called another Comforter now he who is distinguished from the Father and the Sonne in the manner as to be called another comforter is either distinguished in regard of his essence or in regard of his personal subsistence not in regard of his essence for then he would be another God and therefore he is another in regard of his personal subsistence 4. You have a clear proof for this doctrine in the words of the Text There are three that bear record in heaven the Father the Word and the holy Ghost and these three are one and to that purpose consider 1. You have mention here of three witnesses now three witnesses are three persons 2. The Word and holy Ghost are conjoyned in their Testimony with the Father which is not competible to any creature and lest we should doubt of this it is expresly said even by Saint John himself to be the witnesse of God Verse 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son and concerning Christ it is said that he is the true God ver 20. This is the true God and eternal life let the Socinian shew me where any creature is called the true God Concerning the Spirit also in this Chapter it is said ver 6. that he is truth it self It is the Spirit that beareth Witnesse because the Spirit is Truth 3. If there be three witnesses whereof every one of them is God the one not the other and yet not many Gods but one true God the point is clear there are three distinct persons subsisting in one divine essence or which is all one there are three persons and one God 3. I am to speak something to the distinction of these three persons though they cannot be divided yet they may be they are distinguished many things in nature may be distinguished which cannot be divided for instance the cold and the moisture which is in the water may be distinguished but they cannot be divided Now that those three persons are distinguished appears 1. By what hath been already said the Father is not the Son nor the Son the Father nor the holy Ghost the Father or the Son 2. By the words of the Text here are three heavenly witnesses produced to prove that the Lord Jesus Christ is the Son of God namely the Father the Word and the holy Ghost now one and the same person although he hath a thousand names cannot passe for three witnesses upon any faire or reasonable account whatever you may be sure that God reckons right and he sayes John 8.13 Father Sonne and holy Ghost to be three witnesses there are three that bear record in heaven so in Saint Johns Gospel the Pharisees charge our Saviour that he bare record of himself say they thou bearest record of thy self thy record is not true now mark what Christ replies ver 17 18. It is written in your Law Ver. 17 18. that the Testimony of two men is true I am one that bear witnesse of my self and the Father that sent me beareth witness of me where you have our Saviour citing the Law concerning the validity of a Testimony given by two witnesses and then he reckons his Father for one witnesse and himself for another 4. I shall speak a few words to the order of these divine persons in order of subsistence the Father is before the Son and the Son before the holy Ghost The Father the first person in the Trinity hath foundation of personal subsistence in himself the Sonne the second person the foundation of personal subsistence from the Father the holy Ghost the third person hath foundation of personal subsistence from the Father and the Sonne Now although one person be before the other in regard of order yet they are all equal in regard of time Majesty glory essence this I conceive to be the reason why in the Scripture sometimes you have the Sonne placed before the Father as 2 Cor. 13.14 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Gal. 1.1 So Gal. 1.1 Paul an Apostle not of men neither by men but by Jesus Christ and God the Father who raised him from the dead Sometimes the holy Ghost is placed before the Father as Eph. 2.18 Through him we have an accesse by one Spirit unto the Father Eph. 2.18 Rev. 1.4 5. Sometimes before Jesus Christ Rev. 1.4 5. John to the seven Churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven Spirits which are before the Throne by the seven Spirits there is meant the holy Ghost and from Jesus Christ who is the faithful witnesse c. The consideration of this caused that rule amongst our Divines ab ordine verborum nulla est argumentatio there is no argument to be urged from the order of words Now this shews that although one person be before another in regard of relation and order of subsistence yet all are equal one with another in regard of essence And therefore beware lest you derogate the least jota or tittle of glory or Majesty from any of the three persons As in nature a small matter as to the body may be a great matter as to the beauty of the body cut but the haire from the eye brow how disfigured will all the face look If you take away never so little of that honour and glory which is due to any of the divine Persons you do what in you lies to blot to stain to disfigure the faire and beautiful face of the blessed Trinity 5. I am to enquire whether the mystery of the Trinity may be found out by the light of nature Resol There are two things in the general that I would say in answer to this question 1. That the light of nature without divine Revelation cannot discover it 2. That the light of nature after divine Revelation cannot oppose it 1. That the light of nature without divine Revelation cannot discover it and for that purpose take into your thoughts these following considerations 1. If that which concerns the worship of God cannot be found out by the light of nature much lesse that which concerns Gods nature essence or subsistence but the Antecedent is certainly true For 1. As for the part of the worship and service of God which is instituted and ceremonial it is impossible that it should be found out by the light of nature for instance what man could divine that the Tree of life should be a Sacrament to Adam in Paradise How comes the Church to understand what creatures were clean what were unclean that the Priesthood was setled in the Tribe of Levi and not in the Tribe of Simeon or the Trible of Judah certainly these lessons were not learned by the candle-light of nature 2.
giving of the Law on Mount Sinai and yet there he speaks in the singular number Exod. 20.2 Exod. 20.2 I am the Lord thy God which have brought thee out of the Land of Egypt out of the house of bondage 3. 'T is likely the Princes did at first speak in the plural number not to note their power and greatnesse but their modesty and warinesse that it was not their design to rule according to will but according to counsel that they were willing to advise with others and to be guided by others The wisest Kings on earth will have their counsel and it is no more than needs plus vident oculi quam oculus many eyes see more than one eye Eph. 1.11 but Gods Counsel is his Will Who worketh all things after the counsel of his own Will Nor indeed is it safe or fit for any to govern arbitrarily or purely by will but he whose Will is his counsel it is so far from needing a rule that it is the only Rule Isa 63.7 8 9 10. 2. As a plurality of persons so a Trinity of persons may be proved out of the old Testament I shall mention and only mention for brievity sake one place in the Prophecy of Isaiah in the seventh verse you have mention made of Jehovah or the Lord in the ninth verse of Jesus Christ called the Angel of his presence in the tenth verse of the holy Spirit but they rebelled and vexed his holy Spirit 2. You have this doctrine more clearly delivered in the new Testament as will appear by several instances Mat. 3.16 17. 1. At the Baptisme of Christ the Trinity of persons were clearly discovered you may read the history And Jesus when he was baptized went up strait way out of the water and lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him and lo a voyce from heaven saying This is my beloved Son in whom I am well pleased Consider here 1. We have three names given severally and particularly to three persons 1. He who spake with a voice from heaven was the Father 2. He who was Baptized in Jordan is called the Son 3. He who descended in the shape of a Dove is called the Spirit of God 2. There were three outward signes or symboles by which those three persons did manifest themselves 1. The Father by an audible voice the Word in heaven is borne witnesse to by a word from heaven 2. The Son in the humane nature 3. The holy Ghost in the shape of a Dove 3. They are described by three distinct actions 1. The one cries by a voice from heaven This is my well-beloved Sonne heare him this could not be the voice of the Sonne for then he would be Sonne to himself nor can this be attributed unto the Spirit for then Jesus would have been the son of the Spirit 2. The second after his Baptisme prayes Luke 3.21 It came to pass that Jesus being baptized and praying the heaven was opened 3. The third descended in the shape of a dove and rested upon Jesus Christ Now to close this particular why might it not be said that the Father was baptized in Jordan as well as the Sonne or that the Father descended in the shape of a dove as well as the Spirit or that the Sonne did all this speak with a voice from heaven and was baptized in Jordan and descended in the shape of a dove if this were not a truth that there are three persons in the divine essence hence the primitive Christians used to say unto any one that doubted of the Trinity abi ad Jordanem videbis go to Jordan and you will see a Trinity 2. This doctrine may be proved from the institution of the Ordinance of Baptisme Go ye therefore and teach all Nations baptizing them in the Name of the Father and of the Sonne Mat. 28.19 and of the Holy Ghost and indeed no wonder if God discovered himself to be three persons and one God at Christs Baptisme when the name of the blessed Trinity is as it were in faire and legible Characters writ upon the forehead of the Ordinance of Baptisme its self Baptisme its self is as it were baptized in the Name of the Father Sonne and holy Ghost now these I call the words of institution for although you have not here the first institution of Baptisme John the Baptist who was called so from this very Ordinance administring this Sacrament and the Disciples questionlesse from the Command of Christ himself the Evangelist John tells us that Jesus himself baptized not Joh. 4.2 but his Disciples yet here you have a solemn command for baptisme and the forme of the administration thereof unto all generations And here consider 1. Christ commands them to baptize not in the names but in the Name