decreed the time of my Life in the use of Means so God hath decreed my Salvation in the use of Word Prayer Sacraments And as a Man that refuseth his â—ood murders himself so he that refuseth to work out his Salvation doth destroy himself The Vessels of Mercy are said to be prepar'd unto Glory Rom. 9.23 How are they prepar'd but by being sanctified and that cannot be but in the use of Means therefore let not God's Decree take thee off from Holy Endeavour A good Saying of Dr. Preston Hast thou an Heart to pray to God it is a sign no Decree of Wrath is passed against thee Use 1. If God's Decree be Eternal and Unchangeable then God doth not Elect our Faith foreseen as the Arminians Rom. 9.11 The children being not yet born that the purpose of God according to election might stand It was said Iacob have I loved Esau have I hated We are not elected for Holiness but to Holiness Eph. 1.3 If we are not justified for our Faith much less elected for our Faith but we are not justified for it We are said to be justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through Faith as an Instrument Eph. 2.8 but not for Faith as a Cause and if not justified for Faith then much less elected God's Decree of Election is Eternal and Unchangeable therefore depends not upon Faith foreseen Acts 13.48 As many as were ordained to eternal life believed They were not elected because they believed but they believed because they were elected Use 2. If God's Decree be Unchangeable 't is Comfort in two Cases 1. Concerning God's Providences towards his Church We are ready to quarrel with Providence if every thing doth not jump with our Desire Remember God's Work goes on and nothing falls out but what he hath decreed from Eternity 2. God hath decreed Troubles for the Churches good the troubling of God's Church is like the Angel's troubling the Water Ioh. 5.4 which made way for healing his People He hath decreed Troubles in the Church His fire is in Sion and his furnace in Ierusalem Isa. 31.9 The Wheels in a Watch move cross one to another but they all carry on the Motion of the Watch So the Wheels of Providence often move cross to our Desires but still they carry on God's unchangeable Decree Dan. 12.10 Many shall be made white God lets the Waters of Affliction be poured on his People he doth but lay them a Whitening Therefore murmur not at God's Dealings His Work goes on nothing falls out but what he hath wisely decreed from Eternity every thing shall promote God's Design and fulfil his Decree 2. Comfort to the Godly in regard of their Salvation 2 Tim. 2.19 The foundation of God stands sure having this seal the Lord knows who are his God's Counsel of Election is Unchangeable once elected and for ever elected Rev. 3.5 I will not blot his name out of the book of life The Book of God's Decree hath no Errata's in it no blottings out once justified never unjustified Hos. 13.14 Repentance shall be hid from mine eyes God never repents of his electing Love â— Joh. 13.1 He loved them to the end Therefore if thou art a Believer comfort thy self with this the Immutability of God's Decree Use 3. To conclude a word to the Wicked who march furiously against God and his People let them know God's Decree is Unchangeable God will not alter it nor can they break it and while they resist God's Will they fulfil it There 's a twofold Will of God Voluntas praecepti decreti The Will of God's Precept and of his Decree While the Wicked resist the Will of God's Precept they fulfil the Will of his Permissive Decree Iudas betrays Christ Pilate condemns him the Souldiers crucify him while they resisted the Will of God's Precept they fulfilled the Will of his Permissive Decree Acts 4.28 Such as are wicked God commands one thing they do the quite contrary to keep Sabbath they prophane it while they disobey his Command they fulfil his Permissive Decree If a Man set up two Nets one of Silk the other of Iron the Silken Net may be broken not the Iron God's Commands are the Silken Net while Men break the Silken Net of God's Command they are taken in the Iron Net of his Decree while they sit backward to God's Precepts they row forward to his Decree his Decree to permit their Sin and to punish them for their Sin permitted Of the Wisdom of GOD. THE next Attribute is Gods ' Wisdom which is one of the brightest Beams of the Godhead Iob 9.4 He is wise in heart Kacham lavau The Heart is the Seat of Wisdom Cor in Hebraeo sumitur pro Iudicio Pineda Among the Hebrews the Heart is put for Wisdom Iob 34.32 Let Men of Understanding tell me In the Hebrew Let Men of Heart tell me God is wise in heart that is he is most wise 1. God is only wise he doth monopolize and ingross all Wisdom Ergo he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only wise God 1 Tim. 1.17 All the Treasures of Wisdom are lock'd up in him and no Creature can have any Wisdom but as God is pleased to give it out of his Treasury 2. God is perfectly wise there is no defect in his Wisdom Men may be wise in some things but in other things may betray imprudence and weakness But God is the Exemplar and Pattern of Wisdom and the Pattern must be perfect Matth. 5.48 God's Wisdom appears in two things 1. His Infinite Intelligence 2. His Exact Working 1. His Infinite Intelligence He knows the most profound obstruse Secrets Dan. 2.28 He knows the Thoughts which are the most intricate subtil things Amos 4.13 He declareth to Man what is his thought Let Sin be contrived never so politickly God will pull off all Masks and Disguises and make an Heart-Anatomy He knows all future Contingencies ante intuitu all things are before him in one clear Prospect 2. His exact curious Working He is wise in heart his wisdom lies in his works These Works of God are bound up in three great Volumes where we may read his Wisdom 1. The Work of Creation The Creation as it is a Monument of God's Power so a Looking-glass in which we may see his Wisdom None but a wise God could so curiously contrive the World Behold the Earth deck'd with variety of Flowers which are both for Beauty and Fragrancy the Heaven bespangled with Lights we may see the glorious Wisdom of God blazing in the Sun twinkling in the Stars His Wisdom is seen in the marshalling and ordering every thing in its proper Place and Sphere If the Sun had been set lower it would have burnt us if higher it would not have warm'd us with its Beams God's Wisdom is seen in appointing the Seasons of the Year Psal. 74.17 Thou hast made Summer and Winter If it had been all Summer the Heat would have scorched us if all Winter the Cold would
inward impellent Motive or Ground of Iustification is the Free-grace of God So in the Text Iustified freely by his grace Which Ambrose expounds Not of the Grace wrought within us but the Free-grace of God The first Wheel that sets all the rest a running is the Love and Favour of God Being justified by his Grace as a King freely Pardons a Delinquent Iustification is a Mercy spun out of the Bowels of Free-grace God doth not justifie us because we are worthy but by justifying us makes us worthy Quest. What is the material Cause or that by which a Sinner is justified Resp. The Matter of our Iustification is Christ's Satisfaction made to his Father If it be asked How can it stand with God's Iustice and Holiness to pronounce us Innocent when we are Guilty This answers it Christ having made Satisfaction for our Fault now God may in Equity and Justice pronounce us Righteous It is a just thing for a Creditor to discharge a Debtor of the Debt when a Satisfaction is made by the Surety Quest. But how was Christ's Satisfaction meritorious and so sufficient to Iustifie Resp. In respect of the Divine Nature As he was Man he suffered as God he satisfied by Christ's Death and Merits God's Justice is more abundantly satisfied then if we had suffered the Pains of Hell for ever Quest. Wherein lies the Formality or Essence of our Iustification Resp. In the Imputation of Christ's Righteousness to us Jer. 23.6 This is the name whereby ye shall be called Iehovah Tzidkennu THE LORD OUR RIGHTEOUSNESS 1 Cor. 1.30 He is made to us righteousness This Righteousness of Christ which doth justifie us is a better Righteousness then the Angels theirs is the Righteousness of Creatures this of God Quest. What is the Means or Instrument of our Iustification Resp. Faith Rom. 5.1 Being justified by faith The Dignity is not in Faith as a Grace but relatively as it lays hold on Christ's Merits Quest. What is the Efficient Cause of our Iustification Resp. The whole Trinity all the Persons in the Blessed Trinity have an Hand in the Iustification of a Sinner Opera Trinitatis ad extra sunt indivisa God the Father is said to justifie Rom. 8.33 It is God that justifieth God the Son is said to justify Acts 13.39 By him all that believe are justified God the Holy Ghost is said to justifie 1 Cor. 6.11 But ye are justified by the spirit of our God God the Father justifies as he pronounceth us Righteous God the Son justifies as he imputes his Righteousness to us and God the Holy Ghost justifies as he clears up our Iustification and seals us up to the Day of Redemption Quest. What is the End of our Iustification Resp. The End is 1. That God may inherit Praise Eph. 1.6 To the praise of the glory of his grace Hereby God raiseth the everlasting Trophies of his own Honour How will the justified Sinner proclaim the Love of God and make Heaven ring of his Praises 2. That the justified Person may inherit Glory Rom. 8.30 Whom he justified them he also glorified God in justifying doth not only absolve a Soul from Guilt but advance him to Dignity as Ioseph was not only loosed from Prison but made Lord of the Kingdom Iustification is crowned with Glorification Quest. Whether are we justified from Eternity Resp. No