his heart is drawn forth for he is thereby made the more conformable to the Devil who saith I am a God and so do all mens lusts say and therefore the heart is lifted up as a God answerable to the pride of a man such is his impatience 3 Lust is resolute this proceeds from the two former it will go on whatever come of it Ephes 2.3 Hos 9. in despight of all opposition There are wills of the flesh as great resolutions as if there were many wills in one as a wild ass alone by it self i. e. that has neither rider to command it nor bridle to restrain it will venture any-where Jer. 8.7 They go on in their own ways as the horse rushes into the battel Christ warns Judas The son of man goeth indeed as it is written but wo to him by whom the son of man is betrayed it had been good for that man that he had never been born And yet Judas went forth and from that time he sought an opportunity to betray him If the Lord make hedges about a soul yet he will labour to tread down all with the greatest resolution and with the highest contempt as we may see it in Pharaoh after all his plagues yet his heart was hardened that is his will remained obstinate and he resolved not to yield unto God come what will come yea though death to himself and destruction upon his Kingdom did ensue And therefore they say What thou speakest to us in the name of the Lord we will not do Jer. 44.16 but we will do whatever proceeds out of our own mouths And if any thing come in the way to cross them in this resolution men resolve to oppose it see it in Saul 1 Sam. 22.17 Go and kill the Priests of Jehovah which some have made to be the sin against the Holy Ghost and Job 15.26 They do prepare themselves thick-bossed bucklers they resolve to make resistance they harden their hearts and stiffen their necks though the law of God set the sin and the evil before them yet men despise it and fear not the danger let it be of temporal judgment they say
both these 1 In reference to the precept of the Law and the Remunerative justice of God so God did require of his Son that he should perfectly obey that Law that man had broken and this obedience of Christ consists 1 In this That it must proceed from a nature perfectly answering the Law Heb. 7.26 he was holy and harmless c. 2 Holy actions Matt. 7.3 Joh. 8.29 Rom. 8.2 5 19 he did fulfill all righteousness and it is becoming him so to do He knew no sin neither was there guile found in his mouth 3 Herein he did continue and persevere unto the end He doth always the things that do please him and these go unto Gods satisfaction and to our justification as by Adams actual disobedience many are made sinners so by Christs active obedience many are made righteous Rom. 3. last Dan. 9.23 Rom. 8.3 And he saith he came not to destroy the law but to fulfill it And the way of the Gospel doth not make void the Law but establish it and there are two parts that Christ must act to finish transgression and make an end of sin and to bring in an everlasting righteousness and therefore the righteousness of the Law is said to be fulfilled in us and it is the righteousness of the Law and that which doth exactly answer the Law in all things Ambros It is fulfilled in us while it is imputed to us 2 In reference to the curse of the Law and the vindicative justice of God and herein are four things 1 He must represent our persons and therefore he is called a surety that must stand instead of the debtor as the sacrifice did dye instead of the man And he is said to bear our names in his heart as the High Priest did upon his breast-plate as one that represented all these before God and therefore he is said to be made sin for us and a curse for us and to suffer the just for the unjust for us that is in our stead Therefore we need not say how can one person make satisfaction for so many thousands Truly there is a worth and an excellency in the person of Christ equivalent to the persons of all the elect and he did as their surety represent them all before the Lord. 2 He must bear their sins and all the guilt of them 't is all charged upon him 2 Cor. 5.21 He was made sin for us that knew no sin The greatest sinner says Luther Christ was because he bore the sins of all the elect of God God did make to meet on him the iniquity of us all Isa 53.6 Psal 40.12 Gal. 3.13 He did confess our sins as his own Mine iniquities have taken hold of me God did impute sin to him 3 He must suffer our Curse He hath redeemed us from the curse of the Law being made a curse for us the chastisement of our peace was upon him when God made his Soul an offering for sin 4 He must pay the utmost farthing and that he did John 16.10 of righteousness Because I go to my father and you see me no more It was an argument that the debt was paid for the High Priest entred into the most holy place once a year but I go to the Father where I should never have come if I had not discharged the debt and I have done it once for all and therefore you see me no more He is gone into Heaven he was taken from Prison he was put into the Grave as a Prison and as a Malefactor but to shew that our debt was satisfied the Lord sent an Angel as a publick Minister of Justice Psal 110. last and did open the Grave and gave him a release he did lift up his head having drunk of the brook in the way And all this Christ did perform not of his own will meerly and of his own accord but he did it in obedience to a command John 10.18 I lay down my life and take it again for this commandment I received of my father Thy law is in the midst of my bowels Psal 40.7 8. it