of the Father Son and holy Ghost if you consider them personally so they have three names Father Son and holy Ghost if essentially then but one name unum nomen una deitas one God one deity and I observe farther that which way soever we expound this phrase in the name either calling upon the name of the Father Son and holy Ghost as some or in the name by the authority or at the appointment of God the Father Son and holy Ghost as others or in the name viz. for the service honour and glory of God the Father Son and holy Ghost as a third sort you must either make these to be three Gods or else three persons in the Godhead for who is the object of our prayers but God who hath authority to appoint Ordinances for his Church but God whom are we to serve and worship but God alone Thou shalt worship the Lord thy God Mat. 4.10 and him only shalt thou serve 2. They were to baptize not in the name of the Father by the Son or by the Spirit but in the name of the Father Sonne and Spirit which notes the equality of the three persons 3. Father Son and holy Ghost are so joyned together that we are no lesse baptized in the name of the Sonne and of the Spirit than of the Father and therefore their deity is the same their power and authority the same 4. An Article is thrice prefixed and added to every one baptizate in nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Father that Son that holy Ghost that Father whose voice you have heard from heaven that Sonne whom as yet you see in the humane nature that holy Ghost whom you have seen descending upon me in the shape of a Dove Surely the repetition of this Article doth not want its singular Emphasis that Father that Sonne and that holy Ghost 3. This doctrine may yet further be cleared from that saying of our Saviour John 14.16 I will pray the Father and he shall give you another Comforter hence is plainly proved the personality of the Holy Ghost he is
1 John 5.4 as well as a Saviour a Faith that is for obedience as well as priviledge Oh you that have this Faith go away in peace be of good comfort This everlasting Covenant betwixt the Father and the Son is yours your good was promoted and secured in this Treaty and foederal Engagement How much doth this Covenant speak for the benefit of believers if you be such 't is all yours By it you are already brought into a state of Grace by it you shall hereafter be brought into a state of glory Upon this Covenant Christ now sees you as his seed upon this Covenant you shall hereafter see him as your Saviour face to face unto Eternity To this Father to this Son with the Holy Spirit be glory for evermore THE COVENANT OF GRACE Heb. 8.6 But now hath he obtained a more excellent ministry by how much also he is the Mediatour of a better Covenant which was established upon better promises THE general design of this Epistle is my special design in this Text viz. to demonstrate to you that you live under the best of gracious dispensations that Jesus Christ our deservedly adored Mediator of the New Covenant hath obtained a more excellent Ministry and by the faithful discharge of that Ministry more excellent benefits than either Moses the Messenger-Mediator or the Levitical Priests the Stationary-Mediators of the Old Covenant But now now is not here a note of time but of opposition as in Rom. 7.17 now then i. e. after the Law received so Grotius or if you will have it to note the time 't is the time of the Gospel this last time Hath he obtained not by usurpation but by election he hath of divine grace freely received * Anselm A more excellent ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister is he that doth something at the command of another Heb. 1.7 and so 't is said of Magistrates Rom. 13.6 they are Gods Ministers but 't is chiefly spoken of the Priests Nehemiah 10.39 The Priests that minister because they offer those things that God requires they are said to minister Exodus 28.35 43. Christs ministry is more excellent thatn the Levitical he executes it partly on earth and partly in heaven but he amplifies the excellency chiefly from the excellency of the Covenant * Paraeus and therefore it follows By how much also he is the Mediator of a better Covenant If you take the old Covenant for the whole dispensation under the old Testament as well Gospel-promises as those things which are more strictly legal then we may truly say he old and new Covenant are for substance the same and therefore the Comparison relates rather to the form than to the matter of the Covenant * Calvin The Covenant of grace is dispensed with more latitude clearnesse and power of the Holy Ghost * Dâ—odate and therefore it may be called a better Covenant Which was established upon better promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys He names that which may most affect them with joy in saying it is established upon better promises All Coveâ—ants consist in promises The Covenants of Kings and Princes amongst themselves consist in promises of either not hurting or helping one another the Covenants of Princes and people consist in promises the Prince promises justice clemency and defence the people promise love obedience and gratitude so in the Covenant of grace the first and chief part whereof is I will be thy God and of thy seed and we promise faith obedience and worship the promises of the Old Covenant run more upon temporal good things the promises of the New Covenant are chiefly remission of sins sanctification by the Spirit c. and the Covenant is said to be established the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. Legislatum Law and Covenant are joyned together in Scripture They kept not the Covenant of God and refused to walk in his Law Psal 78.10 The New Covenant containeth certain precepts which every one must obey that will obtaine the promise Thus you have the meaning of the words The Observation I shall commend to you is this The Gospel Covenant or the new Covenant is the best Covenant that ever God made with man I will not stay you long in the general notion of a Covenant the word sometimes signifies an absolute promise of God without any restipulation as Gods engagement to Noah Gen. 9.11 And I will establish my Covenant with you neither shall all flesh be cut off any more by the waters of a flood neither shall there any more be a flood to destroy the earth Whatever mans carriage shall be God promises that he will no more drown the world So the promise of perseverance Heb. 8.10 This is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a people Our perseverance doth not leane upon imperfect grace but upon divine favour but I wave this and shall speak of Covenants as they note the free promise of God with restipulation of our duty * Camero A Covenant is amicus status interfaederatos so Martin a friendly state between Allies 'pray ' consider the several Covenants the Scripture mentions and they are three namely the Natural Legal and Gospel Covenant the Natural commonly called the Covenant of Works that flourished till the first sin the Legal Covenant that flourished till the Ascention of Christ and the pouring out of the holy Ghost upon the Apostles though it began to languish from Johns preaching and began to grow old throuhout the course of Christs Miniâ—try the Gosp l Covenant that flourisheth from Christ till the end of the world I shall speak but little of the first something more of the second but dwell upon the last 1. The Natural Covenant is that whereby God by the right of Creation doth require a perfect obedience of all man-kind and promiseth a most blessed life in Paradise to those that obey him and threateneth eternal death to those that disobey him that it may appeare to all how he loves righteousnesse and holinesse how he hates impiety and wickednesse In this Covenant I shall consider but these three things 1. Gods condiscention that he would enter into Covenant with man God was at liberty whether he would create man or not and when God had made this glorious Fabrick there could be no engagement upon him besides his own goodnesse to keep it from ruine Matth. 20.15 Is it not lawful for me to do what I will with mine own but man having an understanding and will to comprehend and observe the Laws given him had a natural obligation to duty which can no way be dissolved there is no power in heaven or earth can disoblige man from loving and obeying God Now that God will deale with man not summo
shall * be joyned to the Lord and become one Spirit his mind and will perfectly taking place in us * Isa 48.18 our peace will be as a River when our righteousness shall be as the waves of the Sea No reflections upon sins or sorrows pass'd with bitterness of spirit as now we have in our greatest Triumphs and festivities as the Jews in their Feasts of Tabernacles Lev. 23.40 had their willow boughs among their Palmes while they remembred the dangers they passed in the Wilderness on their Festival Revolutions but every review if actual felicity can possibly give way to it will only widen and dilate the soul for a more ample fruition of the present state even * Si quaeris de visione Dei qualis est actio aut quies potius ut rerum di cam vescio Deciv 22.29 that peace of God which passeth all understanding So that as Augustine sayes if you ask what this enjoyment is of God what kind of action or rather rest to speak truth I know not and no wonder when that which is enjoyed here * Phil. 4.