for first by Nature we are under a Sentence of Condemnation Joh. 3.18 But we could not be at all condemned if we were justified from Eternity 2. The Scripture confines Iustification to those who believe and repent Acts 3.19 Repent that your sins may be blotted out Therefore their sins were uncanciled and their Persons unjustified till they did repent though God doth not justifie us for our Repentance yet not without it The Antinomians erroniously hold That we are justified from Eternity This Doctrine is a Key which opens the Door to all Licentiousness what sins do they care they commit so long as they hold they are ab Aeterno justified whether they repent or no. Before I come to the Uses I shall lay down four Maxims or Positions about Iustification Position 1. That Iustification confers a real benefit upon the Person justified The acquitting and discharging the Debtor by Vertue of the Satisfaction made by the Surety is a real Benefit to the Debtor A Robe of Righteousness and a Crown of Righteousness are real Benefits Position 2. All Believers are alike justified Iustificatio non recipit magis minus Though there are Degrees in Grace yet not in Iustification one is not justified more than another The weakest Believer is as perfectly justified as the strongest Mary Magdalen is as much justified as the Virgin Mary This may be Cordial-water to a weak Believer Though thou hast but a Dram of Faith thou art as truly justified as he who is of the highest stature in Christ. Position 3. Whomsoever God justifies he sanctifies 1 Cor. 6.11 But ye are sanctified but ye are justified The Papists calumniate the Protestants they report we hold that Men continuing in sin are justified whereas all our Protestant Writers affirm That Righteousness imputed viz. Iustification and Righteousness inherent viz. Sanctification must be inseparably united Holiness indeed is not the cause of our Iustification but it is the concomitant the Heat in the Sun is not the cause of its Light but it is the concomitant It is absurd to imagine that God should justifie a People and they go on Sin If God should justifie a People and not sanctifie them he should justifie a People whom he could not glorifie God as he is an Holy God cannot lay a Sinner in his Bosom The Metal is first refined before the King's Stamp is put upon it First the Soul is refined with Holiness before God puts the Royal Stamp of Justification upon it Position 4. Iustification is inamissibilis it is a fixed permanent Thing it can never be lost The Arminians hold an Apostasie from Iustification To day justified to morrow unjustified to day a Peter to morrow a Iudas to day a Member of Christ to morrow a Limb of Satan a most uncomfortable Doctrine Indeed justified Persons may fall from degrees of Grace they may leave their first Love they may lose God's Favour for a time but not lose their Iustification If they are justified then they are elected they can no more fall from their Iustification then from their Election If they are justified then they have Union with Christ and can a Member of Christ be broken off If one justified Person may fall away from Christ then all may and so Christ should be an Head without a Body Use 1. See from hence that there is nothing within us could justifie us but something without us not any Righteousness inherent but imputed We may as well look for a Star in the Earth as for Iustification in our own Righteousness The Papists say we are justified by Works But the Apostle confutes it Not of works least
at one draught catched Three Thousand Souls Let us examine How was our Faith wrought Did God in the Ministry of the word humble us Did he break up the fallow ground of our heart and then cast in the Seed of Faith a good sign but if you know not how you came by your Faith suspect your selves as we suspect Men to have stolen goods when they know not how they came by them 2. True Faith is at first minute and small like a grain of Mustard seed it is full of doubts and fears it is smoaking flax it smoaks with desire but doth not flame with comfort it is so small that a Christian can hardly discern whether he hath Faith or no. 3. True Faith is long in working non sit in instanti It costs many searchings of heart many Prayers and Tears there is a spiritual Combat the Soul suffers many sore Pangs of Humiliation before the Child of Faith be born they whose Faith is per saltum they leap out of sin into a confidence that Christ is theirs I say as Isaac concerning his Sons Venison Gen. 27.20 How is it that thou hast found it so quickly How is it that thou comest by thy Faith so soon The Seed in the Parable which sprung up suddenly withered Mark 4.5 Solent praecocia subito flaccescere 4. True Faith is ioyn'd with Sanctity as a little Bezoar is strong in operation and a little Musk sweetens so a little Faith purifies 1 Tim. 3.9 Holding the mistery of Faith in a pure Conscience Faith though it doth but touch Christ fetcheth an healing vertue from him Justifying Faith doth that in a spiritual sence which miraculous Faith doth it removes the Mountains of sin and casts them into the Sea of Christs â—lood 5. True Faith will trust God without a Pawn Though a Christian be cut short in Provisions the Fig-tree doth not blossom yet he will trust in God Fides Famem non formidat Faith fears not Famine God hath given us his Promise as his Bond Psal. 37.3 Verily thou shalt be fed Faith puts this Bond in suit God will rather work a Miracle than His promise shall fail He hath cause to suspect his Faith who saith he trusts God for the greater but dares not trust him for the lesser he trusts God for Salvation but dares not trust him for a livelihood 6. True Faith is Prolifical it brings for Fruit Faith hath Rachel's Beauty and Leah's Fruitfulness Fides pinguescit operibus Luther Faith is full of good works Faith believes as if it did not work and it works as if it did not believe Faith is the spouslike grace which marries Christ and good works are the Children which Faith bears by having such a Faith we may know the kingdom of God is within us Grace is certainly in our Hearts 3. We may know the kingdom of Grace is come into our hearts by having the noble grace of Love Faith and Love are the two Poles on which all Religion turns Cant. 1.4 The Vpright love thee True Love is to love God out of Choice Love turns the Soul into a Seraphin it makes it burn in a flame of Affection Love is the truest Touchstone of Sincerity Love is the Queen of the Graces it commands the whole Soul 2 Cor. 5.4 If our Love to God be Genuine and Real we let him have the Supremacy we set him in the highest room of our Soul we give him the purest of our Love Cant. 8.2 I would cause thee to drink of spiced wine of the juice of my Pomgrenate If the Spouse had any thing better than other a Cup more juicy and spiced Christ should drink of that We give the Creature the Milk of our Love but God the Cream In short if we love God aright we love his Laws we love his picture drawn in the Saints by the Pencil of the Holy Ghost we love his Presence in his Ordinances Sleidan saith the Protestants in France had a Church which they call'd Paradise as if they thought themselves in Paradise while they had Gods Presence in his Sanctuary The Soul that loves God loves his appearing 2 Tim. 4.8 It will be a glorious appearing to the Saints when their Union with Christ shall be compleat then their joy shall be full The Bride longs for the marriage day The Spirit and the Bride say come Even so come Lord Iesus Rev. 22.17 By this Sacred Love we may know the Kingdom of God is within us 4. We may know the Kingdom of Grace is come into our hearts by Spiritualizing the Duties of Religion 1 Pet. 2.5 Ye are an holy priesthood to offer up spiritual sacrifices Spiritualizing Duty consists in three things 1. Fixedness of Mind 2. Fervency of Devotion 3. Uprightness of Aim 1. Fixedness of Mind Then we Spiritualize Duty when our Minds are fixed on God 1 Cor. 7.35 That ye may attend on the Lord without distraction Though impertinent thoughts sometimes come into the heart in Duty yet they are not allowed Psal. 119.13 they come as unwelcome guests which are no sooner spyed but they are turned out 2. Fervency of Devotion Rom. 12.11 Fervent in Spirit serving the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a Metaphor alludes to Water that seeths and boyls over so the Affections boyl over the Eyes melt in tears the Heart flowes in holy ejaculations We not only bring our offering to God but our hearts 3. Uprightness of Aim An heart that is upright hath three ends in Duty 1. That he may grow more like God As Moses on the Mount had some of Gods Glory reflected on him his face shined 2 That he may have more communion with God 1 Iohn 1.6 our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our fellowship is with the Father 3. That he may bring more Glory to God 1 Pet. 4.11 Phil. 1.20 That Christ may be magnified Sincerity aimes at God in all though we shoot short yet we take a right aim This is a sure evidence of Grace the Spiritualizing Duty The Spirits of Wine are best so is the Spiritual part of Duty A little Spiritualness in Duty is better than all the gildings of the Temple or outward pompous Worship which doth so dazzle carnal eyes 5. We may know the Kingdom of Grace is come into us by antipathy and opposition against every known sin Psal. 119.104 I hate every false way Hatred is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. against the whole kind Hatred is implacable Anger may be reconciled hatred cannot A gracious Soul not only forsakes sin as a Man forsakes his Country never to return to it more but hates sin as there 's an antipathy between the Crocadile and the Scorpion If the Kingdom of God be within us we not only hate sin for Hell but we hate it as Hell as being contrary to Gods Holiness and our Happiness 6. We may know the Kingdom of Grace is come into us when we have given up our selves to God by obedience As a Servant gives up himself to
