the price of our Redemption He is not only a Priest but an Altar and a Sacrifice The Burnt-offering Trespass-offering Sin-offering Scape-Goat Dead Bird all these mention'd in the Book of Leviticus related to Christ who alone made satisfaction for the Sins of his People Now this satisfaction is made up of two kinds of Obedience viz. Active and Passive 1. For Christs Active Obedience He 1. Christ's Active Obedience fulfill'd to a Tittle all that the Law required Christ was made under the Law and became obedient to the Law of Circumcision he came not to destroy but to fulfil it The Law required exact and perfect Obedience It will not abate a Tittle but curseth all the Transgressors of it Now Christ by his Perfect Obedience performed whatever the Law required No meer Man could ever keep the Covenant of Works Christ alone who was God and Man fulfilled the whole Law Christ pleased the Father in every Matt. 3. 17. thing He is the Beloved Son in whom he is well-pleased This the Apostle fully clears Rom. 8. 3. For what the Law could not do in that it was weak through the Flesh God sending his own Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh And the Reason is added v. 4. That the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit The meaning is not that the Law was weak in it self but through our default The Law pointed at our disease but could not heal it But Christ took Flesh upon him and he by Offering himself a Sacrifice expiated for Sin and by his Death was the Death of Sin And thus the Law is fulfill'd which requires perfect Righteousness and perfect Obedience And only they have interest in this great Priviledge who are not Carnal but Spiritual whose Walks are not after the Law of their own Lusts but after the Law of the Spirit of Life Here 's a discriminating Note Who walk not after the Flesh but after the Spirit A Learned * Jus justitiae Justificatio legis in eo consistit â—â— per omnimodam cum lege conformitatem justi atque inculpati habeamur coram Deo Id obtineri non potuit dum per legem peccatâ—m viveret ac regnaret sed damnatoin carne Christi peccato atque ipsa lege damnationem hanc approbante per plenariam Christi capitis nostri cum lege conformitatem Justi atque inculpati in eodem capite fatente lege habemur nec hoc tantâ—m sed ut membra capiti sint conformia â—â—uat ex eo in nos spiritus Regenerationis qui in nobis quoque ipsis justificationem Legis perficiat Is nos ita regenerat ut mente nostrâ Lege Dei delectemur Quâ—dque in carne reliquum est peccati ita paulatim abolet ut tandem sine maculâ â—ut labe ab ipsâ lege simus agnoscendi L. de Dieu in Rom. 8. 4. Expositor writes appositely to this Sense the Righteousness and Justification of the Law consists in this that by a through Conformity with the Law we may be accounted Righteous and Vnblameable before God That cannot be obtained whilest Sin Liveth and Reigns but Sin being Condemned in the Flesh of Christ and the Law it self approving of this Condemnation by the full Conformity of Christ our Head with the Law we are accounted Righteous and Vnblameable in our Head even by the Testimony of the Law nor in this only but that the Members may be conformable unto the Head from him flows the Spirit of Regeneration which in us perfects the justification of the Law The same so regenerates us that we take delight in the Law of God And the Reliques of Sin in the Flesh he doth by Degrees abolish that so at length we may be acknowledged by the Law it self without Blot or Spot Thus far that Judicious Author And thus it evidently appears that Christ hath made satisfaction to Divine Justice by his Active Obedience in fulfilling the Covenant of Works and yielding perfect Obedience to the whole Law 2. Let 's consider Christs Passive Obedience 2. Christs Passive Obedience in suffering the Wrath of God due to Man upon the Cross Many are the degrees of Christs Humiliation as by taking Flesh upon him as it were Uniting a clod of Earth unto his Divine Nature and by suffering Contempt Ignominy and Reproach in the World by taking upon him Humane Infirmities of Weariness Thirst Hunger c. But the highest degree of Christ's Humiliation whereunto we purpose to speak was the Death of the Cross which was the Signal Obedience of Christ as the Apostle expresseth it Phil. 2. 8. He humbled himself and became obedient unto Death even the Death of the Cross There 's a Gradation in the Words Christ humbled himself that was much and became obedient unto Death that was more but to become obedient even to the Death of the Cross that was most of all even beyond all degrees of Comparison For Christ to yield up himself to Crucifixion was a kind of Humiliation more than Superlative For a more full Discourse of the Passive Obedience of Christ let us consider 1. The Fore-runners of his Passion 2. The Passion it self 3. The Consequents thereof From these Particulars the Preheminence and Exaltation of Christ will most evidently be Demonstrated SECT III. Of the Fore-runners of Christs Passion 1. FOr the Fore-runners of Christs 1. The Fore-runners of Christs Passion 1. Christ was Betrayed Passion 1. Christ was Betrayed by Judas with an Hypocritical Kiss Matt. 26. 49. Judas one of the Twelve Disciples was one that did eat at Christ's Table and saw his Miracles and was Commissionated by Christ to Preach the Gospel even Judas a Disciple Betrayed his Lord and Master 2. Christ the Lord of Life was Arraigned 2. He was Arraigned before Pontius Pilate an Heathen Judge 3. False Witnesses were Suborned to 3. False Witnesses Deposed Accuse him Their Accusations are no less than Blasphemy and Treason by the one to Condemn him in the Civil Court by the other in the Ecclesiastical Court The Blasphemy that they charge him with was in that he said that he was Christ the Son of the Blessed Mark 14. 61. Jo. 19. 7. The Treason they Accused him of was that he made himself a King Joh. 19. 12. 4. His Disciples Deserted him Peter 4. His Disciples deserted him himself followed asar off and as soon as he was Assaulted he was Conquered by denying his Lord and Master and adding Perjury to his denial 5. Consider his great Sorrow and 5. Consider his Sorrow earnestness in Prayer and Sweating of Blood earnestness in Prayer and Sweating of Blood Matt. 26. 38 39. Then saith he unto them My Soul is exceeding sorrowful even unto Death tarry ye here and watch with me And he went a little farther and fell on his Face and prayed saying Father if it be possible let this
Neither is Faith the Hand of a Work-Man that earns his Wages but the Hand of a Beggar that receives all of Favour and Mercy 2. Justification by Faith consists in the 2. Justification consists in the Remission of Sins Remission of Sins and non-imputation of Transgressions Ps 31. 1 2. Blessed is he whose Transgression is forgiven and whose Sin is covered Blessed is the Man to whom the Lord imputeth not Iniquity Likewise the Apostle declares how the great work of Reconciliation was transacted 2 Cor. 5. 19. Not imputing their Trespasses unto them It 's true that the best of Gods Children have their Failings For in many things we offend all and he that is without Sin let him cast the first Stone and it will recoil upon himself that casts it But Gods Children are humbled for Sin they water Psal 6. 6. their Couches as David did with their Tears They sigh with Ezekiel to the Ezek. 2â— 6. Jer. 31. 19. breaking of their Loins with Ephraim they smite upon their Thighs Sin is their Sorrow Grief and Burthen wherefore they are by Christ call'd unto Repentance and Christ imputes their Sins not unto themselves but unto himself They indeed are the Principal Debtors but Christ hath made himself liable to pay their Debts and make full satisfaction because he hath become surety for them unto the Father 3. Justification consists in the Imputation 3. Justification consists in the imputation of Christs Righteousness of Christs Righteousness 2 Cor. 5. 21. We are made the Righteousness of God in him Of Unrighteous we are made Righteous of Ungodly we are made Godly And though we are Ungodly Christ justifieth us for he doth not find us good but he makes us so Now this Righteousness of Christ is altogether a Righteousness without us not depending on any inherent Righteousness nor any work in us But it 's free and Gratuitous without any Praevision or Intuition of Grace in the Person to be justified St. Bernard Assignata est homiâ— justitia â—lienâ— quiâ— carâ—it suâ— Justitia Bern. Ep. 190. fully expresseth it saying that anothers Righteousness is assign'd to Man because he wants a Righteousness of his own Hence our Works and Services though Failings in themselves are accepted Righteous by imputation of Christs Righteousness How miserable would our condition be if our Services were no better offer'd to God than they come from us But Christ mends our Services in the carriage by offering them to the Father in his own Name and Mediation so that though our Duties be raw weak and imperfect yet Christ makes them perfect by the imputation of his own Righteousness and so they obtain acceptance with the Father 4. Justification brings forth choice and 4. Justification brings forth choice and excellent Fruits excellent Fruits as we may read Rom. 5. 