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 containes more than any understanding can comprehend 3. To make up the Kingdom there must be a Crown and so there is but this Crown is the King himself here the King of glory enters in at our everlasting gates but there we shall enter in to the King of glory * Gen. 15.1 I am thy exceeding great Reward But there are three wreaths in this Crown 1. God as considered the object of Vision the Chrystal Ocean of all Truth and there we shall be able to read every truth in the Original and see it in him as our faces in a glass not only those truths that are so mainly conducing to our happiness but those more speculative to * Etiam curiositas satietur Anselm the satisfaction of curiosity it self Luther discoursing at Supper the night before he died said That as Adam after his sleep knew his Wife to be bone of his bone and call'd all the Creatures by their names so after * Psal 17.15 we shall awake we shall not only be satisfied with Gods image but shall know one another yea all things to be known Philosophy will then be not a dead contemplation but a meditation of life and every idiot now shall then have the collection and pure extract of all the notions in the world while the book of life lies open and legible before his face the idea's and Representations of all beings in God the Father the mirrors of all grace and truth in Jesus Christ the beauty of all delights and sweetnesses imaginable in the holy Spirit and all these in all and all in one with infinite variety in unity transcendent to all imaginable reflections of glory But who of us * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Aris dark creatures can bear this inaccessible light and therefore he * 1 King 8.10 11. appeared in the Temple in Divine darkness all the purest light in the world being but a shadow of God If an idolatrous Temple of Diana's was so bright that the door-keepers cryed always to them that entred in Take heed to your eyes 't is difficult to imagine how even an immortal * Exod. 33.20 eye should see him and live Therefore * Rev. 2.28 to him that overcomes he will give the morning starre a * Lumen confort ans uti Scholastici loquuntur light to strengthen the eye to behold this glory as all the Starres can look upon the Sun we shall then not only have all the Riddles of providence unfolded seeing how one Politician was used to crack anothers Crown and one Serpent broke the head of another but the glorious Majesty of God shall be reflected to us in the all-glorious body of Jesus Christ as the rain-bow about the Throne Rev. 4.3 nay some think the very Angels shall assume aery bodies to feed the eyes of the Saints with all and to be in a nearer capacity of conversing with them Yea Saint Augustine sayes De civit Dei lib. 22. c. 29. we shall see God in his Saints and their glorious actings as well and as manifestly as we now see mens bodies in the vital actions of the bodies 2. The next wreath in this Crown is the perception of Divine goodness to the satisfaction of our love as all other desires this is the great Sabbath of loves and the soul like a Phaenix shall lie down in a bed of Spices and live like a Salamander in those * Cant. 8.6 Coals of Juniper desiring exstatically to be in its best self and archetypon God himself Isa 33.14 But who of us can dwell with devouring flames who of us can lie down with everlasting burnings even the love wherewith God loveth himself and loveth his Saints but then we shall find his love strengthening of us to love him with his own love and these dull earthly hearts of ours by beholding of that Sun shall be converted into fixed Stars reflecting back his own glory we shall then feel the sweetness of Gods Electing love from all eternity the love of our blessed Jesus which was * Cant. 8.6 stronger than death yea we shall then enjoy the Spirit of love who is 1 John 4.8 love it self and whose * Psal 63.3 Sicut ferrum immissum in ignem totum fit lignis sic Paulus accensus charitate totus fit charitas loving-kindness is better than life And as one sayes of Paul that as Iron put into the fire becomes all fire so Paul enflamed with charity and love becomes altogether love If The Philosophers say the reason of the Irons cleaving to the Loadstone so constantly is because the pores of both bodies are alike and so there are effluxes and emanations that slide through them and unite them together now this will be the magnetism of heaven that our wills shall perfectly fall in with the Divine Will and nothing seem good to us but what is good in Gods esteem so that we shall then need no threatnings to drive us nor promises to lead us but Divine goodness will so perfectly attract us that we shall be naturalized to God and goodness and be no more able to turn off from that ineffable sweetness than the Loadstone is to convert it self to the West 3. The last wreath is the result of both the former from vision and fruition of infinite truth and goodness reflected in the Center of the soul springs up delight to all eternity Heaven is nothing but * Gaudium de veritate Aug. Alicubi the joy of truth After a tedious Racking of our braines on a knotty probleme if we discover any satisfaction with what an exultancy do we break out into the Mathematicians phrase * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Archimed I have found I have found what I a long time studied for What joy will it be then
Christ said the poor Martyr but I can dye for Christ Love will say to the truth as she said to her Mother in Law Whether thou goest I will go and where thou lodgest I will lodge thy people shall be my people and thy God my God where thou diest I will die and there will I be buried the Lord do so to me Ruth 1.16 17. and more also if ought but death part me and thee Gen. 34.3 Love is the glue that makes the heart cleave to the Object as it is said of Shechem His soule clave unto Dinah the daughter of Jacob. Minuit Felix octa Love is the twist of soules Crederes unam animam in duobus esse divisam it is but one soul that informs Lovers Christians if you would hold fast the truth LOVE IT Love hates putting away 2 Thes 2.11 12 when ever your love begins to decay you are in danger of Apostacy For this cause God shall send them strong delusions to believe lies for what cause why because they received not the love of the truth Christians look to your standing there is much of this judicial blast abroad the generality of Professors have contented themselves wâ—th and rejoyced in the Light of the Truth and in the Notion of the Truth and in the expressions of the Truth but they have lost their love to the truth Parts without grace hath been the precipice of this evil and adulterous generation the foolish Virgins of this age have got Oyle only in their Lamps but none in their Vessels and so perish 2 Pet. 3.17 You therefore Beloved seeing ye know these things before beware lest you also being led away with the error of the wicked fall from your own steadfastness Let it be your care to receive the truth in the power of the truth in the impressions of the truth upon your hearts in the love of the truth Love the truth even when the truth seems not to love you when it makes against your Carnal interests when it calls for your right eye and your right hand The right eye of your sinfull pleasure the right hand of your dishonest gain when the truth comes to take away all your false Principles and to take away all your false evidences not to leave you worth a Duty or a Church-priviledge not to leave you so much as a Creed or a Pater-noster or a good meaning but casts you out of all which self and flesh hath counted your gain in point of salvation Ezech. 16.5 Phil. 3.7 to the loathing and abhorring of your persons c. Yet even then I say Receive the truth in the love of it God intends you more good in it then you are aware of and therefore say with young Samuel Ure seâ—a corripe ut aeâ—ernum parcas Bern. Speak Lord for thy servant heareth and with Bernard do Lord wound me scorch me slay me spare me not now that thou mayest spare me for ever Thirdly There is yet another means Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is in the verse next to my Text relating to the same duty though under a various expression That good thing which was committed to thee KEEP The good or excellent trust and depositum was either the Ministerial Office with the gifts and graces which Timothy received by Ordination for the edifying of the Church or else The form of sound words here committed to him in my Text whichsoever this duty is incuâ—cated upon Timothy again and again that he must keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserve it as under Lock and Key and saith Beza He keeps his depositum that improveth it so that the depositor findes no cause why he should take it away But how shall Timothy or any other Evangelical Minister or Christian be able so to keep it it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Occupatio est by the Holy Ghost The duty indeed is very difficult but by calling in the help of the Spirit of God Believers shall be enabled to do it and he is not far from every one of them Rom. 8.26 Col. 1.29 for so it follows by the Holy Ghost WHICH DWELLETH IN VS He is IN them as a Principle of life and power by his vertue and influence helping their infirmities and working in them mightily Great is the opposition that Believers meet withall and Satan and this present evill world hath been too hard for many not Professors only but Ministers also men that seemed to be stars of the first magnitude they have proved to be but falling-stars meer Comets that for a time make a great blaze but quickly extinguish They went on from us because they were not of us 1 Joh. 2.19 But real Saints true Believers shall hold out why because greater is he that is in them then he that is in the world 1 Joh. 4.4 keep by the HOLY GHOST THAT DWELLETH IN VS Christians walk in the Spirit and pray for the Spirit cry mightily to God for the continual presence and operation of the Holy Ghost and for your encouragement Luke 11.13 take along with you that blessed promise of our Saviour If ye then being evil know how to give good gifts unto your children how much more shall your heavenly Father give the holy Spirit to them that ask him Now to the King eternal immortal invisible 1 Tim. 1.7 the only wise God be honor and glory for ever and ever Amen FINIS Books Printed for Ralph Smith at the Bible in Corn-Hill THE works of that learned and laborious Divine John Weemse in four Volumes 4. Mr. Byfield on the Collossions fol. Mr. Thomas Edwards Gangraena four Volumes in 4. Ainsworths works fol. And his communion of Saints 12. Dr. Staughtons heavenly conversation 12. Bp. Downam on the Covenant of grace 12. Robins Essayes 12. Mr. Dicksons Exposition on Matthew Mr. Brinsley a learned Treatise of Christs Mediatorship and the souls implantion 8. Mr. Brinsley Brazen Serpent and Christs Membership Mr. Dicksons Exposition on the whole book of the Psalms one Volume 8. second edition Mr. Watsons works viz. 1. The Art of Divine Contentment the fourth edition 2. The Christians Charter shewing the priviledges of believers in this life and the life to come the fifth edition Mr. Ashes Sermon at Mr. Whitakers funeral Dr. Spurstow on the Promise second edition Retorford on the Covenant of grace Mr. Cottons Exposition on the book of Ecclesiastes and Canticles second edition A learned Treatise proving the Deity of the Holy Ghost by Mr. Estwick Mr. Gurnals Christian Armor third Edition Mr. Hutcheson on the Gospel according to St. John in fol. On the twelve small Prophets second edition Mr. Gurnals Christians Armour the second part Dr. Guile on the Canticles AN ALPHABETICAL TABLE Relating to the chief Heads handled in this TREATISE A. ADAM able of Creation to keep the Law p. 108 109. The one man by whom sin entred into the world p. 136.