that we may not pray to Angels is clear from Rom. 10.14 How shall they call upon him in whom they have not believed We may not pray to any but whom we may believe in but we may not believe in an Angel ergo we may not pray to him There is but one God and it is a sin to invocate any but only God 5. If there be but one God who is above all Ephes. 4.6 then he must be loved above all 1. We must love him with a love of Appreciation set the highest estimate on him who is the only Fountain of Being and Bliss 2. We must love him with a love of Complacency Amor est complacentia amantis in amato Aquin. Our love to other things must be more indifferent some drops of love may run beside to the Creature but the full stream must run towards God the Creature may have the Milk of our love but we must keep the Cream of our love for God God who is above all must be loved above all Psal. 73.25 There is none on earth whom I desire in comparison of thee Use 2. of Caution If there be but one God then let us take heed of setting up more Gods then one Psal. 16.4 Their sorrows shall be multiplied that hasten after another God their Drink-offerings of Blood will I not offer nor take up their Names into my lips God is a jealous God and he will not endure that we should have other Gods 'T is easie to commit Idolatry with the Creature 1. Some make a God of Pleasure 2. Tim. 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lovers of pleasure more then lovers of God Whatever we love more then God we make a God 2. Others make Money their God The Covetous Man worships the Image of Gold therefore is called an Idolater Eph. 5.5 that which a Man trusts to he makes his God but he makes the wedge of Gold his Hope He makes Money his Creator Redeemer Comforter 'T is his Creator if he hath Money then he thinks he is made It is his Redeemer if he be in danger he trusts in his Money to redeem him out It is his Comforter if at any time he be sad the golden Harp drives away the Evil Spirit So that Money is his God God made Man of the Dust of the Earth and Man makes a God of the Dust of the Earth 3. Another makes a God of his Child sets his Child in God's room and so provokes God to take it away If you lean too hard upon a Glass it will break many break their Children by leaning too hard upon them 4. Others make a God of their Belly Phil. 3.19 Whose God is their Belly Clemens Alexandrinus writes of a Fish that hath its heart in its Belly an Emblem of Epicures their Heart is in their Belly they mind nothing but indulging the Sensual Appetite they do sacrificare lari their Belly is their God and to this they pour Drink-offerings Thus Men make many Gods The Apostle names the wicked Man's Trinity 1 John 2.16 The lust of the flesh the lust of the eye the pride of life The lust of the flesh Pleasure the lust of the eye Money Pride of Life Honour O take heed of this whatever you Deifie besides God will prove a Bramble and Fire will come out of this Bramble and devour you Iudges 9.15 Use 3. of Reproof If the Lord Jehovah be the â—â—ly true God then it reproves those who renounce the true God I mean such as seek to familiar Spirits this is too much practised among them that call themselves Christians 'T is a sin condemned by the Law of God Deut. 18.11 There shall not be found among you any that consults with familiar Spirits How ordinary is this If People have lost any of their Goods they send to Wizards to know how they may come by their Goods again What is this but consulting with the Devil and so you renounce God and your Baptism What because you have lost your Goods will you lose your Souls too 2 Kings 1.6 Thus saith the Lord Is it not because there is not a God in Israel that thou sendest to enquire of Baal-zebub so is it not because you think there is not a God in Heaven that you ask Counsel of the Devil If any here be guilty be deeply humbled you have renounced the true God better be without the Goods you have lost then have the Devil help you to them again Use 4. of Exhortation If there be but one God as God is Oâ—â— so let them that serve him be One. This is that Christ prayed so heartily for Iohn 17.21 That they all may be One Christians should be One 1. in Iudgment the Apostle exhorts to be all of one mind 1 Cor. 1.10 How sad is it to see Religion wearing a Coat of divers Colours to see Christians of so many Opinions and going so many different ways It is Satan hath sown these Tares of Division Matth. 13.39 he first divided Men from God and now divides one Man from another 2. One in Affection They should have one Heart Acts 4.32 The multitude of them that believed were of one heart and of one soul. As in Musick though there be several strings of a Viol yet all make one sweet harmony so though there are several Christians yet there should be one sweet harmony of Affection among them There is but one God and they that serve him should be one There is nothing would render the true Religion more lovely or make more Proselytes to it than to see the Professors of it tied together with the heart-strings of love Psal. 133.1 Behold how good and pleasant a thing it is to see brethren live together in unity It is as the sweet Dew on Hermon and the fragrant Ointment poured on Aaron's Head If God be one let all that profess him be One of one mind and one heart this fulfils Christ's Prayer that they alâ— may be one 2. If there be but one God let us labour to clear the Title that this God is ours Psal. 48.14 This God is our God What Comfort can it be to hear that there is a God and that he is the only God unless he be our God What is Deity without Propriety O let us labour to clear the Title beg the Holy Spirit the Spirit works faith by faith we are one with Christ and through Christ we come to have God for our God and so all his glorious fulness is made over to us by a Deed of Gift Use 5. What Cause have we to be thankful that we have the knowledge of the only true God How many are brought up in blindness some worship Mahomet divers of the Indians worship the Devil they light a Candle to him that he should not hurt them Such as know not the true God must needs stumble into Hell in the dark O be thankful that we are born in such a Climate where the Light of the Gospel hath shined To
Coeternity and Consubstantiality with his Father Iohn 10.30 I and my Father are One It were a Blasphemy for any Angel to speak thus Yet further to prove Christ's Godhead consider 1. the glorious incommunicable Attributes belonging to God the Father are ascribed to Christ. 1. Is God the Father Omnipotent so is Jesus Christ. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Almighty Rev. 1.8 he Creates Col. 1.16 2. Is God the Father infinitely Immense filling all places Ier. 23.24 so is Jesus Christ. While Christ was on the Earth by his bodily presence he was at the same time in the bosom of his Father Iohn 3.13 in regard of his Divine presence 2. The same Iura Regalia or Prerogatives Royal which belong to God the Father belong also to Christ. 1. Doth God the Father seal Pardons this is a Flower of Christ's Crown Matth. 9.2 Thy sins be forgiven thee Nor doth Christ only remit sin organicè as Ministers do by virtue of a Power delegated to them from God but Christ doth it by his own Power and Authority 2. Is God the Father the adequate Object of Faith is he to be believed in so is the Son Iohn 14.1 3. Doth Adoration belong to God the Father so it doth to the Son Hebr. 1.6 Let all the Angels of God worship him How Sacrilegious therefore is the Socinian who would rob Christ of the best Flower of his Crown his Godhead they that deny Christ to be God must greatly wrest or else deny the Scripture to be the Word of God 3. It confutes the Arrians who deny the Holy Ghost to be God The Eternal Godhead subsists in the Holy Ghost Iohn 16.13 He shall guide you into all Truth Christ speaks not there of an Attribute but a Person And that the Godhead subsists in the Person of the Holy Ghost appears thus The Spirit who gives diversity of Gifts is said to be the same Lord and the same God 1 Cor. 12.5 6. The black and unpardonable sin is said in a special manner to be committed against the Godhead subsisting in the Holy Ghost Matth. 