is the law of dying to be made a sacrifice And he saith Psal 40.7 8. In the volume of the book it is written of me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some do understand it of the Book of Gods Decrees and so this of Christ was first the Lord priviledging him to be the Churches head in the first page of this Book it was written of him that he should do his will others understand it of the Book of the Scriptures the Prophecies and Predictions of Christ in them and the Lord in them did foretell what past between the Father and the Son at the Council Table of Heaven before ever Christ came into the World the Lord Christ said Sacrifice and burnt-offering thou wouldest not it would not satisfie him but thou hast told the World of me that it was thy will that I should do it and I am ready to obey Gal. 4.4 c. Thus was Christ made under the Law as our surety and laid down an answerable price unto whatever the Law and Justice of God could expect of us 2. Christ did whatever is required unto mans sanctification 1 He gathers them Other sheep I have that are not of this fold them I must bring in Joh. 10.16 Joh. 8.39 it is spoken as a duty that lay upon him which God required of him I must do it it is the will of him that sent me that of those that thou hast given I should lose none but raise them up again 2 He must govern them and erect a throne of grace in their hearts and rule in them Isa 40.10 11. His arm shall rule for him and he shall feed his flock as a shepherd gathers the lambs with his arm 3 He sanctifies them receives the spirit for them and dispenseth it unto them Isa 42.1 2. He is my servant I put my spirit upon him and he shall shew judgment to the Gentiles And therefore he went to Heaven as a publick person as the second Adam and having himself received the Holy Ghost he doth send forth the gifts and graces of it more abundantly for Christ is in Heaven by vertue of Office and it was necessary in that respect that he should depart from us because by Covenant he was to perform some acts of office in Glory he was to go before and prepare a place for you 4 To be their Advocate and plead their cause and the word as Cameron observes is in opposition unto an accuser 1 Joh. 2.1 Rev. 12.10 Satan is the great Accuser of the brethren he doth accuse the brethren before God day and night And we see Zac. 3.1 2. Satan stands at his right hand as the manner of accusing was in antient times as we see in Jobs instance but Christ makes answer for them there is a difference between Christ as a surety and as a publick person who
to perform the promise is Gods part and to press God with his promise is our part I will do it for you says tne Lord yet I will be inquired of by you that I may do it for you ask and you shall receive knock and it shall be opened and there is no way that ever any creature could attain any thing of God but this way Upon this very ground Christ himself if he will attain from God he must ask and so 't is with the Angels and so 't is with the Saints in Heaven Dan. 4.17 they cry How long Lord How much more is it to be with dust and ashes 3. That the Lord may honour his own Ordinance and testifie how much he doth delight in the worship of a creature and that thereby he might make it a double mercy For ungodly men to receive blessings as a fruit of Providence unto them it comes always single that is in the thing only but unto a godly man that has it as a fruit of the promise it 's always a double mercy mercy in the thing and mercy to the man not only an accomplishment of Gods promises but the return of the mans prayers the exercise of Gods faithfulness unto us and of our graces towards God and there are no mercies so sweet as those that come in with the exercise of grace in the attaining of them Deum orationibus ambiamus coelum tundimus misericordiam extorquemus as Tertullian says of the power of the Saints prayers because of his delight in the exercise of their graces And there is no duty wherein the graces of the Saints do act with more life and power than they do in prayer there is magna conjunctio a great concurrence of grace in them as we see it in Abraham in his prayer what strong acts of grace he puts forth Gen. 18. The nearer the soul draws to God the fountain of its life the more lively it works and moves the swifter the nearer the centre and there is no duty in which the soul draws nearer to God than it doth in prayer and hath more immediate communion with him than when he is upon his knees before the Throne of grace 4. And lastly the way to attain promises is a patient waiting for them till the Lords time come for it 's true of promises as it is of prophecies though the vision be for an appointed time Hab. 2.3 yet wait for it for it will come and will not tarry It 's a speech like unto that in Luk. 18.7 8. though he bear long with them yet he will avenge them speedily it may tarry long in respect of the time prefixed by us and may seem long to us but it shall not be long when the time comes that is appointed by God The Lord commonly does in the answering of prayers as he does in the fulfilling of Prophecies it 's a great while before the Prophecy seems to speak or to give any hope of its accomplishment as it was in the deliverance out of Egypt and Babylon but yet when once it begins but to dawn its day immediately in a manner it strangely and suddenly breaks forth that the Saints of God can scarce believe their own eyes they are like unto them that dream And so it is in the return of their prayers also as in the calling of the