little further Christ here doth two things First He undertakes to performe the whole moral Law and therefore when he comes into the world his eye was upon this Thus it becometh us to fulfill all righteousnesse Mat. 3.15 I am not come to destroy the Law but to fulfill Mat. 5.17 And all this Christ did for our good that the righteousnesse of the Law might be fulfilled in us Rom. 8.4 a very convincing place for the imputation of Christs active obedience Secondly Whereas a special Law was laid upon him as he was our Meditour he is willing also to obey that in order to our redemption That Christ should die was no part of the moral law but it was a positive special law laid upon Christ well he makes it good I lay down my life this Commandment have I received of my Fathâ—r Joh. 10.18 Christ as Mediator had a command from his Father to die and he observes it And to be short whatever the Father put him upon in his whole Mediatory work he did it all so he tells us I have finished the work which thou gavest me to dâ— Joh. 17.4 Prop. 4 Fourthly In this faederal transaction betwixt the Father and the Son both parties were free here was no necessity co-action or any thing of this Nature but both were free The Father was free in his demands of satisfaction he might have let man alone in his state of guilt and wrath he might have suffered all man-kind to have perished and to be thrown into hell he had been infinitely happy in himself though there had been no such thing as Redemption by Christ 'T is true without this God had not had satisfaction to his justice for if Adam and his posterity had burned in hell to all eternity all would have been nothing in a way of satisfaction but there had not been the least diminution of his essential glory and blessednesse in himself The Son is free too on his part he freely consents to the terms of this Covenant and in the fulnesse of time freely engages in the making of them good Heb. 10.5 Lo I come to do thy Will O God Psal 40.8 I delight to do thy Will O God yea thy Law is within my heart Ver. 6. And therefore he sayes there Mine ears hast thou bored As the servant in the Law when he was willing to stay with his Master Exod. 21.6 and to do his work hâ—s eare was bored so 't was with Christ he was willing to serve his Father in this businesse the greatest that ever was carried on in the world and therefore sayes he Mine eares hast thou bored Christ was free in all his obedience and if it had not been free and voluntary it would not have been satisfactory or meritorious whatever he did or suffered it was from love not necessity This truth is so evident from the whole current of the Gospel that I need not enlarge upon it Prop. 5 Fifthly Th se two persons in this blessed Covenant they do mutually tâ—ust each other I say they do mutually trust each other for their respective making good the termes of this Covenant the Father trusts the Son and the Son trusts the Father the Father trusts the Son for the making of his soul an offering for sin the Son trusts the Father for the seeing of his â—eed To bring thâ—s assertion down to time in the times of the Old Testament the Father trusts the Son in the times of the New Testament the Son trusts the Father Before the coming of Christ the Father takes up the Patriarchs and others to heaven upon assurance of this that Christ in the fulnesse of time would take our nature upon him and therein make full satisfaction Christ having promised to do thus the Father takes his word and so takes up old Testament-believers to glory Since the coming of Christ the Son now trusts his Father for he hath offered up himself paid down the full ransome and yet he doth not reap the full benefit of it many believers being not yet glorified but he trusts his Father that one by one they all shall be so in due time This may seem to be but a notion I confesse we have no place of Scripture positively asserting this but the nature of the thing demonstrates it for there being some distance of time in what was to be done by both persons there must be a mutual trusting each of the other Prop. 6 In the sixth place These two persons all along in their proper and peculiar transactions they deal each with the other as under a Covenant and they hold each other to the termes of the Covenant that was betwixt them Not that there 's any question of their breaking of it but thus we may with an humble reverence conceive of it The Father holds the Son to the engagement on his part he will not spare him or bate him any thing satisfaction he will have to the utmost though it cost his life and blood Rom. 8 32. And therefore you may observe the prayer of Christ John 12.27 Father save me from this houre he seems to check or recall himself but for this cause came I unto this houre this is but that which I engaged to go through and therefore I must do it And his Father answers him there accordingly Ver. 28. Father glorifie thy Name still Christs eye was upon that his Fathers glory well saith the Father I have both glorified it and will glorifie it againe He speaks thus not only upon the accompt of his Soveraignty but of the Covenant also that I am speaking to The Son also stands upon the termes of this Covenant and therefore having performed the conditions on his part he now makes his claime both for himself and his members that the Father will make good the conditions on his part Father sayes he John 17.4 5. I have glorified thee on earth I have finished the work which thou gavest me to do And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was And for his members he speaks more in the language of a Covenant Verse 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory c. I will not only I pray or beseech but I will I ask this as my right by vertue of the Covenant betwixt us I having done thus and thus 't is but my due for though glory is a gift to us 't is a debt to Christ and so I claime it that those whom thou hast given me may be with me in glory Prop. 7 I 'le adde but one thing more and then I have done with the Explicatory part This federal transaction betwixt the Father and the Son it was from all eternity Here lies the difficulty and this is that which stumbles some I 'le speak but a word to it I say this Covenant
and said Thou art Christ the Son of the living God and Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in heaven It so farre transcends the capacity of humane reason that reason cannot so much as approve of it Gerhard Alting when it was revealed without inward illumination and perswasion of the Holy Ghost 1 Cor. 2.9 10 14 15. Eye hath not seen nor ear heard neither hath it entered into the heart of man the things which God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God but the natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned but he that is spiritual judgeth all things and hereupon it is called the Nâ—w Covenant not in respect of the time that it had no being before the incarnation of Christ but in respect of the knowledge of it the knowledge of the Legal Covenant was born with us and it was fore-known to nature but the Gospel-Covenant was whoâ—ly new revealed from the bosome of the Father it was administred by new Officers confirmed by new Sacraments let into the hearts of people by new pourings out of the Spirit therefore the Apostle prayes Ephes 1.17 18. * Maccovius That the God of oâ—r Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints God would never have instituted the Legal Covenant but for the Gospels sake Galat. 3.24 Wherâ—fore the Law was our School-master to bring us unto Christ The Law was a sharp School-master by meanes whereof the refractory and contumacious minds of the Jewish people might be tamed for Rom. 10.4 Christ is the end of the Law for righteousness to evâ—ry one that believeth 2. The Gospel-Covenant is better than the Legal in respect of the manner of it the Law was a Doctrine of works commanding and prescribing what we should be and what we should do Gal. 3.12 And the Law is not of faith but the man that doth them shall live in them But now the Gospel requires faith in Christ for righteousnesse and salvation Rom. 3.21 But now the righteousnesse of God without the Law is manifested therefore saith Augustine faith obtaines what the Law commands we have no help from the Law * Gerhard the condition of the Law is simply impossible it finds us sinners and leaves no place for repentance * Camero and notwithstanding the sprinkling of Gospel that there was with the Law yet it was but obscure And that shall be the next particular 3. The Gospel-Covenant is better than the Legal in respect of the manner of holding forth Christ in it though the Gospel is one and the same whereby all Saints are saved in all times for there was not one way of salvation then and another since Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sinnes Yet the Doctrine of the Gospel was more obscure in the Old Testament Umbratili per se inefficaci ceremoniarum observatione c. Amyrald partly through Prophesies of things a great way off and partly through types Christ was wrapt up in shadowes and figures in the Gospel the body of those shadowes and the truth of those types is exhibited the Land of Canaan was a type of heaven Israel according to the flesh was a type of Israel according to the Spirit the spirit of bondage of the spirit of Adoption the blood of the Sacrifices of the blood of Christ the glory of divine grace was reserved for Christs coming they had at most but starre-light before Christs coming * When Christ first came it was but day-break with them Christ was at first but as a morning starre 2 Pet. 1.19 though soon after he was as the sun in the firmament Mal. 4.2 The Apostle saith Heb. 10.1 The Law having a shadow of good things to come and not the very image of the things and in this respect it was that the Apostle saith the Gospel was promised to the Fathers but perform'd to us Rom. 1.1 2. It was hid to them and revealed to us Rom. 16.25 26. and not only by fulfilling of Prophesies which we may see by the comparing of Scripture but by the Spirit Ephes 3.5 The mystery of Christ in other ages was not made known unto the Sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit They had but a poor discovery of Christ but we have the riches of this mystery made known unto us Col. 1.26 27 * Alting The old Covenant leads to Christ but 'tis a great way about the Gospel Covenant goeth directly to him their Ceremonies were numerous bâ—rdensome and obscure those things that represent Christ to us are few easie and cleare * Synops pur Theol. 4. The Gospel-Covenant is the better Covenant in respect of the form of it the promises are better promises the promises of the Law are conditional and require perfect obedience Lev. 18.5 Ye shall therefore keep my statutes and my judgements which if a man do he shall live in them the condition you see is impossible Beloved 'pray ' mistake not there is expresse mention of eternal life in the Old Testament Isa 45.17 Israel shall be saved in the Lord with an everlasting salvation ye shall not be ashamed nor confounded world without end Dan. 12.2 Many of them that sleep in the dust of the earth shall awake some to everlâ—sting life and some to shame and everlasting contemp and that the Law cannot save us that is accidental in respect of our dâ—filement with sin and our weaknesse that we cannot fulfill the condition Rom. 7.12 The law is holy and the Commandment holy and just and good and it is the Word of life Acts 7.38 Who received the lively Oracles to give unto us and the Apostle brings in Abraham and David for examples of Justification by faith Rom. 4.6 13. but yet their promises were chiefly temporal we have the promise of temporal good things in the New Testament as well as they in the Old only with the exception of the Cross Mark 19.29 30. Verily I say unto you There is no man that hath left house or brethren or sisters or fathers or mother or wife or children or lands for my sake and the Gospels but he shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions that was the exception with persecution