12.32 The mighty power of God is made manifest by the Holy Ghost He changeth the Hearts of Men. The Devil would have Christ prove himself to be God by turning Stones into Bread but thus the Holy Ghost shews his Godhead by turning Stones into Flesh Ezek. 36.26 I will take away the stony heart and give you an heart of flesh Yet further the power and Godhead of the Holy Ghost appeared in the effecting the glorious Conception of our Lord Jesus Christ the very Shadow of the Holy Ghost made a Virgin conceive Luke 1.35 The Holy Ghost works Miracles which transcend the sphere of Nature as raising the Dead Rom. 8.11 to him belongs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine Worship our Souls and Bodies are the Temples of the Holy Ghost 1 Cor. 6.19 in which Temples he is to be worshipped vers 20. We are baptized in the Name of the Holy Ghost therefore either we must believe his Godhead or renounce our Baptism in his Name Methinks it were enough for such Men as have not so much as heard whether there be an Holy Ghost or no Acts 19.2 to deny his Deity but that any who go for Christians should deny this Article of their Creed seems to me very strange They who would wittingly and willingly blot out the third Person shall have their Names blotted out of the Book of Life Use 2. of Exhortation 1. Believe this Doctrine the Trinity of Persons in the Unity of Essence The Trinity is purely an Object of Faith The Plumb-line of Reason is too short to fathom this Mystery but where Reason cannot wade there Faith must swim There are some Truths in Religion may be demonstrated by Reason as that there is a God but the Trinity of Persons in Unity of Essence is wholly Supernatural and must be believed by Faith This Sacred Doctrine though it be not against Reason yet it is above Reason Those illuminated Philosophers that could find out the Causes of things and discourse of the Magnitude and Influence of the Stars the Nature of Minerals could never by their deepest Search find out the Mystery of the Trinity This is of Divine Revelation and must be adored with humble believing we can be no good Christians without the firm belief of the Trinity How can we pray to God the Father but in the Name of Christ and through the help of the Spirit Believe the glorious Trinity How are the Quakers to be abhorr'd who go under the Name of Christians yet undervalue and renounce Jesus Christ. I have read of some of the Quakers who speak thus We deny the Person of him whom you call Christ and affirm That they who expect to be saved by that Christ without will be damned in that Faith Could the Devil himself speak worse Blasphemy they would pull up all Religion by the Roots and take away that Corner-stone on which the Hope of our Salvation is built 2. If there be one God subsisting in three Persons then let us give 1. Equal Reverence to all the Persons in the Trinity There is not more or less in the Trinity the Father is not more God then the Son and Holy Ghost There is an Order in the Godhead but no Degrees one Person hath not a Majority or Supereminency above another therefore we must give equal Worship to all the Persons Iohn 5.23 That all Men should honour the Son as they honour the Father Adore Unity in Trinity 2. Obey all the Persons in the blessed Trinity for all of them are God 1. Obey God the Father His words either preceptive or minatory must be observed Christ himself as Man obeyed God the Father Iohn 4.34 much more then must we Deut. 27.10 2. Obey God the Son Psalm 2.12 Kiss the Son lest he be angry Kiss him with a kiss of Obedience Christ's Commands are not grievous 1 Iohn 5.3 Nothing he commands but is for our interest and benefit O then kiss the Son Why do the Elders throw down their Crowns at the feet of Christ and fall down before the Lamb Rev. 4.10 11. but to testifie their Subjection and to profess their Readiness to serve and obey him 3. Obey God the Holy Ghost our Souls are breath'd into us by the glorious Spirit Iob 33.4 The Spirit of God hath made me Our Souls are adorned by the blessed Spirit Every Grace is a Divine Sparkle lighted in the Soul by the Holy Ghost Nay more the Spirit of God sanctified Christ's Humane Nature he united it with the Divine and fitted the Man Christ to be our Mediator Well then doth this third Person in the Trinity the Holy Ghost deserve to be obeyed he is God and this Tribute of Homage and Obedience is to be paid him by us Of the CREATION Quest. VII WHat are the Decrees of God The Decrees of God are his eternal purpose according to the counsel of his own will whereby for his own
eatest of it thou shalt surely die The Subject then of our next Discourse is the Covenant of Works This Covenant was made with Adam and all Mankind for Adam was a publick Person and the Representative of the World Quest. For what Reason did God make a Covenant with Adam and his Posterity in Innocency Resp. 1. To shew his Soveraignty over us we were his Creatures and as God was the great Monarch of Heaven and Earth God might impose upon us terms of a Covenant 2. God made a Covenant with Adam to bind him fast to God as God bound himself to Adam so Adam was bound to God by the Covenant Quest. What was the Covenant Resp. God commanded Adam not to eat of the Tree of Knowledge God gave Adam leave to eat of all the other Trees of the Garden God did not envy him any Happiness only meddle not with this Tree of Knowledge because God would try Adam's Obedience As King Pharaoh made Ioseph chief Ruler in his Kingdom and gave him a Ring off his Finger and a Chain of Gold only he must not touch his Throne Gen. 41.40 in like manner God dealt with Adam he gave him a sparkling Jewel Knowledge and araid him with a fine Vesture put upon him the Garment of Original Righteousness only saith God Touch not the Tree of Knowledge for that is aspiring after Omnisciency Adam had power to have kept this Law Adam had the Copy of God's Law written in his heart This Covenant of Works had a Promise annexed to it and a Threatning 1. The Promise Do this and live In case Man had stood it is probable he had not died but had been translated to a better Paradise 2. The Threatning Thou shalt die the death Hebr. in dying thou shalt die that is thou shalt die both a natural Death and an Eternal unless some other Expedient be found out for thy Restoration Quest. But why did God give Adam this Law seeing God did foresee that Adam would transgress Resp. 1. It was Adam's fault he did not keep the Law God gave him a stock of Grace to trade with but he of himself broke 2. Though God foresaw Adam would transgress yet that was not a sufficient reason that Adam should have no Law given him for by the same reason God should not have given his written Word to Men to be a Rule of Faith and Manners because he foresaw that some would not believe and others would be prophane Shall not Laws be made in the Land because some break them 3. God though he foresaw Adam would break the Law he knew how to turn it to a greater good in sending Christ. The first Covenant being broken he knew how to establish a second and a better Well concerning the First Covenant consider these four Things 1. The Form of the first Covenant in Innocency was working Do this and live Working was the Ground and Condition of our Justification Gal. 3.12 Not but that working is required in the Covenant of Grace we are bid to work out salvation and be rich in good works But works in the Covenant of Grace are not required under the same Notion as in the first Covenant with Adam Works are not required to the Iustification of our Persons but as a Testification of our Love to God not as a Cause of our Salvation but as an Evidence of our Adoption Works are required in the Covenant of Grace not so much in our own strength as in the strength of another It is God which worketh in you Phil. 2.13 As the Scrivener guides the Child's hand and helps him to form his Letters so that it is not so much the Child's writing as the Scriveners that guides his hand so not our working as the Spirit 's co-working 2. The Covenant of Works was very strict God required of Adam and all Mankind 1. Perfect Obedience Adam must do all things written in the Book of the Law Gal. 3.10 and not fail either in the matter or manner Adam was to live up to the whole breadth of the Moral Law and go exactly according to it as a well made Dial goes with the Sun a sinful thought had forfeited the Covenant 2. Personal Obedience Adam must not do his work by a Proxy or have any Surety bound for him no it must be done in his own Person 3. Perpetual Obedience He must continue in all things written in the Book of the Law Gal. 3.10 Thus it was very strict There was no Mercy in case of failure 3. The Covenant of Works was not built upon a very firm Basis therefore it must needs leave Men full of Fears and Doubts The Covenant of Works rested upon the strength of Man's inherent Righteousness which though in Innocency was perfect yet was subject to a change Adam was created holy but mutable He had a power to stand but not a power not to fall Adam had a stock of Original Righteousness to begin the World with but he was not sure he should not break Adam was his own Pilot and could steer right in the time of Innocency but he was not so secured but that he might dash against the Rock of a Temptation and he and his Posterity suffer Shipwrack So that the Covenant of Works must needs leave Jealousies and Doubtings in Adam's heart he having no Security given him that he should not fall from that glorious state 4. The Covenant of Works being broken by Sin Man's Condition was very deplorable and desperate He was left in himself helpless there was no place for Repentance the Justice of God being offended sets all the other Attributes against Mandkind When Adam lost his Righteousness he lost his Anchor of Hope and his Crown there was no way for Man's relief unless God would find out such a way that neither Man nor Angels could devise Use 1. See the Condescension of God who was pleased to stoop so low as to make a Covenant with us For the God of Glory to make a Covenant with Dust and Ashes for God to bind himself to us to give us Life in case of Obedience Entring into Covenant was a sign of God's Friendship with us and a Royal Act of his Favour 2. See what a glorious Condition Man was in when God entred into Covenant with him 1. He was placed in the Garden of God which for the pleasure of it was called Paradise Gen. 2.8 he had his choice of all the Trees one only excepted he had all kind of precious Stones pure Mettals rich Cedars he was a King upon the Throne and all the Creation did obeysance to him as in Ioseph's Dream all his Brethrens sheaves did bow to his sheaf Man in Innocency had all kind of Pleasure that might ravish his Sences with delight and be as Baits to allure him to serve and worship his Maker 2. Besides he was full of Holiness Paradise was not more adorned with Fruit then Adam's Soul was with Grace He was the Coin on which God had