1 2 3. All those choice Fruits grow on that Tree of Justification Faith is the Mother-Grace there mentioned Peace and Access unto the Throne of Grace Joy Hope Glorying in Tribulation are the Daughters or the Fruit which grow on this Tree Wherefore though Faith only Justifies yet Faith is not alone when it Justifieth For it is accompanied with a Goodly Train of Graces Though Faith Justifieth the Person yet Works Justifie the Faith or declare the Faith to be true Faith works by Love and purifies the Heart Gal. 5. 6. Act. 15. 9. and it 's the Apostles charge Tit. 3. 8. This * Hujus fidâ—i charitâ—â— non est forma sed frâ—ctus pâ—nitâ—â—tiâ— est justificati conditiâ— non causa justificationis fidâ—s 〈◊〉 quâ— justificat non quae justificat est sine operibus sola dicitur in isto munere non solitaria respectu comitatus aliarum virtutum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per non propter fidem Justi declaâ—â—â—r per 〈◊〉 〈◊〉 â—icâ—t 〈◊〉 〈◊〉 Prideaux Manuductio ad Theologiaâ— is a faithful saying and these things I will that thou affirm constantly that they which have Believed in God might be careful to maintain good Works A Learned Professor very dextrous in stating of Controversies concludes thus Love is not the form but the Fruit and Repentance is the Condition of him that is Justified not the cause of Justification c. This then is the Purchase of Christ who imputes his perfect Righteousness to his Members and their Sins to himself and this Justification is active whereby Christ fulfilled the whole Law and passive whereby Christ became obedient unto Death even the Death of the Cross SECT II. Of Sanctification by the Spirit of Christ A Second Purchase of Christ is Sanctification 2. Purchase of Christ Sanctification â—â— the Spirit For whom Christ justifies by his Grace those he Sanctifies by his Spirit In order of Nature Justification may be conceived to preceed Sanctification because Justification is the Root or Mother Grace The Works of Sanctification are the Fruit proceeding from it yet in order of time they are simultaneous Those who are purged from the guilt of Sin labour to be purged from the filth of Sin It 's a good Character to be as solicitous and desirous for Mercy to sanctify renew and purify as for Mercy to pardon us Wherefore Sincerity is an undoubted evidence of a justified Condition Psal 32. 2. It 's an infallible sign of Justification In whose Spirit there is no Guile In handling of the Doctrine of Sanctification we are to consider these ensuing Particulars which may serve as so many strong Arguments to perswade or as so many Motives to stir us up to the practice of Holiness The first Motive is drawn from Election Motive 1. We are elected unto Holiness we are elected unto Holiness Eph. 1. 4. According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in love Election doth not give the least licentious Liberty but engageth us unto Holiness Observe the Words now cited It is not said that we should live as we list Non eliguntur Paulus qui ei similes sunt quia â—rant sancti immaculati sed eliguntur praedestinaâ—tur ut in sequenti vita per â—pera atque virtutes sancti immâ—culaâ—i fiaâ—t Hieron in â—ph 1. 4. but that we should be holy Neither is it said that we are elected for any Holiness foreseen Election and effectual Calling go together and to be assured of our Election we must make sure of our effectual Calling 2 Pet. 1. 10. Calling is put before Election in the situation of the Words and in respect of our Duty incumbent on us Wherefore saith the Apostle the rather Brethren give diligence to make your Calling and Election sure Now if we ask why doth Christ purchase Sanctification for us The Answer is because he loved us His Love moved him to wash and put such Royal Dignities upon his Children Rev. 1. 5 6. Vnto him that loved us and
full Evidence For it 's said Now it came to pass after that Amaziah ver 14. was come from the Slaughter of the Edomites that he brought the Gods of the Children of Seir and set them up to be his Gods bowed down himself before them and burned Incense unto them And such cursed Fruit doth a rotten heart Bear A Heart that 's Deceitful and Hypocritical marrs all our Services Quod cor non Facit non fit All 's as undone and quite lost if the Heart be not the Doer thereof If the Heart be Good all 's Good if the Heart be Nought all 's Nought The Priest under the Law in all Sacrifices chiefly lookt at the Heart of the Beast that was to be Offered Amongst the Heathen Augurs there was special Notice took of the Heart of the Sacrifice If the Heart was Tainted and Corrupted that Beast was rejected and not to be made a Sacrifice Now that which God principally required i. e. a perfect Heart was wanting in Amaziah An imperfect partial hollow Heart was odious and abominable unto God and for a full determination let 's have recourse to the Judgment of Solomon Prov. 10. 20. The Tongue of the Prov. 10. 20. 15. 8. Just is as choice Silver the Heart of the Wicked is little worth and Prov. 15. 8. The Sacrifice of the Wicked is an abomination to the Lord but the Prayer of the Upright is His Delight These Scriptures gives a full and evident Satisfaction Yet notwithstanding the great Evil in Amaziah we may not pass by in Silence somewhat in him which was both very Remarkable and highly Commendable and that was his Execution of Justice upon those who were his Fathers Murtherers ver 3. How his Father was Murthered is upon Record 2 Chron. 24. 25. Although as they thought a fair Pretence might be pleaded as if what they did was only to Revenge one Murther with another yet their Treason was Abominable and their Murther Execrable wherefore the Hand of Justice overtook those horrid Regicides yet Justice and Mercy contend together this to spare the guiltless Children the other Ezek. 18. 20. to slay the guilty Father ver 3 4. A Scripture Rule is the Kings Warrant Deut. 24. 16. The Fathers shall not be put to Death for the Children neither shall the Children be put to Death for the Fathers every Man shall be put to Death for his own Sin To come nearer to my Text let 's consider Amaziah as a Warrior and his Military Preparations ver 5. 6. ver 5 6. Moreover Amaziah gathered Judah together and made them Captains over Thousands and Captains over Hundreds according to the Houses of their Fathers throughout all Judah and Benjamin and-he Numbred them from Twenty Years Old above found them Three Hundred Thousand choice Men able to go forth to War that could handle Spear and Shield He hired also an Hundred Thousand mighty Men of Valour out of Israel for an Hundred Talents of Silver And thus far of Amaziah In the Second place let 's take Notice of the Man of God What his Name was and what was his Place whence he came are not mentioned But his Message is Recorded to be a strict Prohibition ver 7. There came a Man of An Amos Pater Isaiae ut sentiunt Hebraej Grot. God to him Saying O King Let not the Army of Israel go with Thee for the Lord is not with Israel to wit with all the Children of Ephraim By Ephraim is to be understood the Ten Tribes | Penes familiam illam Principatus Erat. Pisc Ephraim est totum regnum Israelis Plus quam viginti vicibus ita accipitur Tarnor in Hos 4. 17. Ephraim was the chiefest of them In Jacobs Blessing Ephraim had made over to him the Priviledge of Primogeniture Gen. 48. 19. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephraim alone passeth in the name of all the Tribes of Israel Isa 17. 3. Isa 28. 1. Now Ephraim were Apostates from God and incorrigible Idolaters Hos 4. 