therefore without hope Nay the same with Devils who have no Mediator interposing on their behalf to God but as they sinn'd with a Tempter so they perish without a Saviour this is their misery and shall this be any of our choice 3. Your condition is hereby rendred in this respect worse than theirs in that you despise that mercy which they were never profered The danger of this sin you may find awakeningly set down by the Apostle Hebrews 2.3 Hebr. 10.28 29 30. Hebrews 12.25 Vse Be perswaded then to make use of Christ in all his Offices in whom you have an universal antidote against all discouragements Heb 12.24 Are your consciences alarum'd with the thunder of Scripture-threats and curses of the Law fly to that blood of sprinkling the voice whereof is much louder than the cry of your sinnes John 3.14 Are you stung with the sense of your corruptions look up to Christ as your Brazen Serpent that he may cure these wounds and deliver you from death 1 John 2.1 Heb. 4.14 16. Are you discouraged from prayer because your prayers have hitherto been so sinfully defective consider the Intercession of Christ and take encouragement from thence Are you afflicted with your own unteachablenesse look up to him as the great Prophet sent of God and beg of him the inward and effectual teachings of his Spirit and he would speak as powerfully in his Word to your dead hearts as he once spoke to dead Lazarus John 12.43 Are you disquieted with doubts and feares in respect of your own perseverance though temptations are boysterous Col. 1.11 and corruptions violent look up to him who sits at the right hand till all his enemies become his foot-stoole that he would strengthen you Are you full of feares because of Zion the afflictions dangers Psal 110.1 Col. 1.21 enemies of the Church remember he is the Head over all things to the Church In a word whatever your afflictions or troubles are the Mediation of Christ is a sufficient relief and therefore sit not down dejectedly mouring Gen. 21.19 like Hagar weeping at the fountaine side OF CHRISTS Humiliation PHILIP 2.8 He humbled himself and became obedient unto death even the death of the Crosse THis Chapter begins with one of the most pathetical and powerfully pressed Exhortations that we meet with in the whole Scripture The Apostle is in one of his high streins and raptures of Rhetorick conjuring the Philipians as it were by all that they accounted dear and precious unto brotherly unity and amity Nullus jacentem suscitat nisi inflexione sui Nierem and to this end to humility of minde and a mutual condescension He that will lift up and embrace another that is fallen must himself stoop down and because men are rather drawn by example than driven by precept he propounds to them a pattern beyond all parallel Let this minde be in you which was also in Christ Jesus who being in the form of God thought it not robbery to be equal with God but made himself of no reputation c. As if he had said Jesus Christ was as high as the highest coequal with God it was his right to stand upon even ground with his Father and without any wrong to him might have pleaded his Peerage and yet he strangely humbled and abased himself here is your Copy How lowly should Christians be seeing humanity the form of a servant nay death it self were not accounted too low for their Lord Christ himself hath just such another Argument John 13.14 If I your Lord and Master have washed your feet ye ought also to wash one anothers feet Let no Christian stand upon his pantofles seeing Christ humbled himself and became obedient to death the death of the Crosse In which words we have 1. The depth of Christs humiliation 1. Specified death 2. Aggravated even the death of the Cross 2. The Manner of his humiliation where we may note these two remarkable circumstances 1. His voluntarinesse he humbled himself 2. His obedience he became obedient unto death The Scripture hath observed to us these three special steps of Christs humiliation 1. He stoop't down to become a man 2. He condescended to put his neck under the yoke of the Law 3. He appeared in the likenesse of sinful flesh 1. He stoop't down to become a man he left the warme bosome of his Father and took himself lodgings in the womb of a Virgin he strip't himself of his Robes of glory to put on the course home-spun and thread-bare tatters of a fraile humanity and he that thought it no robbery to be equal with God submitted to an estate lower than some of his own creatures this is the first Riddle in the Apostles great mystery of godlinesse God was manifest in the flesh And sure 1 Tim. 3.16 that the most magnificent Monarch in the world should become a Toad that the whole Host of Angels should be degraded into worms that this goodly frame of the Creation should be unpinned and annihilated or crowded into the narrow compasse of one single aâ—ome is infinitely a lesse wonder than for God to become a man had Christ been made an Angel it had been infinitely below himself and yet then he had remain'd a spirit and stayed something nearer home but he cloathed his Divinity with a body the Word was made flesh he made himself of no reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was made in the likeness of men Ver. 6. He emptied himself of his credit to become a man was so much beneath him that upon the matter it undid him in point of reputation The greatest step of Christs humiliation was his Incarnation for that being man he should dye is nothing so astonishing a wonder and inconceivable as that being God he should be made a man 2. He condescended to put his neck under the yoke of the Law God saith the Apostle sent forth his son made of a woman Gal. 4.4 and though that be very much yet there is more added made under the Law Though every man that is born of a woman every mothers childe among us be necessarily subject to a Law and it is no condescention it s no whit below the greatest Prince on earth that gives Laws to many thousands yet this was a very great submission in Christ Adam while he continued in a state of integrity and perfection was then under a Law and did not yield or abate any thing of his right by it the blessed and glorious Angels continue under an obligation to obedience and they do not by this lose any of their birth-right for a creature as a creature is indispensably subjected to the Law of its Maker by vertue of its creatureship and dependance and should any one of them attempt a disobligation it were an essay toward a prodigious and praeternatural Antinomianisme But the Son of God the Eternal and Independent Law-maker did admirably abase himself to come
stream of Christs blood if thou beest imbarqued by faith runs directly into the Ocean of endlesse boundlesse bottomlesse happinesse If thou hast open'd the door of thine heart to let Christ in the blood of Christ hath open'd and unlock'd the door of heaven and thou canst not be shut out A crucified Christ entertained will one day make glorified believers his Humiliation is the ready Roade both to his and his peoples exaltation CHRISTS EXALTATION Phil. 2. 9 10 11. Wherefore God also hath highly exalted him and given him a Name which is above every Name That at the Name of Jesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confess that Jesus Christ is the Lord to the glory of God the Father THE former Verses-speak of the deep humiliation of Jesus Christ these words contain the Doctrine of Christs most glorious Exaltation If you view Christ in the words before going you will behold the Sun of righteousness ecclipsed but in this Text you will see him shining forth in his strength and splendour The Doctrine of Christs Humiliation leads you to Mount Calvary but this Doctrine will lead you to Mount Tabor to Mount Olivet There you may see Christ standing at the Bar but here you see him sitting on a Throne of Majesty and glory The former Doctrine shews you the Son of man in the forme of a servant but this represents Christ to you the Son of God like himself in the glorious estate of Triumphant Majesty You have heard how Christ died for our sins Rom. 4.25 Rom. 5.10 and how we are Reconciled by his death and now you shall heare how he rose for our justification and how we are saved by his life In his Humiliation there was neither form nor beauty Isa 53.2 Heb. 1.2 nor comliness did appear but now you will see him in the excellency and brightness of his Fathers glory In Christs Humiliation you heare how he was reproached in his Person Name Doctrine Ministry and Miracles but he is now exalted and hath a name given him above every name And whereas in his Humiliation his enemies bowed the knee in scorne to him yet in his Exaltation they must bow the knee with fear and trembling Then they cried after Christ Crucifie him crucifie him but God hath exalted him so as every tongue must confess that Jesus is the Lord to the glory of God And thus Contraries are illustrated by their contraries the sufferings of Christ like a dark shadow to a curious picture Contraria â—juxta se posita magis elucescunt or a black vaile to a beautiful face do make the glory of his Exaltation the more glorious The height of Christs Exaltation is best known by considering the depth of his humiliation the Cross of Christ as one saith being the best Jacobs staff to take the height of this morning Star or rather Sunne of Righteousness breaking forth most gloriously from under a dark Cloud In these three verses we have these Particulars considerable 1. The Connexion between the Humiliation and Exaltation of Christ in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore also God hath exalted him 2. The Doctrine of Christs Exaltation laid down God hath highly exalted him 3. The end of Christs Exaltation it was for the glory of God the Father Before we come to the Doctrine of Christs Exaltation we will a little consider the connexion of these three Verses with the three preceding Verses viz. 6 7 8. where it is said that Jesus Christ being in the forme of God and thought it not Robbery to be equal with God but made himself of no Reputation and took upon him the forme of a servant and was made in the likeness of men and being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross wherefoâ—e God also hath highly exalted him c. It is a Question amongst Divines whether the Humiliation of Christ be the Meritorious cause or only the Antecedent of his Exaltation and yet they that dispute this do all agree in this That Jesus did not by his Humiliation and sufferings merit such things as he was invested withal before he suffered for that which is meritorious must alwayes precede the reward and therefore it cannot be said that Christ did merit the personal union of his Divine and Humane Nature nor the happiness of his soul nor his Habitual Graces which He had from the first Moment of his Incarnation Christi humiliatio est exaltationis meritum ejus exaltatio est humiliationis praemium Aug. Hac enim particula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu propter quod meritum Christi denotat quibus sibi suam exaltationem nobis totam salutem promeruit Zanch. in loc First There are some Divines who interpret