Sufferings Christ being God his Death and Passion is Meritorious Christ's Bloud is called Sanguis Dei The Bloud of God Acts 20.28 because the Person who was offered in Sacrifice was God as well as Man This is an invincible Support to Believers it was God who was offended and it was God who satisfied Thus Christ's Person in two Natures 2. Consider Christ's two Natures in one Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man 1 Tim. 3.16 God manifest in the flesh Christ had a twofold Substance Divine and Humane yet not a twofold Subsistance both Natures make but one Christ A Siens may be grafted into another Tree a Pear-tree into an Apple which though it bear different Fruits is but one Tree So Christ's Manhood is united to the Godhead in an ineffable manner yet though here are two Natures yet but one Person This Union of the two Natures in Christ was not by Transmutation the Divine Nature chang'd into the Humane or the Humane into the Divine nor by Mixture the two Natures mingled together as Wine and Water are mixed Both the Natures of Christ remain distinct yet make not two distinct Persons but one Person the Humane Nature not God yet one with God 3. Consider Christ our Mediator in his Graces These are the sweet Savour of his Oyntments that make the Virgins love him Christ our Blessed Mediator is said to be full of grace and truth Joh. 1.14 He had the anointing of the Spirit without measure Joh. 3.34 Grace in Christ is after a more eminent and glorious manner then it is in any of the Saints 1. Jesus Christ our Mediator hath Perfection in every Grace Col. 1.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is a Panoply Magazine and Store-house of all Heavenly Treasure all Fulness This no Saint on Earth hath he may excel in one Grace but not in all as Abraham was eminent for Faith Moses for Meekness but Christ excells in every Grace 2. There is a never-failing Fulness of Grace in Christ Grace in the Saints is Ebbing and Flowing it is not always in the same degree and proportion At one time David's Faith was strong at another time so faint and weak that you could hardly feel any Pulse Psal. 31.22 I said I am cut off from before thine eyes but Grace in Christ is a never-failing Fulness it did never abate in the least degree he never lost a drop of his Holiness What was said of Ioseph may more truly be applied to Christ Gen. 49.23 The archers shot at him but his bow abode in strength Men and Devils shot at him but his Grace remain'd in its full vigour and strength His bow abode in strength 3. Grace in Christ is Communicative His Grace is for us the holy Oyl of the Spirit was poured on the head of this Blessed Aaron that it might run down upon us The Saints have not Grace to bestow on others when the foolish Virgins would have bought Oyl of their Neighbour-Virgins Matth. 25.9 Give us of your oyl for our lamps are gone out The wise Virgins answer'd Not so least there be not enough for us and you The Saints have no Grace to spare to others but Christ diffuseth his Grace to others Grace in the Saints is as Water in the Vessel Grace in Christ is as Water in the Spring Joh. 1.16 Of his fulness have we received grace for grace Set a Glass under a Still or Limbeck and it receives Water from the Limbeck drop by drop So the Saints have the Drops and Influences of Christ's Grace distilling upon them What a rich Consolation is this to those who either have no Grace or their Stock is but low they may go to Christ the Mediator as to a Treasury of Grace Lord I am indigent but whether should I carry my empty Vessel but to a full Fountain Psal. 87.7 all my fresh Springs are in thee I am guilty thou hast Blood to pardon me I am polluted thou hast Grace to cleanse me I am sick unto death thou hast the Balm of Gilead to heal me Gen. 41.56 Ioseph opened all the Store-houses of Corn Christ is our Ioseph that opens all the Treasuries and Store-houses of Grace and communicates to us He is not only sweet as the Honey-comb but drops as the Honey-comb This is a great comfort in Christ our Mediator there is a Cornucopia and fulness of all Grace and Christ is desirous that we should come to him for Grace like the full Breast that akes till it be drawn Use 1. Admire the Glory of this Mediator he is God-Man he is co-essentially glorious with the Father All the Jews that saw Christ in the Flesh did not see his God-head all that saw the Man did not see the Messiah The Temple of Solomon within was embellished with Gold Travellers as they passed along might see the outside of the Temple but only the Priests saw the Glory which sparkled within the Temple only Believers who are made Priests unto God Rev. 1.6 see Christ's glorious inside the God-head shining through the Manhood Use 2. If Christ be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Man in one Person then look unto Iesus Christ alone for Salvation There must be something of the Godhead to fasten our Hope upon in Christ there 's Godhead and Manhood Hypostatically united If we could weep Rivers of Tears out-fast Moses on the Mount if we were exact Moralists touching the Law blameless if we could arrive at the highest degree of Sanctification in this Life all this would not save us without looking to the Merits of him who is God our perfect Holiness in Heaven is not the cause of our Salvation but the Righteousness of Jesus Christ. To this therefore did Paul fly as to the Horns of the Altar Phil. 3.9 That I may be found in him not having my own righteousness 'T is true we may look to our Graces as Evidences of Salvation but Christ's Bloud only as the Cause In the time of Noah's Flood all that trusted to the high Hills and Trees and not to the Ark were drowned Heb. 12.2 Looking unto Iesus and so look unto him as to believe in him that so Christ may not only be united to our Nature but to our Persons Joh. 20.31 That believing you may have life thorow his name Use 3. Is Jesus Christ God and Man in one Person This as it shews the Dignity of Believers that they are nearly related to one of the greatest Persons that is Col. 2.9 In him dwells the fulness of the Godhead bodily so it is of unspeakable Comfort Christ's two Natures being married together the Divine and Humane all that Christ in either of his Natures can do for Believers he will do In his Humane Nature he Prays for them in his Divine Nature he Merits for them This for the Person of our Mediator Use 4. Admire the Love of Christ our Mediator that he should humble himself and take our Flesh that he might redeem us Believers should put Christ in their
Priest might offer up Prayer for sins of Ignorance but not of Presumption but Christ's Intercession extends to all the sins of the Elect Of what a bloody colour was David's sin yet it did not exclude Christ's Intercession Quest. What doth Christ in the Work of Intercession Resp. Three things 1. He presents the Merit of his Blood to his Father and in the Virtue of that Price paid pleads for Mercy The High Priest was herein a lively Type of Christ Aaron was to do four things 1. Kill the Beast 2. to enter with the Blood into the Holy of Holies 3. to sprinkle the Mercy Seat with the Blood 4. to kindle the Incense and with the smoak of it cause a Cloud to arise over the Mercy Seat and so the Atonement was made Lev. 16.11 12 13 14 15 16. Christ our High Priest did exactly answer to this Type He was offered up in Sacrifice that Answers to the Priests killing the Bullock And Christ is gone up into Heaven that Answers to to the Priests going into the Holy of Holies And he spreads his Blood before his Father that Answers to the Priests sprinkling the Blood upon the Mercy Seat And he prays to his Father that for his Blood sake he would be propitious to Sinners that Answers to the Cloud of Incense going up And through his Intercession God is pacified that Answers to the Priests making Atonement 2. Christ by his Intercession answers all Bills of Indictment brought in against the Elect. Believers do what they can Sin and then Satan accuseth them to God and Conscience accuseth them to themselves now Christ by his Intercession answers all these Accusations Rom. 8.33 Who shall lay any thing to the charge of God's Elect it is Christ who makes Intercession for us When Aesculus was accused for some Impiety his Brother stood up for him and shewed the Magistrates how he had lost his hand in the Service of the State and so obtained his pardon Thus when Satan accuseth the Saints or the Justice of God lays any thing to their charge Christ shews his own wounds and by Virtue of his bloody Sufferings he answers all the Demands and Challenges of the Law and counter-works Satan's Accusations 3. Christ by his Intercession calls for an Acquittance Lord let the sinner be absolved from guilt and in this sence Christ is called an Advocate 1 Iohn 2.1 He requires that the Sinner be set free in the Court An Advocate differs much from an Orator an Orator useth Rhetorick to perswade and entreat the Judge to shew Mercy to another but an Advocate tells the Judge what is Law thus Christ appears in Heaven as an Advocate he represents what is Law When God's Justice opens the Debt-Book Christ opens the Law-Book Lord saith he thou art a just God and will not be pacified without Blood lo here the Blood is shed therefore in Justice give me a Discharge for these distressed Creatures 'T is equal that the Law being satisfied the Sinner should be acquitted And upon Christ's Plea God sets his hand to the Sinner's Pardon Quest. In what manner Christ interceeds Answ. 1. Freely he pleads our Cause in Heaven and takes no Fee An ordinary Lawyer will have his Fee and sometimes a Bribe too but Christ is not Mercenary How many Causes doth he plead every day in Heaven and will take nothing As Christ laid down his Life freely Iohn 10.15 18. so he interceeds freely 2. Feelingly He is sensible of our condition as his own Hebr. 4.15 We have not an High Priest which cannot be touched with the feeling of our Infirmity As a tender hearted Mother would plead with a Judge for a Child ready to be condemned O how would her Bowels work how would her Tears trickle down what weeping Rhetorick would she use to the Judge for Mercy Thus the Lord Jesus is full of Sympathy and Tenderness Hebr. 2.17 that he might be a merciful High Priest Though he hath left his Passion yet not his Compassion An ordinary Lawyer is not affected with the Cause he pleads nor doth he care which way it goes It is Profit makes him plead not Affection But Christ interceeds feelingly and that which makes him interceed with Affection is it is his own Cause which he pleads He hath shed his Blood to purchase Life and Salvation for the Elect and if they should not be saved he would lose his purchase 3. Efficaciously It is a prevailing Intercession Christ never lost any Cause he pleaded he was never Non-suited Christ's Intercession must needs be effectual if you consider 1. The Excellency of his Person if the Prayer of a Saint be so prevalent with God Moses's Prayer did bind God's hands Exod. 32.10 Let me alone and Iacob as a Prince prevailed with God Gen. 32.28 and Eliah did by Prayer open and shut Heaven Iam. 5.17 Then what is Christ's Prayer He is the Son of God the Son in whom he is well pleased Matth. 