17. However if Amaziah would not hearken to Counâ—el but take that Army with him he should surely fall before the Enemy It 's an Ironical Speech which vertually contains a vehement Check and Inhibition ver 8. But if thou wilt â—â— do it be Strong for the Battle God shall make thee fall before the Enemy for God hath Power to help and to cast down And having praemised thus much as a necessary Introduction I shall now consider the Words of the Text which fall into a Question and an Answer First For the Question which is full The Text divided 1. Quest of King Amaziah of Trouble Perplexity Diffidence and Self-Interest What shall we do for the Hundred Talents which I have given to the Army of Israel As if I should say It 's difficult and no way probable to get any Restitution of an Hundred Talents from an Army of an Hundred Thousand Men whom if we Cashier we shall so enrage them as there will be no hope at all left of recovering our Money out of their Hands To attempt this Enterprize would be as Successless as to venture to pluck the Prey out of the Mouths of so many Lyons And on the other side if we should sit down by so great a Loss as are an Hundred Talents it would be very sad and irksome not quickly to be recovered and made up again Here 's a Dilemma which on either side perplexeth the King He is not willing to run the hazard of Fighting with those Hundred Thousand valiant Souldiers for the Restitution of the Money And no likelihood there was of getting that Money from them without Blows Neither was he willing to let them go away with the Money To this Question full of doubts and perplexity the Prophet Answers You have in the Second place the 2 The Man of God's Answer Man of God's Answer abundantly satisfactory and every ways sufficient to quiet content and satisfy the King And the Man of God Answered The Lord is able to give thee much more than this As if he should say God hath much more to give thee and what Losses thou Sustainest He can abundantly make up unto thee If thou trustest and dependest on God thou need'st not fear Supplies from Him God is both able and willing to supply sustain and provide for all those who Trust and Rely upon Him The Seventy render the Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Junius renders them accordingly Est Jehovae dare tibi amplius eo i. e. It is in the power of God to give thee much more The Vulgar Latin renders it Habet Dominus unde dare possit tibi multo his plura i. e. God hath enough to supply thee and give thee much more than thou hast Lost | Est in potestate Jehovae dare tibi vatab Vatablus renders them according to the same Sense Hugo Grotius observes from hence Satis dives est qui Dei causâ pauperatur He
Comfort wherewith we our selves are Comforted of God For as the Sufferings of Christ abound in us so our Consolation also aboundeth by Christ It would be a large Work though it may be worth the while to reckon up the comfortable Experiences of the Children of God I shall only Instance in some choice Servants of God who Experimentally reaped much benefit by Afflictions David joyns the Rod and Staff together for his Comfort Psal 23. 1. and Psal 119. 67. he confesseth Before I was afflicted I went astray but now I have kept thy Word Luther profest that Afflictions taught him to understand the Scriptures How many have been brought home by Afflictions who in their Prosperity went astray Isiodor saith Adversa corporis remedia sunt animae Aegritudo carnem vulnerat mentem curat i. e. Corporal Adversities are Spiritual Remedies Sickness woundeth the Flesh but healeth the Mind Beza one of the most pious learned and orthodox Criticks that I know of speaks of a great Sickness wherewith he was Visited Morbus iste inquit verae fuit sanitatis principium i. e. That Sickness was the beginning of true Spiritual Health It is not Dr. Arrowsmith chains of Principles vid. melch Adam in vit Exterorum as a reverend Divine observes more usual for Children to shoot up in length than with Christians to wax taller in Grace in or after Sickness Rolloc said upon his Death Bed I am not ashamed to profess that I never reached to so high a pitch of the Knowledge of God as I have attained in this Sickness Olevian said upon his Death Bed In this Disease I have learned to know aright what Sin is and what the Majesty of God is I shall mention Id in vit German but one Example more and that is of Learned Rivet who said upon his Death Bed In the space of Ten Days Dauber 9. in orat funeb since I kept my Bed I have learned more and made greater progress in Divinity than in the whole course of my Life before What further inlargement may be required I leave to the Saints particular Experiences and shall add no more concerning this particular Head CHAP. VI. For Demonstration of the Doctrine by Reasons and first from necessity of Precept HAving dispatch't the First Head of Head 2. for Demonstr by Reason my Discourse wherein I have proved the Doctrine That God is All-Sufficient by Four convincing and weighty Arguments I come now in the Second place to demonstrate this Truth infer'd from the Doctrine viz. That this Consideration that God is All-Sufficient should ingage us silently and quietly to submit unto God and stay and depend upon his All-Sufficiency amidst our greatest Losses and Afflictions The Truth of the Doctrine I shall endeavour to demonstrate by a Fourfold Reason drawn from the necessity excellency and utility of the Duty in quietly submitting to God's Hand and lastly from the mischievous Consequences of repining murmuring and strugling against God The First Reason drawn from the Reason 1 from necessity of precept Necessity of this Duty and that 's to be considered as Necessitas praecepti vel medii 1. For the Necessity of Precept We are frequently commanded in the Word of God to Exercise these great Duties of Waiting Believing and Submitting unto the Will of God David's Faith was an Excellent Cordial to keep him from Fainting Psal 27. 13. I had Fainted unless I had believed to see the Goodness of the Lord in the Land of the Living And What 's the Duty which he prescribes see Vers 14. Wait on the Lord be of good Courage and he shall strengthen thine Heart Wait I say on thâ— Lord. He was much troubled about tâ—â— Prosperity of Wicked Mâ—n He prescribes the same Duty of waiting on the Lord. Psal 37. 34. Wait on the Lord and keep his Way and he shall Exalt thee to Inherit the Land When the Wicked are cut off thou shalt see it When he was troubled with treacherous hypocritical false-hearted Men he prescribed a Remedy Psal 55. 22. Cast thy Burden upon the Lord and he shall sustain thee And his Resolution is fixed Vers 23. But I will Trust in thee David chargeth this Duty of Waiting upon his own Soul Psal 62. 5. My Soul wait thou only upon God for my Expectation is from him And this Duty of Trusting he frequently presseth upon himself and others Psal 37. 3. 5. And he layeth down strong Encouragements to trust in God for there is Security in the Practice of this Duty Psal 18. 30. He is a Buckler to all Psal 18. 30. those that trust in him Psal 37. 5. Commit thy Way unto the Lord trust also in him and he shall bring it to pass Prov. 29. 25. The Fear of Man bringeth a Snare Isa 7. 9. but who so putteth his Trust in the Lord shall be safe And there 's Stability in Trusting in God Psal 125. 1. They that trust in the Lord shall be as Mount Sion which cannot be removed but abideth for ever There 's happiness Prov. 16. 20. Who so Trusteth in the Lord Happy is he A Blessing is their Portion that Trust in God Psal 34. 8. Blessed is the Man that Trusteth in him And what can be desired more Read further Isa 26. 9. Isa 40. 31. And I need name no more Scriptures for Comfirmation of so clear a Truth But if Men will be so Mad as to venture elsewhere they shall smart for it If Men will forsake a Fountian and betake themselves to Cisterns If Men will forsake God and try Creatures and put their Confidence in them they shall pay dear for their Madness and Folly and they shall never find what they expect from the Creatures They put Trust in them but they shall find them Deceitful as Jacob found Laban Gen. 31. David's familiar Friends dealt Perfidiously with him Psal 41. 9. wherefore he Communicates his Experience not to Trust the great Ones of the Earth Psal 146. 3. And injoyns us to put our Trust in God Psal 118. 8 9. It is better to Trust in the Lord than to put Confidence in Man It is better to Trust in the Lord than to put Confidence in Princes Quest But some will complain of their own Weakness and their Enemies Strength and Combinations For Answ We must have recourse to that strengthening Promise Isa 41. 14 15 16. Fear not thou Worm Jacob and ye Men of Israel I will help thee saith the Lord and thy Redeemer the Holy One of Israel Behold I will make thee a new sharp Threshing-Instrument having Teeth thou shalt Thresh the Mountains and beat them Small and shall make the Hills as Chaff Thou shalt Fan them and the Wind shall carry them away and the Whirle-Wind shall Scatter them and thou shalt rejoyce in the Lord and shalt Glory in the Holy One of Israel And against all Associations and Combinations of Adversaries we have abundantly enough to Arm and Incourage us against them