Jews they are as dry bones and they are scattered here and there all the world over but the bones shall come together and it shall be so suddenly done that the Lord saith A Nation shall be born at once and before Sion travelled she brought forth and so it is in the answer of Prayers as it was with Elijah he prayed seven times and his servant looked and there was nothing and yet he continued praying at last there appeared a Cloud like unto a mans hand and by and by the Heavens were covered over with Clouds and then the rain fell when it begins once to appear that the Clouds do break away a little the Lord doth strangely hasten the work and there is a glorious concurrence and falling in of all causes to its accomplishment there is a time of the Promise's accomplishment Acts 7 1◠and a great part of the Mercy is in the season of it the Lord doth not delay because he is unwilling to bestow it or because the Mercy comes hardly off for he knows that to our hasty Nature bis dat qui citò but the Lord doth defer it that he may improve the Mercy by the season of it for Gods time is best and not ours my time is not yet come though your time be alwayes ready all Christs Miracles were so much the more glorious by the seasons of their putting forth and so are Gods Mercies also the more magnified in coming to us in the fittest time he does wait to be gracious that is that he may bestow the Mercy when we are fittest to receive it and our hearts are best prepared for it As in judgement to a wicked man the Lord does watch over him for evil and he shall be ensnared in an evil time as a Bird in an evil snare judgement shall come upon him when he least expects it and is least prepared for it he shall be cut off as the foam upon the waters Hos 10.7 sicut aquae superiores ferventis ollae Jerome for the word spuma doth signifie a bubble that does arise from heat c. when they are swelled up and hold up their heads on high and be lifted up above the rest of the waters then they shall suddenly be cut off As I say there is a time for judgment that Justice doth watch over men for evil so there is also a time for Mercy that Grace does watch over men for good there is a time for the Promise to bring forth as well as the threatning and therefore it 's said That by Faith and Patience the Saints have inherited the Promises and there is as well a Patience in waiting as in Suffering Zeph. 2.1 2. let Patience have its perfect work in you in this respect also that you may be intire and perfect wanting nothing Hebr. 10.36 But the Soul will be ready to say I could be willing to wait Gods time if I could be sure to attain the Promise at the last but what grounds are there to support and underprop my heart that I shall receive the Promise and not miss of it in the end Now the grounds to assure the Soul thereof are these 1. The faithfulness of God the Promises are therefore confirmed by an Oath Heb. 6.17 that by two immutable things wherein it 's impossible for God to lye we might have strong Consolation Quid est Dei juratio nisi promissi confirmatio Aust. infidelium quaedam increpatio An Oath amongst Men puts an end to Controversie much more should the Oath of God put an end to all Controversie and Disputes in the Soul and
57.17 18. of a man in a wicked way and the Lord corrects him but he goes on freely in the way of his heart now what should the Lord do Felix cui Deus dignatur irasci c. Happy man with whom the Lord is angry but if this avail not casts he him off as he did the Devils and the Angels that sinned nay the Attributes are now ingaged and though the man be unfaithful to God yet the Lord has engaged himself to be his God and therefore he says I have seen his ways and I will heal him I am his God and he is mine for all this c. 2. Under the Second Covenant there is a fuller and a more glorious discovery of all the Attributes than there was under the First Covenant As the Saints have a greater interest in the Attributes of God than the Angels have so they are more fully revealed unto the Saints than they were to the Angels and therefore they are said to go to School to the Church to learn Ephes 3.10 for by the Church they are taught the manifold wisdom of God The Lord Christ as Mediator is a Glorious Stage upon which all the Attributes do strangely act their parts Exod. 23. and therefore the Lord saith of Christ My Name is in him and he is therefore called Colos 1.15 the Image of the invisible God because all the Glory of God doth shine forth in him 1. Here are some Attributes that could never have been discovered under the first Covenant and those are 1 the mercy of God as it respects misery for had the first Covenant continued there had been no misery and therefore no place for mercy 2 the love of God to mankind when he did catch at man fallen and did let the Angels go as it is Heb. 2.6 3 the patience and the long-suffering of God for there had been no place for these if the Lord had not been provoked by sin against the sinner for it is it that hardens them in their impenitency and magnifies this patience of God that he can bear so long with such sinners 2 All the Attributes under the second Covenant are discovered in a far higher way than they could have been under the first Covenant 1 There was higher wisdom discovered than in the Creation indeed there was great wisdom in making a World and in giving a Law but there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manifold wisdom in this Eph. 3.10 that the Angels that had studied the wisdom of God in the first Edition ever since their