the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a causal and so hold that Christ by his Humiliation did merit his Exaltaâ—ion and of this opinion was Augustine who calls Christs Humiliation the meritoriâ—us cause of his Exaltation and his Exaltation the râ—ward of his Humiliation The Popish wrâ—ters go generally this way I find also amongst Protestant Writers the Learned Zanchy of this Opinion who upon this Text hath this Note By this Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherefore The Apostle notes the merits of Christ whereby he hath merited his own Exaltation and our Salvation And that which favours this Explication is that saying of the Apostle concerning Christ Heb. 12.2 That for the joy that was set before him he endured the Cross and despised the shame as if having an eye to the Recompence of the Reward enabled Christ to persevere with more patience when he became obedient unto death even the death of the Cross Neither doth it derogate from the freeness of Christs sufferings that he was rewarded for them for even that glory that Christ hath in heaven is for our good and comfort Nor was it out of indigence and necessity that Christ accepts of glory in a way of Reward of his obedience but herein he commended his love the more to us that would so far condiscend and so far even in his Exaltation humble himself to receive glory in the way of obedience which he might have challenged by vertue of his personal union Even as a Prince who though he hath right to a Kingdom by Inheritance and Succession yet he will accept of it as a Reward of his Obedience and Conquest over its enemies 2. But others understand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text not as signifying the Humiliation â—f Christ to be the meritorious cause but only the Antecedent of his Exaltatâ—on and so they make this particle to be not causal but connective only and so I find some of the Ancient Translations as the Aethiopick Version doth only ioyn the Humiliation and Exaltation of Christ together Humilavit seipsum magnificavit
eum Deus And for this may be rationally urged 1. That in the whole woâ—k of our Redemption effected by Christ Jesus Christ had a respect noâ— unto himself but unto us It is for us that he humbled himself to the Death of the Crosse for us men and our Salvation 2. Jesus Christ had right to all the Honour Glory and Majesty which now he is possessed of in Heaven by vertue of his being the Sonne of God and the glory which he hath now in Heaven John 17.5 he had with God before the world was 3. The freeness of Gods love in giving Christ and of Christs in giving himself for us was such that the main intention of God was that not Christs but our estate might be bettered John 1. â—18 Rom. 9.5 if the Son of God had never left the bosome of the Father he had been for ever God bl ssed in himself But such was the love of the Father that he gave his only begotten Son that we might not perish Joh. 3.16 who believe but might have everlasting life 4. It is fit to be considered that the glory which Christ hath in Heaven in sitting at the right hand of God is such that it cannot be merited by the sufferings of the Humane nature of Christ And therefore it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath frâ—ely given him a name above every name This last interpretation of the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that to which most of our Protestant Divines do incline I will not here undertake to determine the Question I find it the judgement of some of our Learned Divines Dr. Featly Mr. Anthony Burgesse That there need be no Controversie about this thing for the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes order but whether the order of causality or antecedency or both may be consistent with the Analogy of Faith 1. For if we look upon Jesus Christ as rewarded for his sufferings for us we may thence be assured that our sufferings for him though of another nature shall be eternally rewarded Psal 58.11 2. Or if you note the order only that Jesus Christ was first humbled and then exalted we may thence learn that before honour is humility Prov. 18.12 1 Pet. 5.6 and that if we Humble our selves under the mighty hand of God in due time he will exalt us Leaving therefore this Question I proceed to the Doctrine of Christs Exaltation as it is laid down in this Text. Doct. It pleased God the Father for his own glory that the Lord Jesus Christ after he had been deeply humbled should be highly exalted Thus it pleased God that he who had humbled himself to the death of the Cross Heb. 7.26 Phil. 2.7 Acts 3.15 1 Cor. 2 8. Acts 2.36 Heb. 2.16 1 Pet. 3.22 should be made higher than the Heavens and he who had taken on him the form of a Servant should now appear in Heaven like himself the Prince of life and he that made himself of no reputation should now be in Heaven the Lord of Glory and the same Jesus who was crucified God hath made both Lord and Christ and He who took not on him the nature of Angels but took on him the seed of Abraham is exalted above Angels being gone into Heaven and is on the Right Hand of God Angels and Authorities and Powers being made subject unto him There is a word in the Text that is very Emphatical which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath highly exalted The Elegancy of the Greek tongue is singular The Apostle hath a notable word Ephes 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minimorum minimus Beza Minor minimo Cor. a Lap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphaticus est hic notandus Pleonasmus q. d. Super omnem altitudinem exaltavit super-exaltavit Ambros Multiplicavit sublimitatem ejus Syr. Sublimitate sublimavit eum Arab. Insigniter extulit Justinianus lesse than the least of Saints and here we have a no less remarkable word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath highly exalted him God hath exalted Jesus Christ above all Exaltation the Exaltation of Jesus Christ was super-superlative The Latine Version of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exaltavit eum he exalted him is too low to express the sublimity of the Greek word We have here an elegant and an emphatical Pleonasme which the Greek tongue borrows of the Hebrew as is frequently used in the New Testament as it is said of the Magi when they saw the Star they rejoyced with great joy Mat. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so when Christ came to Celebrate his last Passeover he saith to his Disciples Luke 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With desire have I desired to eat this Passeover So it is saâ—d here the Lord Jesus Christ was very highly exalted he was exalted with all Exaltation Jesus Christ in his Resurrection was exalted in his Ascension he was highly exalted in his sitting at the right hand of God he was very highly exalted above all Exaltation Christ in his Resurrection was exalted above the Grave in his Ascension above the Earth and in his Session at Gods right hand he was exalted above the highest Heavens It is very Remarkable how the steps of Christs Exaltation did punctually answer to the steps of his Humiliation There were three steps by which Jesus Christ descended in his voluntary Humiliation Heb. 2.16 2 Cor. 5.21 Gal. 3.13 Gal. 4.4 Heb. 7.22 1 Cor. 5.7 First His Incarnation by which he was made of a woman and so became man he was made sinne and so became out Surety he was made a Curse and so became our Sacrifice This was the largest step of Christs Descension and Humiliation for it was more for the Son of God to become the Son of man than for the Son of man to die and being dead to be buried and being buried to continue in the state of the dead and under the power of death untill the Third Day Answerable to this degree of his Humiliation was his Resurrection for as by his Incarnation he was manifest in the flesh Rom. 1.3 4. the son of man made of the seed of David according to the flesh so by his Resurrection from the dead he was declared to be the Son of God with power according to the Spirit of holiness The Resurrection of Christ was the first step of his Exaltation He was declared to be the Son of God Clarificatio Christi ab ejus resurrectione sumpsit exordium Aug. He was alwayes the Son of God even during the dayes of his flesh but then he was openly declared to be the Sonne of God that he could by his own Almighty Power raise up the Temple of his Body which the Jewes had Destroy'd The second step of Christs Humiliation was his poor painful and contemptible life and his painful shameful and cursed death of the Cross Heb. 5.7 He was found in
the form of a Servant He was despised in his Person Ministry and Miracles in the dayes of his flesh that is whilst he lived here upon earth He was poor in estate followed by the poor he had not where to lay his head Mat. 11.5 Mat. 8.20 he was reproached and counted a Sabbath-breaker a wine-bibb r an enemy to Caesar a Blasphemer he was counted every thing but what he was Answerable to this great Exinanition of Christ is his ascension into Heaven and sitting at the right hand of God Man did not so despise and disparage but God hath honoured him to sit on the right hand of God note the great honour that Jesus Christ is invested withal as he was man Psal 8.5 so he was lower than the Angels But in that he hath said unto him Sit thou on my right hand he hath e xalted him above the Angels for to none of the Angels hath he said at any time Psal 110.1 Thou art my Sonne Sit thou on my right hand To sit at Gods right hand is to be next in dignity and honour unto Almighty God and this is that which the Apostle speaks of showing how God raised Jesus Christ from the dead and set him at his own right hand in the Heavenly places Heb. 1.13 Eph. 1.20 21 22. far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come and hath put all things under his feet and gave him to be the Head over all things to the Church Thus all the dishonour and reproach that was cast upon Christ in his life and the ignominy of his shameful painful and cursed death of the Cross is now taken away by Christ his ascending up into heaven sitting at Gods right hand Heb. 1.6 and all the Angels of God worshipping him And thus our Lord Jesus was exalted from a death of shame to a life of glory and that not to a temporary but an eternal life Christ was raised up not as Lazarus to die againe but Christ died but once but lives for ever at the right hand of God to make Intercession So speaketh Christ of himself Rom. 6.10 Heb. 7.25 Rev. 1.18 I am he that liveth and was dead and behold I am alive for evermore Thus he that descended in his burial into the lowest parts of the earth is the same also that ascended up far above the Heavens Eph. 4.9 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. His coming to judge the world answers his being judged in the world and by the world Mat. 25.31 32 Veniet judicaturus qui venit judicandus As Christs Exaltation began at his Resurrection so it shall be compleated when he shall come in his glory and all the holy Angels with him then shall he sit upon the Throne of his glory and before him shall be gathered all Nations He that came at first to be judged shall come the second time to judge the world We have in the Scriptures several descriptions of Christs glorious coming to judge the world but when he shall come indeed he will make known his power and glory to all the world Joh. 5.22 27. 