Omnia omnino quae parientia operibus suis aedificat ad gloriam impatientia destruit ad runiam Cypr. de Bono Patientiae That what Patience Builds up Impatience Destroys Jonah added to his Affliction by Fretting for the Loss of his Gourd Thirdly and Lastly Hereby when 3. Murmurers call Gods Attributes into Question we give way to unbelieving discontented Thoughts we call the Attributes of God in Question we Question the Power of God as the Murmuring Israelites did Psal 78. 19. They spake against God they said can God Furnish a Table in the Wilderness We Question the Truth Goodness and Faithfulness of God We Traduce Divine Providence by Unbeliefe and Murmuring This is that grand Damning Sin though there 's no Sin but deserves Damnation mentioned in the Gospel John 8. 24. If ye Believe not that I am He ye shall Dye in your Sins For this Sin of Unbelief the Lord 2 Kin. 7. 19. on whose Hand the King leaned was Trod to Death in a Crowd For this Sin Zachary was struck with Dumbness Luc. 1. 20. This Sin excluded out of the Temporal Canaan the unbelieving Jews And unbelievers Heb. 3. 19. are excluded out of the Eternal Canaan For the unbelieving are Rankt in the Bed-roll of those abominable Sinners which shall have their Rev. 21. 8. part in the Lake that Burneth with Fire and Brimstone which is the Second Death CHAP. XI Containing a Resolution of particular Cases IN the next place I come to lay down 3. Head containing a Resolution of particular Cases Case 1. concerning the Prosperity of Wickeâ— Men. some particular Cases and return Answers accordingly The First Case is concerning the Prosperity of Wicked Men and the great Confluence of outward things which they enioy This Stumbled David Psal 73. 2 3 4 5. and ver 12. He prefixeth a Note of Observation Behold these are the ungodly that Prosper in the World they Increase in Riches But observe what Course David took for Satisfaction ver 16. 17. When I thought to know this it was too Painful for me until â— went into the Sanctuary then understood I their End And what was their End the 18. ver Specifies Surely thou didst set them in slippery Places thou castest them down into Destruction Who of any Understanding will envy the Risings and Promotions of Wicked Men when he hears of their miserable Downfall The higher Wicked Men are they are more in Danger of swift and utter Destruction Sheep put into the best Pastures come soonest to the Shambles How Quo altius extolluntur eo periculofiori loco constituuntur ut citius corruant Mollerus many Wicked Men are Fatted to the Day of Destruction What will Riches avail Zeph 1. 18. in the Day of God's Wrath Neither their Silver nor their Gold shall be able to Deliver them in the Day of the Lord's Anger The Prosperity of the Wicked Stumbled Jeremy c. 12. 1 2. Righteous art thou O Lord when I plead with Thee Yet let me talk with Thee of thy Judgments Wherefore doth the way of the Wicked Prosper Wherefore are all they Happy that Deal very Treacherously Thou Quicquid nobis temporaliter mundus arridet magis est periculum quam ornamentum Aug. Serm. 53. hast Planted them yea they have taken Root c. But observe how the Spirit of the Prophet is raised to Pray against them ver 3. Pull them out like Sheep for Slaughter and prepare them for the Day of Slaughter For a more particular Answer to the Case propounded we are to lay down these Four ensuing Considerations First Riches Profits Pleasures Promotions 1. Riches are not distinguishing Signs and Honours and what else are the Worlds Darlings when the Quintessence is extracted out of them all when they are at the best they are neither Divisive nor Constitutive i. e. They neither distinguish a good Man from a bad neither do they Constitute any Man Good and Happy to Eternity Some good Men are Rich as Abraham Isaac Jacob David and others who were both Rich in Grace and Rich in Gold and Silver Some good Men are Noble as Theophilus Genere nobilis Sanctitate nobili or Hieron de Paula to whom Saint Luke Dedicates his Epistle The Apostle saith 1 Cor. 1. 26. Not many Noble are called He saith Not many he doth not say Not any For some are both Enobled by Nobilitate gâ—nerosus es Parentes tuos laudas omnes tamâ—n pari sorte nascimur sola virtute distinguimur Minuc Fel. the New-Birth and by a Noble Extraction from their Parents but Vertue is the best Character But for the most part it comes to pass that good Men are Poor Ignoble and Contemptible in the Eyes of the World and Vile Prophane Men are Rich and Great and bluster in the World like those proud swelling Gyants who made Men to Fall therefore they have their Name in the | 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a verbo nâ—phal quâ—d significat cadere vâ—l quia avero Dei cultu decederam Vel quod more Gigantum Deum Deique filios proterve â—ppugnarent Piscat Original Nimrod Esau Haman Herod the Rich Glutton were Great and Rich in the World but we Read not of one Dram of Grace in any one of them We may not conclude because they have outward Happiness which this World gives therefore they shall be Happy to Eternity Neither may we conclude because others are Poor set at Naught and Trampled on in this World therefore they shall be hereafter Miserable Solomon determines the Case Eccles 9. 1. No Man knoweth either Love or Hatred by all that is before them The Parable of the Rich Man and Lazarus sheweth a great Difference in their Worldly Estate One was Inopâ— cui nemo oâ—em fert Cloathed in Purple the other a Beggar full of Sores Luke 16. 19 20. One Received his Good things It 's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. such things as he Esteemed so even the Pomp and Bravery of the World these things the Rich Man Enjoyed and he Fared deliciously every Day But the other even Lazarus Received Sese Exhilarabat quotidie Splendide Bez. Evil things i. e. Poverty Sores Nakedness Contempt Ignominy and Variety of Afflictions But there 's a vaster Difference in their Eternal Estate ver 25. Lazarus was Comforted and the Rich Man Tormented Second Consider further the Wicked 2. Wicked Rich Men have their Portion in this Life Turcicum Imperium quantum quantum est nihil est nisi panis mica quam dives pater familias projicit canibus Luther in Gen. 2. Rich Men of the World have their Portion in this Life Seeing they place their Happiness in Earthly things and make the World their God that 's all the Happiness which they shall have David prayed to Be delivered from Men of the World which have their Portion in this Life * Psal 17. 14. Ne magni pendamus terrenam
the Holy Ghost There was no concurrence of Man As Christs Name so was his Birth and Conception wonderful You have the History of Opus erat virtute agente virtute non humanâ sed divina ex immundis enim genitus nec mundus esse potuisset formaliter nec mundans efficienter Unde â—andem quidem naturam communicatam habere debebat sed modo communicationi diverso debet esse ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum divinam nâ—turam sic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum humanam ut plene responderet typo Melchisidechi Spanh dub Evang. both Matt. 1. 18 19 20 21 c. This is the mystery that the very Angels desire to peep into 1 Pet. 1. 12. Angels Proclaim it Wisemen came from the East to see it All the Heathen Oracles ceased Christ the Eternal God the Antient of days became became the Infant of days he whom the Heaven of Heavens could not contain lay inclosed in the Virgins Womb and when he was brought forth he was laid in a Manger That the Lord Christ the Eternal God should be wrapt up in Swadling Cloathes and became a Child This is an Evident Proof of his Humane Nature The * Quem Coelum Terra benedicit in praesepi angusto collocatur numeratur in saeculo qui est ante saecula Christus Jesus heri hodie idem ipse insaecula Aug. S. p. 589. Edit Frob. Fathers rise high in expression of this high Mystery †Christus multis servis in mundo minor esset aetate ipso mundo antiquior sine vetustate Homo fieret qui hominem fecit crearetur ex matre quâ—m creavit portaretur manibus quas formavit sugeret ubera quae implevit in praesepi muta vagiret infantia c. Aug. de Temp. Serm. 21. That Christ should be made of that Woman who was made of him that Christ should be before all Ages and yet born in time These are Transcendent Mysteries We may not be over curiously inquisitive lest with the Men of Bethshemesh we smart for our curiosity Let it suffice us to believe that which we read in Scripture revealed and let us acquiesce in that belief 2. Christs Humane Nature may be easily Reas 2 Christs Humane Nature proved by his Life proved by his Life If we consider his actions of eating and drinking and his infirmities which were not sinful of Hunger Thirst and Weariness his Weeping at Lazarus his Funeral these are evident proofs of his Manhood Now Weeping Thirsting Hunger and Weariness are Infirmities incident only to Mankind These and all such Infirmities free from Sin were incident unto Christ Indeed Lameness Deafness Blindness and such like which are only incident to individuals and some particular persons these Christ had not But those Infirmities which are in Common to Mankind as Weakness Hunger c. these Christ was subject unto The Gospel gives many Instances as Matth. 4. 2. Joh. 4. 7. Joh. 11. 35. Joh. 4. 6. I refer my Reader to the perusal of those Scriptures 3. Christs Humane Nature appears by Reas 3 Christs Humane Nature proved from his Death and Passion his Death and Passion The God-head is impassible and hath neither Body nor Parts But Christ assumed an humane Body The Apostle Heb. 10. 5. which is taken out of Psal 40. 