Creation now do desire to look into this Mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or they stooped and with great diligence and observation looked into it but now there is such a discovery of wisdome as was never known to the world before which is a second Edition and has put the Angels to School again and therefore Aquinas says There is a threefold knowledge of the Angels 1. matutina morning that which they had of God in their Creation 2. respectiva respective that which they did attain further of God rebus ipsis from their own experience and observation 3. the knowledge that they have of God in Christ and that he calls meridiana meridian knowledge 2 There is a greater power under the second Covenant than was under the first Covenant for that was but to command a creature to stand up out of nothing and it was done by a word but now for the Godhead to joyn it self into a personal union with the creature is much more the power of God over a creature is not so much as the power of God over himself for to forgive sin is an act of power Num. 14.17 to support a creature against himself and his own revenging hand under the guilt of sin shews the depth of wisdom and grace 3 There is greater Justice under the second Covenant for the first Covenant being broken Gods rejection of Adam was but rejecting of a creature and the Angels they were but Gods Servants and he might punish them for their sin but herein is higher Justice when God will not spare his Son and his strong crys and tears moved him not nay and God himself was to be his Executioner and yet his Justice is pleased with it It pleased the Father to bruise him Esa 53. conterere it signifies to grinde one to powder for that is to make one contrite c. he hath put him to grief and he was wounded for our transgressions and was bruised for our sins 4 There was a greater discovery of Gods truth under the second Covenant Under the first Covenant the Lord had spoken the word the day thou eatest thou shalt dye and the Lord was as good as his word and had cast off man and Angels by it but they were as clay in his hand he had no need of them but now if his Son will undertake it surely one would think God would either abrogate his Law or mitigate it but the Lord will do neither his truth shall stand rather than Heaven or Earth and therefore if the Son of God be made sin he shall be made a curse also 3. Under the second Covenant we have a firmer hold upon all the Attributes than we could ever have had under the first Covenant the Lord was the God of Adam and also of the Angels but yet so as he might by their Covenant become their enemy if they were not confirmed by his grace in the new Covenant therefore the Angels are beholding to Christ for their confirmation as well as men are for their reconciliation but the Lord becomes the God of his people so under the second Covenant that he is their God for ever and ever this God is our God for ever and ever Psal 48.14 The wisdom of God is eternally thine and shall never be turned against thee as the manner of enemies is they turn your own ammunition against you many times His mercy is everlasting mercy and his power is everlasting power and his loving-kindness is everlasting § 3. What is the manner how the Lord makes over all his Attributes unto his people This Question is of moment that so we may know the tenure by which we hold so glorious an inheritance Now the manner of it is this 1. Man by the Fall having departed from God and thereby lost and forfeited his interest in him and become to him wholly a stranger and an enemy Col. 1.21 there was no way to restore a man to a title in God again unless sin which was the cause of enmity were taken away as that which did take God off from man as if ever a mans inheritance in the creatures were restored that must be taken away which did deprive man of them therefore the great business that God had to do and which was the great thing in his eye by Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10.5 to take away sin to prepare him a body
them all the good things that they enjoy below and all that communion which they enjoyed here with him where they see his back parts there they shall see his face for ever and therefore it 's beyond the hopes and the expectation of the Saints ◠Thess 1.10 He shall come to be glorified in his Saints and admired in them that believe Now the ground of admiration is the over-plus of expectation they shall say as the Queen of Sheba did of Solomons glory We have heard of thee here below but the half was not told and this glory lies in God alone It 's true there is not the meanest reward but it is beyond the desert of the best of our services and it is meerly free grace that rewards them but if the Lord should give a man as he did Nebuchadnezzar Egypt for his hire Kingdoms and Nations as the reward of his services that he did in this life and yet say to him at the last day You have your reward you were herein for ever miserable 4. Thy portion in the creatures will fail thee for ever and deceive thee as a brook that passes by for all flesh is grass and the glory and the pride of it is but as the flower of the field and it will be said to thee In thy life-time thou hadst thy good things for as you brought nothing into this world so it 's certain that you can carry nothing out but the soul shall be stripped of whatever is dear to it here below for they are this worlds goods and given but as a viaticum in the way till a man come to his journies end and whether they be ad