1 Cor. 1.8 2 Cor. 5.10 2 Tim. 4.1 1 Cor. 11.26 2 Thes 1.8 Acts 10.42 God hath given the judgement of all things and persons into the hands of his Son Jesus Christ the day of judgement is therefore called the Day of Christ and the Judgement-seat is the Tribunal of Christ the appearing the coming the revealing of Jesus Christ the judge of quick and dead The Apostle gives you the first and last part of Christs Exaltation in one Text and make the first part of it as an assurance of the last God saith he hath appointed a day in the which he will judge the world in righteousnesse Acts 17.31 by that man whom he hath ordained wherâ—of he hath given assurancâ— unto all mâ—n in that he hath raised him from the dead John 5.22 23. Whence we may believe that as certainly as Christ did rise so certainly shall he come to judge the world God hath given us assurance of the one by the other And this committing all judgement to the Lord Jesus Christ is that he might be glorified the Father hath committed all judgement to the Son that all men should honour the Son as they honour the Father Sedebit Judex qui stâ—tit sub judice damnabit vere reos qui falso factus est reus Aug. Then shall our Saviour appear in his glory and judge those wicked ones that judged him We read how the Jews by the help of Judas and the Souldiers took him and bound him and led him to the High Priest and afterwards to Pilate and how basely he was betrayed falsely accused unjustly condemn'd and cruelly murthered But there will be a day when Judas and the wicked Jews when Herod Demonstrabit in judicio potentiam qui ostendit in cruce patientiam Acts 17.31 Isa 53.10 and Pontius Pilate and the Souldiers and all his enemies shall be drag'd into his presence and then the Lord Jesus who before shewed his patience will shew his power and he who was so unjustly condemned shall judge the world in righteoâ—sness and he that was numbred amongst Transgressours shall at that great day judge and punish all transgressours And thus as Christ humbled himself in his Incarnation in his Life Death and Burial so God the Father hath exalted him in his Resurrection Ascension Session at the right hand of God and in constituting him Judge of quick and dead Jesus Christ by his Resurrection overcame all his enemies Heb. 2.14 Col. 2.15 death and him that had the power of death the Devil By his Ascension and sitting on the right hand of God he hath Triumphed openly over them and by his being appointed Judge of all he will avenge himself of all his enemies when all must appeare before that High Court of Justice from which there is no appeal So that the Lord Jesus Christ by his Resurrection Quanto humilius sese dejecit tanto sublimius exaltatus est Brent in loc is exalted above the grave by his Ascension above the earth by his sitting at Gods right hand he is advanced above the heavens and by being the Judge of all he is Exalted above Angels Principalities and Powers and as he was abased more than others he is Exalted above all others Thus in part the glorious Exaltation of Christ hath been set forth in the several degrees thereof For the further Demonstration of the Doctrine of Christs Exaltation let us consider the particulars thereof as they are contained in this Scripture and they are these three 1. God hath given him a name above every name 2. That every knee of things in Heaven and things on the earth and things under the earth shall bow to the Name of Jesus 3. That every tongue must confess
that Jesus Christ is the Lord. For the first of these we will enquire 1. What we are to understand by the Name given unto Jesus Christ 2. How this Name is a Name above every Name 3. How we are to understand this that God hath given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Christ a Name above every Name In Answer to the first First Some by this Name do understand the Name Christ Jesus and so take it literally but neither Jesus nor Christ is a name above every name 1. Not Jesus for that was the name of Joshua the Son of Nun the famous Captain of Israel called Jesus by the Apostle Hebrews 4.8 And of this Name was the High Priest Joshuah the Son of Josedek Haggai 1.1 1 Sam. 24 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unctus sive Christus Domini Isa 45.1 Nomen supra omne nomen non intelligendum est de aliquo externo cognomine vel Jesu vel Christi Brent Heb. 1.4 5. 2. Neither is Christ a name above every name for Saul is called the Lords anointed Christus Domini And so also the Prophet speaking of Cyrus calleth him the anointed of the Lord. We cannot therefore understand this of any name either of Jesus or Christ for Paul is here speaking not what the name of our Saviour was but of the Honour Dignity Power and Majesty to which Christ was advanced Secondly Others as Hierome and Theodoret do think that in that Christ was called the S nne of God he had therein a name above every name and this Exposition is gathered from that passage of the Apostle that Jesus Christ was much better than the Angels as he hath by Inheritance obtain'd a more excellent name than they for unto which of the Angels said he at any time Thou art my Sonne this day have I begotten thee But though this be true that to be the eternal Son of God is a Name above every Name yet this cannot be meant here for it is spoken of that which Christ was exalted to after his Humiliation but from Eternity he was the Sonne of God and did not cease to be so by his Incarnation and Humiliation Thirdly By Name therefore we are to understand that Power Dignity Per nomen potestas dignitas significatur Calvinus Gen. 6.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri nominis 1 Chron. 5.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Viri nominum John 1.14 and Authority which Christ was invested withal after the dayes of his flesh and Sufferings were finished 1 Sometimes in Scripture-phrase Name is put for glory and Renown So we read of men of Renown it is in the Hebrew Men of Name and of famous men Heads of the House of their Fathers What we read famous men is in the Hebrew Men of Names and thus the glory which Christ is invested withal is the Glory of the only begotten of the Father 2. By Name in Scripture-phrase is meant power and Authority and the Soveraignty by which Christ is King of Nations and King of Saints and thus the Scripture speaks The works saith Christ that I do in my Fathers Name John 10.25 they beare witness of me in my Fathers Name i. e. by the Power of God Acts 3.6 Acts 4.7 Thus Pâ—ter speaks to the Criple In the Name of Jesus Christ of Nazareth arise and walk i. e. by the Power of Christ for so it is expressed when the Council questioned them for this thing they are asked By what power or by what name have you done this So then we are to understand by Name that Honour Authority and Dignity which Christ now enjoyes in Heaven of which he spake when he was ascending into Heaven All power is given me in Heaven and Earth Mat. 28.18 and the Glory of Christs Name is such that it shall be celebrated through all the Ages of the World Heaven and Earth shall Ring with the praises of his Name as the Angels praised his Name at his Birth Behold I bring you good tydings of great joy Luk. 2.10 11 13 14. which shall be unto all people for unto you is borne this day in the City of David a Saviour which is Christ the Lord and suddenly there was with the Angel a multitude of the Heavenly Hoste praising God and saying Glory be to God in the highest on earth peace good will towards men So they do now praise him and worship him in Heaven Heb. 1.6 Rev 5.12 saying Worthy is the Lambe to receive Power and Riches and Wisdome and Strength and Honour and Glory and Blessing Secondly How hath Christ obtained a Name above every Name This Nomen super omne nomen a Name above every Name is a demonstration of Christs Super-Exaltation and it notes four things First This is a Name above every Name that Jesus Christ should be the only Saviour of the World that his Name should be the Only One Name by which we are saved Of this the Apostle The stone which the builders refused Acts 4.11 12. is become the Head of the Corner neither is there any Salvation in any other for there is none other Name under heaven given amongst men John 4.42 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we must be saved He is indeed the Christ the Saviour of the World which we may understand not only eminâ—ntly but exclusively He is the Saviour there is none besides him We read that God did raise Saviours to his people Israel so acknowledged the Levites in their solemn Fast-day Nehem. 9.27 Thou O Lord deliveredst thy people into the hands of their enemies who vexed them and in the time of their trouble when they cryed unto thee thou heardest them from heaven and according to thy manifold mercies thou gavest them Saviours who saved them out of the hand of their Enemies Such a Saviour was Moses to the Israelites from the Egyptians Joshua from the Canaanites Gideon from the Midianites Jeptha from the Ammorites and Sampson from the Philistims but all these were but partial petty and temporal Saviours These saved the body from misery and that but for a time Christ saves our souls from our sins Mat. 1.21 and that for ever All these Saviours stood in need of the Saviour Joshua himself had eternally perished had it not been for Jesus Jesus Christ was the only Saviour to whose most precious and saving Name all the Old Testament pointed at He was the Saviour in whom all the Promises were performed all the Types accomplished and all the Prophesies fulfilled Acts 10.43 Gen 49.10 Psal 110.1 Isa 7.14 Jer. 23.5 Dan 9.29 Hag. 2.9 Mat. 12.21 It was unto this only Name the Saviour that all the Prophets bare witness He he it was that was Jacobs Shiloh Davids Lord Isaiahs Immanuel Jeremies Branch Daniels Messiah and Haggie's desire of all Nations It is in his name and his Name alone that all Nations shall trust and that for salvation Secondly Jesus Christ hath a Name above every Name in that he
understand here by bowing the knee Answ 1. Some take this literally as the Papists who in their worship bow the knee as often as they heare the Name of Jesus mentioned The Learned Zanchy is of an opinion that some of the Ceremonies in use amongst the Papists might have an innocent Original as their signing with the Cross to show that they were not ashamed of the Cross of Christ with which the Heathens did reproach them and so the standing up at the Creed to note their resolution to strive together for the Faith that was once delivered to the Saints So genuflection to the Name of Jesus was say some in opposition to the Arrians who denyed the Divinity of Christ but whether these things were so innocent at the first seeing they are all of humane institution and have been abused to superstition we have justly laid the use of them aside And this Text cannot be so understood for if by Name we understand the power of Christ then by bowing the knee must be meant our submission and subjection to this power By bowing therefore to the Name of Jesus is understood that obedience and subjection which is due to the Soveraign power and Auhority of Christ Thus when Joseph was exalted to that Dignity and Authority in Egypt Gen. 41.43 Joh. 5.22 23. Mat. 28.18 Acts 3.15 1 Cor. 2.8 that there was none greater than he but Pharaoh himself They cryed in the streets where Joseph went Bow the knee Thus God the Father gave Jurisdiction and Authority to the Son that they which honour the Father might also honour the Sonne All power saith Christ is given me both in Heaven and in Earth He is the Prince of Life and the Lord of Glory to whom all obedience service and subjection is most due Quest 2. Who are they must bow the knee to Christ and be in subjection unto him Answ All Creatures for the Enumeration