6. gives a full proof Sacrifice and Burnt-offerings thou wouldst not but a Body hast thou prepared me Christ had a real Body and therefore Marcion who held that Christs Body was Phantastical in Semblance and shew only likewise Manes and his Followers who held that Christ brought his Body from Heaven and Valentinus who held that Christ had an aerial Body and assumed nothing of Mary but only passed as Water through a Channel these Hereticks with their Heresies have been long since exploded and Condemned and they are not worth reviving by any repetition unless for a larger confutation Now the self same Body which was of the Flesh and Substance of the Virgin Mary was Buffeted Scourged Crowned with Thorns Spit upon Crucified Christ as the Apostle tells us Phil. 2. 8. Became obedient unto Death even the Death of the Cross Object But it will be Objected Is this for Christs Dignity and Honour to become incarnate My Argument I treat on is concerning Christs Dignity How can Christs Dignity and Incarnation stand together Answ For Answer Though it 's a great Humiliation in Christ to be incarnate and to assume Humane Nature yet his Divine Nature puts Glory and Honour upon the Humane Nature for what * Quamvis nulla substantia digna est ut Deus induat quodcunque tamen induerit ipse dignum facit Tertull. ever God assumes he makes honourable Christ advanceth the Humane Nature by taking Flesh upon him He sanctifieth it and afterwards will bring it unto Glory 3. Let 's consider the Hypostatical Uninion 3. The Hypostatical Union that Christ is God and Man in one Person these two Natures of Christ * Paulus eximiam Christi commendationem habet quaeduas in eo naturas disertè coâ—fitetur Humana natura indicatur his verbis Ex Judaeis secundum Carnem Nam per carnem Phrasi Hebraica tâ—tus homo intelligitur Divina natura apertissime describitur his verbis Qui est super omnia benedictus in saecula Pet. Mart. in Rom. 9. 5. as Peter Martyr observes are plainly set forth from Rom. 9. 5. Of whom as concerning the flesh Christ came who is over all God Blessed for ever How this may be understood I have read thus shadowed by a Similitude One Tree may be set into another and it groweth in the Stock thereof and becomes one and the same Tree though there may remain two Natures or Kinds of Fruits So in the Son of God made Man though there be two Natures yet both being united into one Person there is but one Son of God There are four * Quatuor haec adverbia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 totidem haeresibus in Symbolo Chalcedonensi opposit a sunt Adverbs which oppose so many Heresies and represent this Union viz. Inconfusedly Inconvertibly Undividedly Unseparably 1. Inconfusedly i. e. The Natures and Proprieties of the Natures remain still distinct There is no change or confusion in them When one propriety is given to another as when we read Christ purchased his Church aa Act. 20. 28. Salvâ proprietate utriusque naturâ— in unâ—m coâ—unte personam suscepta est à Majestate humilitas Eâ— naturâ— inviolabilis unita est passibili Tertull. contra Prax. with his Blood The Son of God bb Gal. 4. 4. was made of a Woman The cc 1 Cor. 2. 8. Per haec qui erat Dei filius factus est hominis filius assumptione inferioris non versione potioris accipiendo ipse quod non erat non â—mittendo quod erat Aug. de temp Permanente integro statu divinitatis assumpsit hominem Dei filius nec amisit quod
Cup pass from me Nevertheless not as I will but as thou wilt As if he should say Father thou couldst if it pleased thee grant an absolute pardon without any satisfaction but this way of satisfaction will only please thee Thou wilt have my Blood shed and without shedding of Blood there is no Remission I am here ready willingly to lay down my Life I have took a body for that purpose that I may perform Obedience to thy Will The Apostle Heb. 10. v. 5 6 7. quotes the 40th Psal v. 6 7 8. When he cometh into the World he saith Sacrifice and Offerings thou wouldst not but a body hast thou prepared me In Burnt-Offerings and Sacrifice for Sin thou hadst no pleasure then said I Loe I come in the volume of thy Book it is written of me to do thy Will O God The rendring of these Words compar'd with the Psalmist differ especially in one Expression viz. Mine Ear hast thou opened or digged It 's the Observation of a Learned * Ainsworth in Psal 40. 6. Est observandum quod plurali numero utens auresdicit non aurem Nam servo una tantum auris perforatur subula sibi dicit utramque perforari quià intelligit se obstâ—ingi non tantùm ad externum obsequium ut servi in hoc populo sed ad interiorem cultum et quidem praestare illi obsequia non possumus nisi divinitus nobis aures perforentur Mollerus in loc Expositor That mine Ears hast thou digged open or pierced i. e. Thou hast made me obedient to thy Voice so the Chaldee explains it thou hast digged open mine Ears to hearken unto thy Commandments or mine Ears hast thou bored as thy Servant for ever according to the Law Exod. 21. 6. The Greek Interpreters to make the Sence plainer say But a body hast thou fitted to me Meaning that his body was ordained and fitted to be a Sacrifice for the Sins of the World when the other Legal Sacrifice was refused as unprofitable His earnestness in Prayer is set down by the Evangelist Luke 22. 44. And being in an Agony he Prayed more earnestly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 augescente dolore intendebat vim precationis gestu quoque id ipsum exprimens nam ante genu flexerat nunc toto Corpore in terram procumbit Grot. Instabat incubuit magno studio ursit Hinc innuitur Commotio Perseverantia Velocitas Studium Diligentia L. de Dieu The Word in the Original is Emphatical Christ was in an Agony which was the difficultest of all Combats Martyrs strove with the Terrors of Death but Christ strove with the Wrath of God because he bare the Burthen of our Sins O! How strong must that Back be that must bear the Burthen of all his Peoples Sins Even all those whom he Justified by his Blood and Sanctifyed by his Spirit Next followeth his Bloody Sweat Luk. 22. 44. His †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnus angor Guttae Jansen Non dicit sempliciter guttas sanguinis suâ—â—sse sed quasi grumos concreti terrore sanguinis proptered addidit particulam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad leniendum id quod dixerat Steph. Thes Sweat was as it were great drops of Blood falling down to the ground Consider the Season of the Year they who were within doors were glad to keep close to the Fire and they that were without Doors made hast to get within To see one in an extream cold day sweat was much but to see one sweat Blood not little drops but clodded congealed Blood which brake through his Garments and trickled down to the very ground This is matter of Wonder and Astonishment 6. Consider the Releasing of Barabbas 6. Consider the releasing of Barabbas a Notorious Thief and Murtherer and Condemning of Jesus an Innocent Person to gratifie the People in Releasing a Prisoner according to Custome whom they desired Pilate acquitted a most infamous Person and delivered Christ the most Just and Holy one to their Will to be Scourged and Crucified I have heard and since read it Printed a Passion Sermon * Mr. William Carthwright Student of Christ-Church Oxon. p. 10 11. of an Eloquent Orator thus expressing himself What Barabbas One that Cured your Blind or Healed your Halt and Lame No one whose Violence maimed them and by the Frequency of his Injuries occasionally increased the Number perhaps of those Miracles which Jesus wrought Did Barabbas purge the Temple of Thieves Or make it their Den Did he cast out Devils Or do Acts by the Instigation of the Prince of them c. Before Christ's greatest Passion on the Cross he was in Scorn hurried from place to place from Person to Person from Annas to Caiaphas from Caiaphas to Pilate from Pilate to Herod and thence remanded with Contempt and Ignominy To make use of the Rhetorick of the fore-cited Learned * Id. p. 26. Author Cruelty walking the Circle and Impiety if ever now treading the Ring His Apprehending joyn'd to his Agony and his Accusation to his Apprehen'ding and his Condemnation to that Then his Condemnation received by Irrision Irrision by Stripes Stripes by Crowning with Thorns So far he Add hereunto Scourging putting on a Purple Robe and Reed in his hand an Emblem as they supposed of his Brittle and Feeble Government All the Men and Devils combin'd to put forth their Malice and Mischief to the height They prepared Spittle for his Face Blind solding for his Eyes Nails for his Hands and Feet a Whip for his Back Thorns for his Head and a Cross for his Shoulders They laid an Heavy Cross upon him to crush the Thorns into his Harrowed Head and crush out the bruised blood into his Furrowed Back So that Prophecy which * His verbis ad vivum exprimit dorso Ecclesâ—e semper infixam fuisse Crucem quià longè latè ipsam proscinderet Calv. Terra nisi aretur subigatur nihil profert nisi sentes spinas Sic cor humanum extra Crucem est securum indulget vitiis Mollerus Calvin applyeth to the Church may be applyed to Christ which the Psalmist mentions Psal 129. 3. The Plowers Plowed upon my Back They made long their Furrows But alas What with Scourging Buffeting and Crowning with Thorns crusht into his Head O dreadful exquisite Pain and what with Watching and Fasting Christ was not able to carry his Cross Though he bare it a while yet afterwards they compelled Simon a Man of Cyrene a Stranger to bear his Cross The Jews out of a Superstitious Devotion durst neither touch the Cross nor adventure to come into the Judgment Hall no nor afterwards to put Judas his 30 pieces which he restored back into the Treasury Because they would not defile themselves therefore they would not go into the Judgment-Hall and because they would not keep in their Treasury the price of Blood they converted it to another use viz. To buy a Field to bury Strangers in