3.17 What will not a Father grant his Son Iohn 11.42 I know that thou always hearest me If God could forget that Christ were a Priest yet he cannot forget that he is a Son 2. Christ prays for nothing but what his Father hath a mind to grant There is but One Will between Christ and his Father Christ prays Sanctifie them through thy Truth and this is the will of God even your sanctification 1 Thess. 4.3 so then if Christ prays for nothing but what God the Father hath a mind to grant then he is like to speed 3. Christ prays for nothing but what he hath power to give What he prays for as he is Man that he hath power to give as he is God Iohn 17.24 Father I will Father there he prays as Man I will there he gives as God This is a great comfort to a Believer when his Prayer is weak and he can hardly pray for himself Christs Prayer in Heaven is mighty and powerful Though God may refuse Prayer as it comes from us yet not as it comes from Christ. 4. Christ's Intercession is always ready at hand The People of God have sins of daily incursion and besides these sometimes they lapse into great sins and God is provoked and his Justice is ready to break forth upon them but Christ's Intercession is ready at hand he daily makes up the Breaches between God and them he presents the Merit of his Blood to his Father to pacifie him When the Wrath of God began to break out upon Israel Aaron presently step'd in with his Censer and offered Incense and so the Plague was staid Numb 16.47 so no sooner doth a Child of God offend and God begins to be angry but immediately Christ steps in and intercedes Father it is my Child hath offended though he hath forgotten his Duty thou hast not lost thy Bowels O pity him and let thy Anger be turned away from him Christ's Intercession is ready at hand and upon the least failings of the Godly he stands up and makes
Calls Satan calls by a Temptation Lust calls evil company calls But as the Adder stops its Ear against the Voice of the Charmer so he who is effectually called stops his Ear against all the Charms of Flesh and Devil Use 3. Of Comfort to them who are the called of God This Call evidenceth Election Rom. 8.30 Whom he predestinated them he also called Election is the cause of our Vocation and Vocation is the sign of our Election Election is the first Link of the golden Chain of Salvation Vocation is the second he who hath the second Link of the Chain is sure of the first Link As by the Stream we are led to the Fountain so by Vocation we ascend to Election Calling is an earnest and pledge of Glory 2 Thess. 2.13 God hath chosen you to salvation through sanctification We may read God's predestinating love in the work of Grace in our heart Branch 2. To such as are called to be thankful to God for this unspeakable Blessing be thankful to all the Persons in the Trinity to the Father's Mercy to the Son's Merit to the Spirit 's Efficacy To make you thankful consider when you had offended God that he should call you that when God needed you not he had Millions of glorified Saints and Angels to praise him yet he called you Again consider what you were before God called you you were in your sins when God called Paul he found him persecuting when he called Matthew he found him at the Receipt of Custom when he called Zacheus he found him using Extorsion When God calls a Man by his Grace he finds him seeking after his Lusts as when Saul was called to the Kingdom he was seeking the Asses That God should call thee when thou wert in the hot pursuit of sin admire God's Love exalt his Praise Again that God should call you and pass by others what Mercy is this Matth. 11.26 Even so Father for so it seemed good in thy sight That God should pass by the wise and noble Persons of sweeter disposition acuter parts guilty of less Vice and that the Lot of Free-grace should fall on you O astonishing Love of God It was a great favour of God to Samuel that God call'd to him and revealed his Mind to him and passed by Eli though a Priest and a Judge in Israel 1 Sam. 3.9 so that God should call to thee a flagitious sinner and pass by others of higher birth and better morals here is that calls aloud for Praise As God so governs the Clouds that he makes them rain upon one place and not upon another so doth he dispence his Grace it shall drop its sweet dew upon one and not another Two at a Sermon one his heart the Lord opens the other is no more affected with it than a deaf Man with the sound of Musick Here is the Banner of Free-grace display'd and here should be the Trophies of Praise erected Eliah and Elisha were walking together on a sudden there came a Chariot of Fire and carried Eliah up to Heaven but left Elisha behind so when two are walking together Husband and Wife Father and Child that God should call one by his Grace but leave the other carry one up in a triumphant Chariot to Heaven but let the other perish eternally O infinite rich Grace how should they that are call'd be affected with God's discriminating Love how should the Vessels of Mercy run over with Thankfulness how should they stand upon Mount Gerizim blessing and praising God O begin the work of Heaven here Such as are Patterns of Mercy should be Trumpets of Praise Thus S. Paul being call'd of God and seeing what a Debtor he was to Free-grace breaks forth into Admiration and Gratulation 1 Tim. 1.13 Use 4. To the Called walk worthy of your high Calling Eph. 4.1 I beseech you that you walk worthy of the vocation wherewith ye are called in two things 1. Walk compassionately pity such as are yet uncalled Hast thou a Child that God hath not yet called a Wife a Servant Weep over their dying Souls They are in their Bloud under the Power of Satan O pity them Let their sins more trouble you then your own Sufferings If you pity an Ox or Ass going astray will you not pity a Soul going astray Show your Piety by your Pity 2. Walk holily yours is an holy Calling 2 Tim. 1.9 You are called to be Saints Rom. 1.7 Show your Vocation by a Bible-conversation Shall not Flowers smell sweeter than Weeds Shall not they who are ennobled with Grace have more Fragrancy in their Lives than Sinners 1 Pet. 1.15 As he who hath called you is holy so be ye holy in all manner of conversation O dishonour not your high Calling by any sordid Carriage When Antigonus going to defile himself with Women one told him He was a King's Son O remember your Dignity Called of God! of the Bloud-Royal of Heaven do nothing unworthy of your Honourable Calling Scipio refused the Embraces of an Harlot because he was General of an Army Abhor all Motions to sin because of your high Calling 'T is not fit for them who are the Called of God to do as others tho' others of the Iews did drink Wine it was not fit for the Nazarite because he had a Vow of Separation upon him and had promised Abstinence Though Pagans and loose Christians take liberty to sin yet it is not fit for them who are called out of the World and have the Mark of Election upon them to do so You are consecrated Persons your Bodies are the Temples of the Holy Ghost and your Souls must be a Sacrary or Holy of Holies OF IVSTIFICATION Rom. 3.24 Being justified freely by his grace Quest. XXI WHat is Iustification Resp. It is an Act of God's Free-grace whereby he pardoneth all our sins and accepts us as righteous in his sight only for the Righteousness of CHRIST imputed to us and received by Faith Iustification is the very Hinge and Pillar of CHRISTIANITY and an Errour about Iustification is dangerous like a Crack in the Foundation or an Errour in the first Concoction Iustification by Christ is a Spring of the Water of Life and to have the Poison of corrupt Doctrine cast into this Spring is damnable It was a Saying of Luther That after his Death the Doctrine of Iustification would be corrupted As it hath been in these latter Times the Arminians and Socinians have cast a dead Fly into this Box of precious Oyntment I shall endeavour to follow the Star of Scripture to light me through this Mysterious Point Quest. What is meant by Iustification Resp. It is verbum forense a word borrowed from Law-courts wherein a Person arraigned is pronounced Righteous and is openly absolved in the Court Thus God in justifying a Person pronounceth him to be Righteous and looks upon him as if he had not sinned Quest. What is the Ground of Iustification Resp. The Causa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the