regnum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad supplicium as Chrysost it 's all one they are not of any use in the life to come and therefore when all men have acted their parts here and are gathered into their own place then there shall be a general conflagration of the world when the earth and all the works of men shall be burnt up 2 Pet. 3. for they are but for the present time of this life and they will afterwards be of no further use to a man for ever but hereafter God shall be all in all 1 Cor. 15.28 and God will work all things by himself immediately Here he doth comfort us by the creatures and rules us by Angels by Magistrates and Ministers but that shall not be in the life to come for he will work all himself immediately In this life we are to be taken up about God the knowledge of God and the love of God but we are busied with many things else cumbred about many things and we are to take care of the things of this life in our calling which interrupts our abiding with God but these imployments are but for the support of humane society in this present state that we might serve God and the good of Community but we shall be taken up with God and the things of God only in the life to come and with God immediately not God in the creatures as now we are In this life we take pleasure in many things besides God the works of God are sought out by his servants and we please our selves with the comforts that he has given us in our way for in this life God heaps variety of benefits upon us he loads us daily with his benefits but after this life there shall be but one great reward and a man shall go out unto creatures for nothing unto eternity there shall be a comfort in them but not out of necessity but variety all of them seeing God in themselves and in each other but if a mans portion be in any thing without God I tell thee thou must leave it behind thee Isa 50.11 when thou comest to lie down in the grave and so having kindled a fire you compass your self in your own sparks you shall lye down in sorrow All the comforts of an ungodly man in this life are compared to the light of a candle not only because they are maintained by creatures base matter here below but also because they will go out in the end for the longest candle will end in a snuff but now the light of the godly and their comfort being in God it shines as the Sun more and more unto the perfect day 5. It shall be unto you according to your desire you shall never have any part or portion in God for ever that which is thy sin shall be thy punishment as Christ made it to them that were invited they shall never taste of my supper so it shall be with you you will have no interest in God neither shall you have unto eternity depart from me you cursed cursed with eternal destruction from the presence of God and the glory of his power 2 Thess 1.9 and this is called utter darkness It 's true our Divines commonly say that the Torments of Hell are of two sorts 1 Poena damni something privative which is the loss of God and the happiness of the Saints 2 Poena sensus which is something positive a punishment inflicted by God immediately upon soul and body But it 's said commonly by Divines that it 's the first that is the greatest part of a mans torment and it 's that which makes Hell properly such which is demonstrated 1 from the meritorious cause of it which is sin There are in the Law two things 1 the precept 2 the prohibition Now the mind of the Law-giver was most in the precept and therefore the omission is a greater offence than the commission if they be apart considered now the punishment of loss is proportioned unto the omission of the precept as the punishment of sense is unto the commission of the sin 2 It will appear in this that the blessedness of the Saints in Heaven doth mainly consist in the vision of God that they shall see him face to face and in this is the happiness of the Angels and Saints yea of Christ himself Psal 16.1 therefore on the contrary doth the misery and damnation of the wicked lie that they shall be deprived of the vision of the face of God for ever Mille gehennae poenae at nihil est quale à gloria Dei excludi à Deo odio haberi c. Chrys 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basil in oratione de extremo Judicio 6. He that has his portion in any thing below God and not in the Essence of God God will be ingaged against him for ever and his judgment shall flow from God immediately For either thou must have thy happiness in him immediately or else thy misery will come in immediately from him for ever for as after this life God will not govern by the creatures nor comfort by the creatures so neither will he afflict or punish by them but it shall be from his own immediate hand therefore the fire of Hell is not material fire as some