Man so making peace and that he might Reconcile both unto God in one Body by the Cross having slain the Enmity thereby By the Law of Commandments contained in Ordinances are Ceremonial Institutions to be understood under the Levitical Paedagogy Christ being made a Sacrifice abolished all those Sacrifices of Beasts And this Christ accomplished on the Cross working a perfect Reconciliation between God and Man And though the Execution of the great work was performed on the Cross yet about this Reconciliation there were Transactions between God the Father and God the Son from all Eternity as the Apostle declares 2 Cor. 5. 18 19. And hath given unto us the Ministry of Reconciliation i. e. the Gospel And what is the Substance of this Evangelical Ministry It is set down v. 19. to wit That God was in Christ reconciling the World unto himself This is that which administers cause of Glory and rejoycing to the Apostle Gal. 6. 14. God forbid that I should glory save in the Cross of our Lord Jesus Christ SECT V. Of the Consequents of Christs Passion HAving treated of the Passion it self let 's consider some Remarkable Particulars concerning the Consequents of his Passion And these evidently declare the dignity and honour of Christ This shall be represented in these ensuing Particulars 1. There was darkness over the whole 1. There was an Universal Darkness over the whole Earth Face of the Earth Matth. 27. 45. Partial Eclipses are frequent but such an Universal Eclipse as that was was never known before nor since Christs Passion The Sun to shew a dislike of such an horrid Act withdrew its light A natural Eclipse it could not be * Annotat. of English Divines on Matth. 27. 45. some think it being so Total so general and the Moon being now in the full and so of necessity the Body of the Moon which useth to Eclipse the Sun by its interposition and being between us and the Sun must be opposite unto and distant from the Sun the Diametrical breadth of the Hemisphere the full Moon rising at the Sun-setting Many were astonished at this Universal Eclipse Allophanes is reported to have been at this time in Heliopolis who when he saw 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Eclipse said They were changes of the Divine Works Dionysius the Areopagite is reported to say Either the Deity suffereth or hath Sympathy with that which suffereth 2. The Veil of the Temple was rent 2. The Veil of the Temple was rent Matth. 27. 51. and this was to shew 1. That Christ opened the way to the Holiest Heb. 10. 20. 2. To shew that the Ceremonial Law was abolished by the Death of Christ Heb. 9. 8 9. 3. To shew that the Partition Wall was broken down and Gentiles were Partakers of the benefit of Christs Blood Eph. 2. 14. 4. To shew that the Veil of our Sins was Cancelled Col. 2. 13 14. 5. To shew that the Veil of Ignorance was taken away in the Law 2 Cor. 3. 13. A third Consequent of Christs Passion 3. An Earthquake was an Earthquake It was an Universal Earthquake We read of the trembling of the Earth Psal 114. 7. It 's a Sign of Gods Wrath for Sin Psal 18. 7. Then the Earth shook and trembled the Foundation also of the Hills moved and were shaken because he was wroth The Earth shaked and trembled to bear such Vile Wretches who embrued their hands in the Blood of Jesus Christ The Earthquake signified Gods incensed Verissimuâ— est apud Prophet as terrae-motus alibi rerum Mutationem alibi Deâ— Majestatem significare sed bic â—pertior est ea significatio quae pariter à Judaeis Gentibus alâ—â—s 〈◊〉 intelligi irae scilicet Divinae ob hominum scelera Grot. in Matth. 27. 51. anger and great wrath against the Jews and the displeasure of the Divine Majesty of Christ for an Earthquake sets forth the great Power of God Psal 114. 7. Tremble thou Earth at the presence of the Lord at the presence of the God of Jacob. 4. The Rocks rent though the Hearts 4. The Rocks rent of the Jews were not rent yet the Rocks did rend and in such a manner as Historians have reported as never was the like seen Such a way were the Rocks rent as no Wit of Man could invent the like way of rending them 5. The Graves were opened and many 5. The Graves were opened Bodies of Saints which slept arose Matth. 27. 53. But though here 's mention made Qui è Sepulchris furgebant resurgebant moriente Domino ac mortis ejus vi Heinfius of the Saints Resurrection before Christs Resurrection yet it 's evident that Christ rose before them v. 53. it 's said They came out of their Graves after Christs Resurrection For by Christs Resurrection they were raised Christ as the Apostle saith is risen from the Dead and become the first-fruits of them that slept 1 Cor. 15. 20. He is the beginning of the first-born from the dead Col. 1. 19. 6. The Centurion having observed 6. The Centurion gives a Testimony of Christ 7. Christ raised himself by his own Power what was done gives this Testimony Truely this was the Son of God Such Miracles none but a God could do 7. Christ raised himself by his own Power Notwithstanding the strictness of the Watch and Sealing of the Stone of the Sepulchre Christ the Lord of Life would not be above three days in the Grave but caused the Grave to open to the Terror and Amazement of the Keepers A notorious Lie as full of Contradictions as Malice could invent was invented after Christ was risen Mat. 28. 13. Say ye his Disciples came and stole him away by Night while we slept How could Quomodo constare poterat fides de co quod se dormienâ—â— bus dicâ— rent evenisse Deinde quâ fiduciâ ausi hoc fuissent homines inermes Piscatores Si Impostorem Christum ipsi jam intra mentem animis sentiebant sive pro ipso subirent periculum Si à Deo missumcrâ—dereâ—t 〈◊〉 religio illos impellebat ad furtum mâ—ndâ—cium Grot. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Partûs dolorem cum mors nihil aliud videretur quà m ipsorum Cruciatuum ac dolorum quasi victoria ac plenum imperium Christus merito dicitur tum demum dolores istos lethales ac mortiferos superasse cum mortuus moriem vicit ut in aeternum cum suis Deo vivat Beza they tell if they were asleep that Christ was took away What ridiculous absurd Evasions doth a Malicious Heart invent But maugre all the Watch and Ward of Souldiers Christ Triumpht over the Grave as a Glorious Conquerour The Apostle fully expresseth the Power of Christs Resurrection Acts 2. 24. Whom God hath raised up having loosed the pain of Death because it was not possible that he should be holden of it Some understand these words as a Metaphor drawn from Child-bearing
exceeding fruitful So do the Rivers of Grace and the Wells of Salvation which flow from Jesus Christ make glad with her Streams and refresh the City of God But the place which I shall chiefly insist upon is Zech. 13. 1. In that Day there shall be a Fountain opened to the House of David and to the Inhabitants of Jerusalem for Sin and for Vncleanness The Exposition of this Text will abundantly conduce to the proof of this Assertion That Christ is a Fountain It 's said In that day i. e. After they had mourned and been affected with Godly Sorrow for Sin This is evident from Zech. 12. 10 11. They shall look upon me whom they have pierced and they shall mourn for him as one mourneth for his only Son and shall be in bitterness for him as one that is in bitterness for his First-Born And to express the greatness of the Sorrow it 's said ver 11. In that day there shall be a great mourning in Jerusalem as the mourning of Hadadrimmon in the Valley of Megiddo Which mourning for the greatness of it becomes a Proverb and it was for the Death of that rare King Josiah Now observe after that mourning Christ is promised and he is called a Fountain opened There are Multitudes for whom Christ would not pray nor wash To these he may be said to be a Spring Cant. 4. 12. shut up a Fountain sealed But to the House of David and the Inhabitants of Jerusalem i. e. his own Children by Grace and Adoption those whom Christ loveth and washeth to them he is a Fountain opened and he purgeth them from Sin and from Uncleanness In a Fountain are considerable 1. That there 's a confluence of Waters Fountainâ— are not drawn dry Christ is a Fountain of Waters his Blood can never be drawn dry Christ compares himself to a Well of Water Joh. 4. 