make a Will and settles his Estate upon such Persons as he names in the Will none else but they can lay claim to the Will so God makes a Will and Testament but it is restrained and limited to such as are sanctified and it is high presumption for any else to lay claim to the Will 4. There is no going to Heaven without Sanctification Hebr. 12.14 Without holiness no man shall see the Lord. God is an holy God and he will suffer no unholy Creature to come near him A King will not suffer a Man with Plague-sores to approach into his Presence Heaven is not like Noah's Ark where the clean Beasts and the unclean entred no unclean Beast comes into the Heavenly Ark. Though God suffer the Wicked to live a while on the Earth he will never suffer Heaven to be pestered with such Vermin Are they fit to see God who wallow in wickedness will God ever lay such Vipers in his bosom Without holiness no man shall see the Lord. It must be a clear Eye that sees a bright Object only an holy Heart can see God in his Glory Sinners may see God as an Enemy not as a Friend may have an affrighting Vision of God but not a beatifical Vision They may see the flameing Sword but not the Mercy Seat O then what need is there of Sanctification 5. Without Sanctification all our holy things are defiled 1 Tit. 1.15 Unto them that are defiled is nothing pure Under the Law if a Man who was Unclean by a dead Body had carried a piece of holy Flesh in his Skirt the holy Flesh had not cleansed him but he had polluted that Hag. 1.12 13. An Emblem of a Sinners polluting his holy Offering A foul Stomack turns the best Food into ill Humours An unsanctified Heart pollutes Prayers Alms Sacraments this evinceth the necessity of Sanctification Sanctification makes our holy things accepted an holy Heart is the Altar which sanctifies the Offering his Duties tho' they are not to Satisfaction yet to Acceptation 6. Without Sanctification we can show no sign of our Election 2 Thes. 2.13 Election is the cause of our Salvation Sanctification is our Evidence Sanctification is the Ear-mark of Christ's Elect Sheep Quest. What are the Signs of Sanctification Resp. 1. Such as are sanctified can remember a time when they were unsanctified Tit. 3.3 We were in our Bloud and then God wash'd us with Water and anointed us with Oyl Ezek. 16.9 Those Trees of Righteousness that blossom and bear Almonds can remember when they were like Aaron's dry Rod not one Blossom of Holiness growing A sanctified Soul can remember when he was estranged from God thro' Ignorance and Vanity and then Free-grace planted this Flower of Holiness in him Second Sign of Sanctification is the in-dwelling of the Spirit 2 Tim. 1.14 The Holy Ghost which dwelleth in us As the Unclean Spirit dwells in the Wicked and carries them to Pride Lust Revenge the Devil hath entred into these Swine Acts 5.3 So the Spirit of God dwells in the Elect as their Guide and Comforter The Spirit possesseth the Saints God's Spirit sanctifies the Fancy causing it to mint holy Thoughts it sanctifies the Will putting a new Byass upon it whereby it is inclin'd to Good He who is sanctified hath the Influence of the Spirit tho' not the Essence Third Sign of Sanctification is an Antipathy against Sin Ps. 119.104 An Hypocrite may leave Sin yet love it as a Serpent casts its Coat but keeps its Sting but a sanctified Person can say he not only leaves Sin but loaths it As there are Antipathies in Nature between the Vine and Laurel so in a sanctified Soul there is an holy Antipathy against Sin and Antipathies can never be reconciled Because he hath an Antipathy against Sin he cannot but oppose it and seek the Destruction of it Fourth Sign of Sanctification is the Spiritual Performance of Duties viz. with the Heart and from a Principle of Love The sanctified Soul prays out of love to Prayer he calls the Sabbath a Delight Isa. 58.13 A Man may have Gifts to Admiration he may speak as an Angel drop'd out of Heaven yet may be carnal in spiritual things his Services do not come from a renewed Principle nor is he carried upon the Wings of Delight in Duty A sanctified Soul worships God in the Spirit 1 Pet. 2.5 God doth not judge of our Duties by the length but by the love Fifth Sign A well-order'd Life 1 Pet. 1.15 Be ye holy in all manner of conversation Where the Heart is sanctified the Life will be so too the Temple had Gold without as well as within As in a Piece of Coyn there 's not only the King's Image within the Ring but his Superscription too without So where there is Sanctification there is not only God's Image in the Heart but a Superscription of Holiness written in the Life Some say they have good Hearts but their Lives are Vitious Prov. 30.12 There is a generation that are pure in their own eyes yet is not washed from their filthiness If the Water be foul in the Bucket it cannot be clean in the Well Psal. 45.13 The king's daughter is all glorious within There is Holiness of Heart her Garments are wrought of wrought Gold Holiness of Life Grace is most beautiful when its Light doth so shine that others may see it this adorns Religion and makes Proselites to the Faith Sixth Sign Stedfast Resolution he is resolved never to part with his Holines let others reproach it he loves it the more let Water be sprinkled on the Fire it burns the more He saith as David when Micol reproach'd him for Dancing before the Ark 2 Sam. 6.22 If this be to be vile I will yet be more vile Let others persecute him for his Holiness he saith as Paul Acts 20.24 None of these things move me He prefers Sanctity before Safety and had rather keep his Conscience pure than his Skin whole He saith as Iob My integrity I will hold fast and not let it go Cap. 27.6 He will rather part with his Life then his Conscience Use 1. See what is the main thing a Christian should look after viz. Sanctification this is the Unum necessarium Sanctification is our purest Complexion it makes us as the Heaven bespangled with Stars it is our Nobility by it we are born of God and partake of the Divine Nature it is our Riches therefore compar'd to rows of Jewels and Chains of Gold Cant. 1.10 It is our best Certificate for Heaven what Evidence have we else to show have we Knowledge so hath the Devil Do we profess Religion Satan oft appears in Samuel's Mantle and transforms himself into an Angel of Light But here is our Certificat to show for Heaven Sanctification Sanctification is the first Fruits of the Spirit the only Coyn will pass currant in the other World Sanctification is the Evidence of God's Love we cannot guess at God's Love by giving us
the Serpent And Dan. 6.4 The Presidents and Princes â—ought to find occasion against Daniel but they could find no occasion or fault Behold here the innocency of the Dove Look on St. Paul Acts 23.6 When Paul perceived that the one part were Sadduces and the other Pharisees he cried out I am a Pharisee By which Speech Paul got all the Pharisees on his side Here was the Wisdom of the Serpent And ver 1. I have lived in all good Conscience before God until this day Here was the innocency of the Dove How amiable is this the Vnion of the Dove and the Serpent The Scripture joins these two together Meekness of Wisdom Jam. 3.13 Wisdom there is the Serpent Meekness there is the Dove This beautifies a Christian when he hath the Serpenâ—'s Eye in the Dove's Head We must have Innocency with our Wisdom else our Wisdom is but Craftiness and we must have Wisdom with our Innocency else our Innocency is but Weakness We must have the Innocency of the Dove that we may not circumvent others and we must have the Wisdom of the Serpent that others may not circumvent us We must have the Innocency of the Dove that we may not betray the Truth and the Wisdom of the Serpent that we may not betray our selves In short Religion without Policy is too weak to be safe Policy without Religion is too subtil to be good When Wisdom and Innocency like Castor and Pollux appear together they presage the Soul's Happiness Doct. 3. That Christians must be both wise and innocent I begin with the first Wise Be ye wise as Serpents 1. I shall speak concerning Wisdom in general Solomon saith Wisdom is the principal thing Prov. 4.7 'T is better than Riches Prov. 31.14 Happy is the Man that findeth Wisdom for the Merchandise of it is better than the Merchandise of Silver If the Mountains were Pearl if every sand of the Sea were a Diamond it were not comparable to Wisdom Without Wisdom a person is like a Ship without a Pilot in danger to split upon Rocks Iob sets forth the Encomium and Praise of Wisdom Iob. 28.13 18. The Price of Wisdom is above Rubies The Ruby is a precious Stone transparent of a red fiery colour It is reported of one of the Kings of India that he wore a Ruby of that bigness and splendor that he might be seen by it in the dark But Wisdom castâ— a more sparkling colour than the Ruby it makes us shine as Angels No Chain of Pearl you wear doth so adorn you as Wisdom Wisdom consists chiefly in three things 1. Knowlâ—dge to discern 2. Skill to judge 3. Activity to prosecute 1. Knowledge to discern wherein Happiness lies 2. Skill to judge what will be the fittest Means to conduce to it 3. Activity to prosecute those things which will certainly accomplish that End So much for Wisdom in general More particularly Wisdom is variously distinguished 'T is either Natural or Moral or Theological 1. A Natural Wisdom Which is seen in finding out the Arcana Naturae the Secrets of Nature Aristotle was by some of the Ancients called an Eagle fallen from the Clouds because he was of such raised Intellectuals and had so profound an insight into the Causes of Things This Natural Wisdom is adorning but it is not sufficient to Salvation St. Hierom brings in Aristotle with his Syllogisms and Tully with his Rhetorick crying out in Hell 2. A Moral Wisdom Which consists in two Things Malum respuendo Bonum elegendo Moral Wisdom lies in the rejection of those things which are prejudicial and the election of those things which are beneficial This is called PRVDENCE Knowledge without Prudence may do hurt Many a man's Wit hath undone him for want of Wisdom 3. A Theological or Sacred Wisdom which is our knowing of God who is the supream and sovereign Good Greece was counted the Eye of the World for Wisdom and Athens the Eye of Greece but neither of them knew God Acts 17.23 I found an Altar with this Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God To know God in whom is both Verum Bonum Truth and Goodness is the Master-piece of Wisdom 1 Chron. 