upheld but now the Spirit comes in and makes bare his arm dispells the darkness and saith Behold me it is I now I come and so a mans comforts and supports come in from an immediate discovery of the Light of Gods countenance as if it were a voice from Heaven as it was to Christ This is my beloved Son in whom I am well pleased 7. He doth sometimes give unto his People courage and assistance immediately beyond what is natural unto them Zach. 4.7 and above and beyond all the means Zac. 4.7 Not by power nor by might but by my Spirit saith the Lord it is spoken of the Spirit of God immediately strengthning and stirring up the spirits of instruments beyond their own natural strength as Samson was the Spirit of the Lord came upon him and then he had the strength of many men in him Isa 35.6 and Isa 35.6 The lame shall leap as an Hart and the tongue of the dumb shall sing it is spoken of immediate strength and healing by the grace of Christ that as the Lord Jesus did heal men and with a word only and without means their feet and ankle-bones received strength and they did leap as a Hart and praise God so here they have immediate assistance as David had in the business of Goliah the spirit of fortitude came upon him for that service and the promise is Zac. 12.8 The weak shall be as David as full of courage in any difficult services that they should be called unto as David was when the Lord shall say to him that is of a fearful heart Be strong and it shall be so Esa 35.4 and so Mat. 10.19 It shall be given you in that hour Luk. 21.25 I will give you a mouth and wisdom that all your enemies shall not be able to resist for it is not you that speak but the Spirit of your Father that speaks in you that as Samson was not acted by his own strength so neither did they speak by their own spirits but by an immediate assistance from the Spirit both directing their minds suggesting to them the matter and also guiding their tongues and directing them unto words what to say and how they ought to speak that as 't is said of the Prophets the Lord speaks in them Heb. 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.1 for they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they were transported or carried by the Holy Ghost 2 Pet. 1.20 they were not acted according to their own spirits 2 Pet. 1.20 neither did they speak according to their own parts or light but as they were directed by the immediate assistance of the Spirit of God at the same time so there is an immediate assistance that the Lord hath promised unto his people when he doth call them forth unto any service wherein the immediate presence of God and power of the Spirit is necessary and required it is beyond the power or strength of a man and it is that which the Lord many times doth he will bring his people into such a condition that there shall be no means for them to look unto that they shall be wholly fatherless and have neither Sun-light nor Star-light in the creature receiving the sentence of death in themselves that they may look for Gods immediate appearing 2 Cor. 1.9 But we had the sentence of death in our selves that we should not trust in our selves that we could see no means to escape but now must have an eye to an almighty and immediate power of God that we might trust not in our selves but in God that raiseth the dead that our deliverance must be a kind of resurrection from the dead And the people of God if they have the means yet they look upon them as nothing We have no might against this great multitude but our eyes are towards thee and if they have no means they can look upon him that hath a creating power that can make waters to break out in the Wilderness and streams in the Desart and the parched ground shall become a Pool and the thirsty ground Springs of water in the habitation of Dragons where each lay shall be grass with reeds and rushes that which only was fit and delightsom unto the Devil the Satyrs that shall be good for the glory of God and the use of man as it is Esa 35.7 8. 2. There is in the next place a mediate Providence and that is in the manner of Gods ordering of all things in the use of means and so all the means that the Lord does use are for the good of his people Rom. 8.28 All things work together for their good that though the Lord doth work by means and doth make use of second causes to produce their effects yet they do all concur in this that they do conspire for the good of the Elect of God Hos 2.21 22. I will hear the heavens and they shall hear the earth Hos 2.21 22. and the earth shall hear the corn and the wine and the oyl and they shall hear Jezreel the Lord doth work for the good of his people by second causes he doth not rain corn from Heaven as he did Manna in the Wilderness but the Earth shall hear the corn and he will give it them out of the earth and in all the actings of second causes it is the Lord that hath the great hand he doth make them to be a means of blessing or else they could never prove so to be it is the Lord that doth hear the Heavens it 's a mighty strain of speech that the Heavens and the Earth that were before deaf and dumb to them that took no compassion upon them in their necessity and answered them not now when they are reconciled are brought as it were to be humble suitors and petitioners for them the Heavens shall say Lord I would give my influence rain to refresh thy people and the Earth shall say Lord I would give my strength for the good of thy people also c. For as it is by virtue of the Covenant of the Saints that all the creatures stand so it is by their Covenant also that they do act it is by being betrothed unto God that all the creatures are in Covenant with them and it is for them that all means do act freely and all creatures willingly do serve for it 's their redemption that they wait for and long for but unto other men they are made subject not willingly but the Lord hath subjected them in hope Rom. 8.20 21. but their subjection is an act of Soveraignty and not of choice for they would not serve the lusts of ungodly men though they are willing to serve the necessities of the Saints therefore all the means that the Lord doth use are for the good of the Saints and it is for them that they work in all that they do 1. He it is that doth provide and appoint means there is in