14. springing up to Eternal Life In Christ is plenty of Grace riches of Mercy abundant effusion of his Spirit Now to repair to a Cistern and forsake a Fountain O! what madness and Folly is it Of this the Lord complainâ— Jer. 2. 13. For my People have committed two Evils They have forsaken me the Fountain of Living Waters and heâ—ed them out Cisterns broken Cisterns that â—â—n hold no Water 2. The Waters of a Fountain are living Waters Waters in Ponds and Ditches are dead Waters noisom and muddy Garbidge is thrown in them and makes them unwholsom and infectious But a Fountain will not keep any noisom thing but purgeth it away Christ is this Fountain of living Waters He is the gift of God and his Promise is to give Living Waters And as Living Waters run and communicate themselves from the Spring-Head to the Streams So Christ the Spring-Head communicates Waters to the Streams He as the Head hath influence upon all his Members More I would prosecute this Comparison but that I have prevented my self by handling this Argument upon Zech. 13. 1. published in print SECT III. Christ is compared to a Tree THe Tree of Life in Paradise was a Type of Christ Joseph in his great Sufferings was a Type of Christ and he is said to be a fruitful Bough by a Well Gen. 49. 22. Trees grow best by the Rivers side and so become more fruitful Of all Trees these most properly resemble Christ 1. Christ is compared to an Apple-Tree Cant. 2. 3. As the Apple-Tree among the Trees of the Wood so is my Beloved among the Sons I sat down under his Shadow with great delight and his Fruit was sweet to my Tast From this Scripture many Learned Authors infer that the Church sets forth the Excellency of Christ by the Similitude of an Apple-Tree 1. We are to consider the benefit of the 1. Consider the Shadow of an Apple-Tree Libens sub ejus umbra versor in illo ab aestu persecutionis afflictionis vitiorum omnis denique infirmitatis aut molestiae refrigerium quaerens ad eum confugiens me ut in tutissimum asylum recipiens Merc. in Cant. 2. 13. Shadow of an Apple-Tree The Shadow keeps off Heat and Storms so Christ is a Shadow for refreshing and comforting against the heat of Persecution Christ is compared to the Shadow of a great Rock in Isai 32 2. Isai 25. 4. Isai 4. 6. a weary Land he is a Shadow from the Heat likewise he is a Shadow for a Tabernacle in the day time from the heat and for a place of refuge and for a covert from Storm and Rain So that whatever Persecutions and Sicut Tentâ—rii tegmen defendebat olim Israelitas â— Sâ—le Vento pluvia sic nunc hos Deus tutos praestabit Groâ— Troubles may befal us let us make sure of our Interest in Christ and we shall be safe 2. The Fruit of an Apple-Tree is pleasant 2. The Fruit of an Apple-Tree is pleasant to the Tast Ps 34. 8. to the Tast it 's a wholesome and delightsome Fruit The Palate relisheth it well Much more is Christ delightful to the Spiritual Palate of a True Believer The Psalmist calls upon us * Monâ—tâ—â—â—â— verbâ— gâ—standi nos in hac vstâ illam bonit at em Deâ— expâ—riri tantùm ex parte non enim dicit Implemini sed Gustate Gâ—stus quidem nobis praebetur in hac vita non plena fruitio Mollerus in Loc. to Tast and see that the Lord is good Blessed is the Man that trusteth in him To taste Christ in an Ordinance how delightsome is this to a True Believer 3. The Apple affordeth more variety of 3. The Apple-Tree affords variety of Fruiâ— Fruit than any other Tree No Fruit-Tree hath so many kinds of Fruits as an Apple-Tree hath it is difficult for any to reckon up the several kinds of Apples of different Tast So Christ excelleth in variety of Graces which he bestoweth on his Church 2. Christ is compared to a Vine John 2. Christ is compar'd to a Vine 15. 1. I am the true Vine and my Father is the Husbandman Of all Trees none more fruitful than a Vine No Tree hath a more succulent Root full of Sap and Juice communicating it to the Branches We read of the Fruit of Canaan which the Spies brought by way of Tryal or earnest of more to be received One cluster of Grapes cut down at the Brook Eshcol was a Burthen Numb 13. 23. sufficient for two Men to carry Between Christ and the Vine there are these Resemblances 1. A Vine is the Root Foundation and 1. A Vine is the Root Foundation and Support of all the Branches support of all the Branches insomuch that as soon as a Branch is cut off it receives no more nourishment so Christ is the Foundation and Support of his Church The Church cannot thrive unless it receive influence from Jesus Christ Christ is the Foundation of all Foundations and if any Foundation be laid besides Christ it will fall and be utterly ruined
Unrighteousness Because they received not the Love of the Truth that they might be saved And for this cause God shall send them strong Delusions that they should believe a Lie that they all might he Damned who believed not the Truth but had Pleasure in Vnrighteousness To be given over to a Spirit of Delusion and to have the Leprosie in the Head is a terrible Judgment Such an one the Priest pronounced utterly unclean his Plague is in Lev. 13. 44. the Head Levit. 13. 44. The Gradations are no more common then true first a Sceptique to question every truth next an Heretick at last an Atheist 3. Unbelievers are given over to final 3. Unbelievers are given over to final impenitency Impenitency Joh. 8. 24. If ye believe not that I am he ye shall die in your Sins No Death so bad as to die in ones Sins To die on the Wheel to be torn in pieces by Wild Horses to be burnt in a Cauldron of Scalding Lead or Scalding Oyl these are exquisite Torments and Cruel Deaths But to die in Sins and to die Unreconciled to Jesus Christ this is the worst of all sorts of Deaths beyond all expression and Apprehension We read of a dreadful Woe against the vilest of Sinners who have this brand of Infamy stampt upon them Jude 12. Trees whose Fruit withereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without Fruit twice dead plucked up by the Roots This is the condition of Unbe-Lievers They are as twice dead being altogether and certainly dead irrecoverably and totally deprived of all Vital Operations 4. Unbelievers are in a state of Damnation 4. Unbelievers are in a state of Damnation Joh. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dictum est vetus Illo nocens se damnat quo peccat die si◠in legibus Romanis Ipse se Papae subdit Et qui sceleratum capiant consilium suo merito puniuntur Grot. Nil tam erit debile tam confractum tam objectum in quo vel aliqua spes sit salutis acceptandae quod non curaturus ac servaturus sit Musc Joh. 3. 26. Unless Mercy interpose to give them space and Grace to repent They shall be certainly Damned An Unbeliever is condemned already as a Malefactor Condemn'd to Death who though he may be a while Repriv'd without all Question shall shortly be Executed Christ pronounceth Damnation to all Unbelievers Mark 16. 16. He that Believeth not shall be Damned Christ when he was to take the last farewell of his Disciples leaves with them singular Exhortations and Consolations but he thundreth out dreadful Menaces against all Unbelievers O! how doth Christ raise up weak Believers Where is but a little Faith he increaseth it and where there is weak Faith he strengthens it That Prophecy Isa 42. 3. he applyeth to himself Matth. 12. 20. A bruised Reed shall he not break and smoaking Flax shall he not quench till he send forth Judgment into Victory But as for those that believe not Christ pronounceth their dreadful doom They shall not see Life but the Wrath of God abideth on them They are ranked with the Black Regiment of Hell for their company and they shall have Hell for their Portion Rev. 21. 8. But the fearful and Vnbelievers and the abominable and Murderers and Whore-mongers and Sorcerars and Idolaters and all Lyars shall have their Portion in the Lake which burneth with Fire and Brimstone which is the second Death By what hath been said in the forementioned Aggravations who of any understanding would continue willingly one moment in the state of Unbelief But herein consists the greatness of their Misery that though they are in a State of Unregeracy Blindness enmity against God and Infidelity yet they are not sensible of their condition O! what necessity is incumbent upon every one of us to ask the Question as the Disciples did Is it I Is it I Am I the Unbeliever Did a Man know the greatness of the Sin and the greatness of the Judgment of Unbelief he durst neither Eat nor Drink nor Sleep in that miserable condition CHAP. X. Containing an Vse of Examination 3. Use For Examination SECT I. I proceed to a third Vse which is for Examination Sect. 1. Examination whethe◠we prize Christ to put every one of us upon an exact Tryal and Inquiery to ask this Question in a particular manner Do I prize Jesus Christ NOW by way of Character I l'e lay down three Propositions 1. Those that set the highest price of Prop. 1. Christ have an earnest high and unfeigned likeing and approbation of Christ and his ways and his Ordinances 2. They endeavour to be like and conformable Prop. 2. unto Christ 3. They burn in ardent affection and Prop. 3. love to Christ To handle them distinctly Propos 1. Those that prize Christ have a high liking of Christ his ways 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Just Mar◠Q. Orrhod 98. Those that set the highest price on Christ have an earnest high and unfeigned likeing and approbation of Christ and his Ways and Ordinances and where this high approbation is found it will be evidenced by these three Characteristical Notes ensuing 1. There will be a deliberate choice of 1. A deliberate choice of Christ and his ways Christ and his ways Men are not born true Believers by nature but they are made so by Grace and Mercy A Believer whose Sences are exercised to whom God hath given a pretious anointing he chooseth Christ though with his Cross before all the Treasures in the Universe Thus did Moses choose Christ however Reproach'd Heb. 11. 