28.9 And thou Solomon my Son know thou the God of thy Father And this knowledge of God is through Christ. Christ is the Glass in which the Face of God is seen Col. 1.15 And then we know God aright when we know him not only with a knowledge of Speculation but Appropriation Psal. 48.14 This God is OVR God This knowledge of God is the most sublime Wisdom therefore 't is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wisdom from above Jam. 3.17 But to come nearer to the Text and speak of the Wisdom of the Serpent Be ye wise as Serpents Quest. But must we in every thing be like the Serpent Answ. No. Our Saviour meant not that in every thing we should imitate the Serpent I shall shew you 1. Wherein we should not be like the Serpent 2. Wherein we should be like the Serpent I. Wherein we should not be like the Serpent 1. The Serpent eats Dust. Isa. 65.25 Dust shall be the Serpent's Meat It was a Curse upoâ— the Serpent Thus we should not be like the Serpent to feed immoderately on earthly Things It is absurd for him that hath an heaven-born Soul capable of Communion with God and Angels to eat greedily the Serpent's Meat A Christian hath better Food to feed on the heavenly Manna the precious Promises the Body and Blood of Christ. 'T is counted a Miracle to find a Diamond in a Gold-Mine and it is as great a Miracle to find Christ the Pearl of Price in an earthly heart The Lapwing wears a little Coronet on its head yet feeds on dung To have a Crown of Profession on the head yet feed inordinately on these dunghil-Comforts is unworthy of a Christian. What a poor contemptible thing is the World It cannot fill the Heart If Satan should take a Christian up to the top of the Pinacle and shew him all the Kingdoms and Glory of the World what could he shew him but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Shew a pleasant Delusion There is a lawful Vse God allows of these outward things but the Sin is in the Excess The Bee may suck a little Honey from the Leaf but put it in a Barrel of Honey and it is drown'd The wicked are thus characterized Ephes. 3.19 They mind earthly things They are like Saul hid among the Stuff We should be as Eagles flying aloft towards Heaven not as Serpents creeping on the Earth and licking the Dust. 2. The Serpent is deceitful The Serpent useth many Shifts and glides so cunningly that we cannot trace him This was one of those four things which wise Agur could not find out the way of a Serpent upon a Rock Prov. 30.19 'T is a deceitful Creature We should not in this sence be like the Serpent for deceitfulness Naturally we too much resemble
we have not yet finished the Faith The Servant doth not receive his pay till his Work be done Even Christ's reward was deferred till he had done his Work when he had compleated our Redemption and said upon the Cross it is finished then he entred into Glory God doth not think it meet we should have our pay beforehand 2. God defers the reward to make Heaven more welcome to us Quo longius defertur eò suavius laetatur After all our Praying Weeping Suffering how sweet will the Wine of Paradise taste Nay the longer the reward is deferred the greater will it be the longest Voyages have the greatest Returns 4. That which is apt to occasion weariness in well-doing is the difficulty of a Christians Work Superas evadere ad auras hic labor hoc opus est A Christian hath no time to lie Fallow he hath many Precepts to obey Promises to believe Temptations to resist his whole Life is a Race he must Watch and Pray he must put forth not only Diligence but Violence for Heaven But why should this make us weary Difficulty whets a generous Mind The Soldiers Life hath its difficulties but they raise his Spirits the more he loves to encounter hardship and will endure a Bloody Fight for a Golden Harvest Besides where there is the least Principle of Grace it renders the way of Religion easie and pleasant When the Load-stone draws it is easie for the Iron to move When God's Spirit draws we move in the way of Religion with facility and delight Spiritu Sancto accenditur renatorum voluntas Aug. Christ's Service is freedom Psal. 119.45 I will walk at Liberty to serve God to love God to enjoy God is the sweetest Liberty in the World besides while we serve God we gratifie our selves As he who digs in a Mine while he sweats he gets Gold while we glorifie God we promote our own Glory II. The Second thing expressed is that we should not grow weary in a Christian course we should not tire in our Race Let us not be weary in well-doing The Greek Word to be weary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to shrink back as Cowards in War Let it not be thus with us let us not shrink back from Christ's Colours Heb. 4.14 Let us hold fast our profession We must not only hold forth our profession but hold fast our profession Our zeal in Religion should be as the Fire on the Altar which never went out Lev. 6.13 Non pugnanti sed vincenti dabitur Corona Aug. The Crown is not given to him that Fights but to him that overcomes 1 Vse Râ—dargution It reproves such as are weary of well-doing There are Falling Stars 2 Tim. 4.10 Demas forsook God and afterwards became a Priest in an Idol Temple Dorotheus Hos. 8.3 Israel hath cast off the thing that is good Many have thrown off Christ's Livery they have left off an Holy course of Life they have turned to Worldliness or Wantonness Gal. 5.7 Ye did run well who hindred you Why did you tire in your Race It is sad to see those who formerly seemed to be eminent Saints Stars of the first magnitude yet now are fallen away and are ready to embrace either the Mass or the Alcoran that which begins in Hypocrisie ends in Apostacy 2 Pet. 2.21 It had been better for them not to have known the way of righteousness than after they have known it to turn from the Holy Commandment 2 Vse Exhortation Let us not be weary in well-doing Consider 1. The Way of Religion is of Good Report Heb. 11.2 By Faith the Elders obtained a Good Report Shall we be weary of that which is our Credit If indeed the Christian Religion were a thing that would bring shame or loss as the Ways of Sin do then we had cause to desert it and grow weary of it but it brings Honour Prov. 4.9 He shall give to thy Head an Ornament of Grace Besides the Credit an Holy course of Life brings inward Ioy and Delight Prov. 3.17 All her ways are pleasantness What sweet Musick doth the Bird of Conscience make in the Breast Act. 9.31 Walking in the fear of the Lord and in the Comforts of the Holy Ghost Why then should we be weary of well-doing 2. The Beauty of a Christian is to hold on in Piety without being weary Act. 21.16 Mnason of Cyprus an old Disciple 'T is a beautiful sight to see Silver Hairs crowned with Golden Vertues The Beauty of a thing is when it comes to be finished The Beauty of a Picture is when it is drawn out in its full Lineaments and laid in its Orient Colours The Beauty of a Christian is when he hath finished his Faith 2 Tim. 4.7 It was the Glory of the Church of Thyatira she kept her best Wine till last Rev. 2.19 I know thy Works and the last to be more than the first 3. Such as are weary of well-doing it is a sign they never acted in Religion from a right Principle Things that proceed from a Principle of Life do not cease as the beating of the Pulse But things that move from an artificial Spring are soon at an end as the Motion of a Watch. Unsound Hearts move only from the external Spring of Applause or Preferment and when these fail their seeming Goodness ceaseth Naturalists observe of the Chelydonian Stone that it retains its Virtue no longer than it is inclosed in Gold take it out of the Gold and it loseth its Virtue False Hearts retain their Goodness no longer than they are inclosed in Golden Preferments take them out of the Gold and they lose all their seeming Piety Such as are weary of well-doing never served God out of choice or from a Principle of Faith If the Water in a Cistern fail it is because it is not fed from a Fountain If Men's Religion fails it is because it wants that Fountain-Grace of Faith to feed it 4. God is never weary of doing us Good therefore we should not be weary of serving him The Honey-comb of Mercy is continually dropping upon us God sends us in fresh Provisions every Day he gives us the finest of the Wheat he is not weary of watching over us but keeps a continual Guard about us Psal. 21.3 God is not weary of detecting and defeating the Plots of our Enemies And shall we be weary of engaging in his Service A King that is continually obliging his Subject by Gifts and Gratituites that Subject hath no cause to be weary of serving his Prince 5. If we grow weary and throw off Religion we make all we have done null and void Ezek. 18.24 When the Righteous turneth away from his righteousness all his righteousness that he hath done shall not be mentioned He who hath been serving God and doing Angel's Work if once he grows weary and desists he unravels all his Work and misseth of the recompence of reward He that runs half a Race and then tires loseth the Garland O what folly