25. rather than all the Treasures of Aegypt The ways of Christ are such excellent alluring and rational ways as a Man of understanding will try them and walk in them and prefer them before all the Kingdoms of the World and the Glory of them Let it be put to Mens second and serious thoughts whether they would take Christ with his Cross or the World with all it's Pomp and Bravery whether Men would make choice of those Riches which are transient and Fading or those which are durable and last to all Eternity it is easy to imagine what choice a Wise Man would make who is endowed with a Spiritual Sence to understand the excellency of the ways of Christ For such an excellent Spirit the Apostle prays Phil. 1. 9 10. And this I pray that your love may abound more and more in all knowledge and all Judgment that ye may approve things that are excellent 2. There will be an exceeding Cordial 2. A delight and rejoycing in Christ and his ways delight and rejoicing in Christ and his ways O! how is a true Believer ravished with Joy when he enjoys Communion with Christ The Evnuch after he was Baptized by Phillip went on his way Act. 8. 39. rejoycing A whole City was full of Joy after they had received the Gospel We read what exuberant Joy the Prophet had
of Christ Life of Christ Christ's Life is a perfect Pattern for our imitation and an exact example of Holiness Christ lives in every true Believer and he lives in Christ Christ's Image which consists in Righteousness Gal. 2. 20. is imprinted upon the Lives and Hearts of all his Adopted Children Christ propounds his own example for Meekness and Humility Let 's then thus argue the case every one in particular Was Christ Mat. â—â— 29. humble and shall I swell with Pride Was Christ meek and shall I be transported with anger Christ was much in Prayer and Meditation much exercised in watching and fasting O! what a similitude ought there to be in every one of us unto the Life of Christ Christ went about doing good comforting the Afflicted counselling the ignorant strengthning the weak His whole business even his Meat and Drink was to do the Will of his Father Now what pains should we take to imitate Christ in some proportion Quest But some will say how can we be Quest as Holy as Humble and as Meek as Christ was Answ I Answer though we cannot attain Answ to that Equality and Measure of Holiness which is in Christ yet we must endeavour after the quality and similitude of that Holiness which was in Christ And what measure of Grace we have already attained we may not propound as the Just Standard or the Ne plus ultra but still we must labour for augmentation of every Grace after the example of the Apostle forgetting those things which are behind Phil. 3. 13 14. and reaching unto those things which are before I press towards the Mark for the price of the high calling of God in Christ Jesus Every one that hath true Grace labours for more accessions to it and he Qui desinit proficere incipit deficere Bern. Desinit esse bonus qui desinit vel le fieri melior Bern. 3. There will be a Conformity to Christ in his Sufferings that ceaseth to get more Grace begins to fail of what he seemeth to have Here than is that perfect Pattern for our imitation even the Holiness Meekness Humility and other Graces which eminently appeared in Jesus Christ 3. There will be a conformity to Christ in his Sufferings The Apostle tells us Phil. 1. 24. Who now rejoice in my Sufferings for you and fill up that which is behind of the Afflictions of Christ in my Flesh for his Bodies sake which is the Church We are not to conceive Christs Sufferings to be imperfect for by one Offering he hath perfected for ever them that are sanctified But as Christ had personal Sufferings in his Humane Body which are finished so Christ hath and shall yet have more Sufferings in his Mystical Body the Church Christ hath suffered once for all upon the Cross But the Saints Militant which are Christ's Body must prepare for Sufferings they are-appointed 1 Thess 3. 3. Luk. 9. 23. thereunto They must take up their Cross daily When Saul was Converted to be a Preacher of the Gospel and was chang'd both in his Name and Nature and of a Persecuting Saul became a Preaching Paul and a chosen Vessel to bear the name Acts 9. 15 1â— of Christ unto the Gentiles then the Lord shewed him how great things he must suffer for his sake And this is that knowledge that the Apostle so highly valued that he might know the fellowship of his Sufferings Phil. 3. 10. being conformable unto his Death Every true Christian is a Martyr in Heart and Resolution willing to lay down his Life for Christs sake It 's observ'd that Luther used to say that he should never have the Honour to dye for the Professing of the Gospel But he was a Man valient for the truth and a Martyr in the purpose and Integrity of his Heart and a willing mind obtains acceptance It 's said by Faith Abraham when he was tryed Heb. 11. 17. offered up Isaack God accepted the real Intentions of Abraham as if he had actually Sacrificed Isaack Christians must consider before hand what Religion will cost them not only the loss of Liberties Riches Honours but sometimes the loss of their Lives also And happy are they that die for and in Christ Men in this respect have a preheminence above Angels for Angels have not Bodies to suffer withal as Men have Christians must consider that they are Members of Christ their Head and he hath gone before them in Sufferings leaving them an example to follow his Steps Shall Christian sexpect Pleasure and think to Crown themselves with Rose Buds when Christ drank a Cup of trembling and wrung out those bitter ingredients down to the very Dreggs Shall Christians pamper their Appetites and live in Luxury and Wantoness when Non oportet membra deliciari sub capite spinis coronato Tert. Phil. 3. 10. as Christ drank Gall and Vinegar and in scorn was Crown'd with Thorns Let 's consider farther that we must with the Apostles desire to be made conformable unto Christ's Death Quest But it will be askt wherein consists this conformity unto Christ's Death Answ I Answer in regard of Mortification of Sin Christ condemned Sin in Rom. 8. 3. the Flesh And there holds some proportion beâ—ween the Death of Christ and the Death of in u. Christ died for us that our Sins should dye in us Christ died a Cursed Death to note that we should abhor Sin as a most accursed thing Christ drank Gall and Vinegar to signifie the sharpness of Gods Displeasure against Sin and that Sin ought to be in our account a most grievous and bitter thing Christ was nailed to the Cross and endured great pains to shew that we should never let Sin have a quiet Minute of ease but that we should Crucifie every corruption SECT III. Shewing that those that prize Christ burn in ardent Afflictions of Love to him LOve is as strong as Death It 's hotter Prop. 3. then the Coals of Juniper All the Waters and Floods of Persecution cannot quench Love There 's nothing can turn Christ's Love from us and therefore nothing should be able to extinguish our Love towards him Now where Christ is valued there cannot be wanting an ardent Love For those things which we prize most we love most But because there are many pretences and semblances of Love where Love in reallity is wanting we must bring the Love which ought to be in every Believer towards Christ unto the Touchstone and Tryal Wherefore I shall fix upon five tryals of our Love to Christ 1. Our Love must consist in an universal 1. Our Love must consist in an universal Obedience to the Commands of Christ chearful and cordial Obedience unto the Commands of Christ Obedience to Christ's Commands is an evident Character of our sincere Love to Christ John 14. 21. He that hath my Commandments and keeps them he it is that loveth me And ver 23. If any Man loves me he will