is full which Chrysostome thus Expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost in loc Things in Heaven on Earth and under the Earth i. e. Angels Men and Devils which Theodoret doth more clearly Explain 1. Things in Heaven i. e. good Angels and glorified Saints spirits of just men made perfect 2. Things on Earth all men living both good and bad 3. Under the Earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infernalia i. e. Devils and damned spirits All these must bow the knee and must yield subjection unto Jesus Christ I. All knees in heaven shall bow to Christ voluntarily 1. The good Angels they did alwayes honour and obey the Lord Jesus It was the joy of the Angels of Heaven to be Subject and Serviceable unto Jesus Christ 1. Before the Incarnation of Christ an Angel instructed Daniel concerning the Messiah Dan. 9.24 and how long it should be before his coming 2. When the fulness of time was come an Angel comes to the blessed Virgin and said Feare not Mary for thou hast found favour with God Luke 1.30 31. and behold thou shalt conceive in thy womb and bring forth a Sonne and call his Name Jesus 3. As soon as ever he was born an Angel brings the glad-tydings of it and a whole Hoste of them who sang together Job 38.7 Luke 2.13 and shouted for joy at the Creation of the world do with a song Celebrate Christs Nativity Glory be to God on High c. 4. When Jesus Christ was in danger to be kill'd by Herod an Angel warnes of the danger Mat. 2.13 and directs his Mother to flee with him into Egypt 5. When he was tempted by Satan forty dayes together a little before he entered upon the work of his Ministry Mat. 4.11 behold Angels came and Ministred unto him 6. When he was in his Agony in the Garden ready to take the cup of trembling out of his Fathers hand there appeared an Angel from heaven strengthening him Luke 22.43 This blessed Creature out of love and duty seeing his Lord and Master in such distress came in to succour him 7. And as the Angels gave the first notice of his Birth so also of his Resurrection an Angel told the woman He is not here Mat. 28.6 he is risen 8. The Angels attended Christs Ascension into Heaven for they told the Disciples Acts 1.11 That as they saw him ascending into heaven so he should come again from Heaven in like manner 9. And with infinite delight did they welcome Christ to heaven where Heb. 1.6 upon his first coming all the Angels did worship him Mat 25.31 2 Thes 1.7 Mat. 24.31 10. And Lastly When Christ shall come at the last day to judge both quick and dead he will come with all his holy Angels with him and shall be Revealed from Heaven with his mighty Angels who then most willingly will be employed to gather together all his Elect from the foure Windes of Heaven Col. 1.16 All this service the good Angels performe unto Christ not only as he is their Creator for by him were created even the things that are in heaven But they yield him this Subjection as he is their Head and Governour Col. 2.10 Eph. 1.21 22. and so he is called the Head of all Principality and Power i. e. Of Angels And this voluntary subjection to Jesus Christ is because they have benefit by Christ though not in a way of Redemption yet they owe their Confirmation unto Christ The good Angels though they were created good and excellent creatures Hoc ipsum quod sancti Angeli ab illo statu beatitudinis in quo sunt mutari in deterius nullo modo possunt non est iis naturaliter insitum sed postquam creati sunt gratiae divinae largitate collatum Aug. de fide ad Pet. Diac. cap. 23. Qui erexit hominem lapsum dedit Angelo stanti ne laberetur Bern. yet as creatures their state is mutable and they had in them a potentiality and a possibility to sin and fall as well as those Angels which left their first station But this possibility is removed by Christ who by his grace did lift up fallen man and by his Powen preserves the Angels that they shall not fall And therefore it is that in a way of thankfulness the Angels in Heaven do bow their knee in Subjection and Service unto Christ 2. As the glorious Angels bow the knee to Christ in heaven so the spirits of just men made perfect the souls departed do in Heaven praise adore and worship the Lord Jesus Christ and do yield voluntary subjection and obedience to him unto which duty they are more carried by a principle of thankfulness that Christ hath Redeemed them this is shadowed out unto us by the Vision of Saint John who having seen the Lord Jesus taking the Book with seven Seales and opening it he heard the Saints in Heaven singing a new Song and saying Thou art worthy to take the Book and to open the Seales thereof for thou wast slain
and Angels shall with one consent own acknowledge and praise Jesus Christ as the Lord and as their Lord. They shall acknowledge him to be the Lord their Maker and their Saviour and so they shall cry Hosanna to him and they shall acknowledge him to be their Lord and Soveraign and so they shall cast down their Crowns at his feet and with everlasting Hallelujahs sing Worthy is the Lamb that was slaine Rev. 5.12 13. to receive Wisdom Power and Riches and Strength and Honour and Glory and Blessing There is but one thing more to be opened in this Scripture and that is the end of Christs Exaltation which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Glory of God the Father 1. Some by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do understand that Jesus Christ is exalted unto the same glory with the Father in Heaven being now sate down at his right hand and so they make these words to signifie not the end wny but the end whereunto Christ was exalted And thus the Arabick and the Vulgar Latine Omnis lingua confileatur quia Dominus Jesus Christus in gloriâ est Dei Patris Rev. 3.21 And though I believe that there is a truth in this viz. that Jesus Christ after he had overcome his enemies sate down in his Fathers Throne yet I cannot see how the Greek will bear this Interpretation 2. We shall therefore take these words Vnto the glory of God the Father as signifying the great end of Christs Humiliation and Exaltation to wit the glory of God As God had no motive without himself so he had no end beyond himself John 3.16 Deut. 7.7 in giving of Christ God gave Christ for us because he loved us and wherefore did he love us but because he loved us and the maine end of all was Eph. 1.6 that all might be to the praise of the glory of his grace Thus Christs Exaltation was for the honouring of God the Father Jesus Christ prayed Father glorifie thy Name then came there a voice from heaven saying I have both gloâ—ified it and will glorifie it againe As if God the Father had thus answered Christ Sonne I have glorified my Name in thy Humiliation John 12.28 and I will glorifie it again in thy Exaltation God the Father glorifies his Son that he might glorifie his own Name Luke 10.16 John 5.22 23. He that despiseâ—h Christ despiseth God that sent him and he that honoureth the Son honoureth the Father Having spoken of the Exaltation of Christ as the Apostle handles the Doctrine of it in these Verses I shall conclude all with the improvement and Application thereof I. Use of Information If Christ was first humbled and then exalted Luke 24.26 Act. 14.22 we may learn from hence that as Christ first suffered and entered into his glory even so must we through many Tribulations enter into the Kingdom of Heaven As it was with the Head so may we expect it will be with the Members the Crown of Thornes before the Crown of life the Crosse of shame Joh. 19.2 Rev. 2.10 before the Throne of Glory Humiliation before Exaltation Christ got not the Crown sine sangâ—ine sudore he sweat drops of blood for it and we cannot expect an easier and shorter way to glory Our way to heaven is like that of the Israelites to Canaan Psal 66.12 which was through fire and water into a wealthy land 2 Tim. 2.11 12. This is a faithful saying If we suffer with Christ we shall reign with him first suffer and then reign we pass through Marah unto Elim through Bacah to Berechah through bitterness to blessedness II. Vse of Exhortation Is Jesus Christ thus exalted then let us our tongues our knees our hearts and our lives acknowledge him to be our Lord. Joh. 19. Joh. 19. Rev 4.10 Rev. 15.3 1. What the Jews and Pilate and Herod and the Souldiers did in scorne let us do in sincâ—rity They put a Crown of Thornes on his head let us cast down our Crowns at his foot-stool They bowed the knee and cryed Ave Rex Judaeorum Hayle King of the Jewes Ubi thronus Christi ubi sceptium ubi Corona ubi Puâ—pura ubi Ministri Crux fuit thronus sceptrum clavi purpura sanguis Corona spinae Ministri Carnifices Aug. Tanto charior es mihi quanto vilior factus es pro me Bern. let us bow the knees of our souls unto him and say Ave Rex Sanctorum Blessed be thou O King of Saints whereas the Cross was his Throne the nailes his Scepter his Robe was made Purple with his own blood his Crown was Thornes his attendants were the Executioners Say then O blessed Saviour thou art the more p ecious to my soul because thou wast so much vilified for my sake 2. Let us take heed that we do not violate our allegiance to him whom God hath exalted to be Lord and Christ Sinners Exod. 5.2 Psal 12.2 Luke 19.27 do not say Who is the Lord that we should obey his voice Do not say Who is Lord over us Do not O do not say We will not have Christ to reign over us 1. Consider Christ is a Saviour only to thâ—se that suâ—mit unto him He is the Authour of eternal life to them that obey him Heb. 5.9 It is a vaine thing to expect the Priviledges and Dignities that come by Christ and not to submit to the duties and services which are due unto Christ Tit. 2.11 12. The Gospel is a Message of Eternal life only to those to whom it is a rule of a spiritual life What will you cry to Christ to save you and in the meane time serve the Devil and your lusts But the true believer doth not only cast himself into the armes of Christ to be saved but also casts himself at Christs feet to serve him and is as willing to be ruled by him as to be Redeemed by him Many love Christ but it is for their own sakes who desire to finde but will not be at the paines to seek him Multi amant Christum sed non propter Christum amant benedictionem non jurisdictionem multi cupiunt Christum consequi qui nolunt sequi desiderant invâ—nire quem nolunt quaerere Mâ—retricius amor est plus amare annulum quam sponsum Aug. and so instead of serving the Lord Christ they do but serve themselves upon him 2. Consider O foolish sinner that every knee must one day bow to Christ O then what folly is it to rebell against him to whom thou must at last be forced to bow Would the Brethren of Joseph think you have so despised and despitefully used Joseph if ever they had thought that there would come a day that they must supplicate to him for their lives and liberties The proudest sinner will at the last day Mat. 7.21 cry Lord Lord c. Do not then lift up the heel against him to whom thou
must one day bow the knee 3. Consider That the sinnes of Christians are far greater than of the Jews against Christ They sinned against Christ in the state of his Humiliation but we sin against Christ who is now exalted on the right hand of God The Jews put Christ to death for saying Mat. 26.64 Hereafter you shall see the Son of Man sitting on the right hand of power and coming in the Clouds of Heaven and shall we we Christians put the Lord of glory to open shame who do believe that he is sate down at the right hand of the Majesty on High Acts 3.17 The Jews many of them both Rulers and people knew not that Jesus was the Christ they had a hand in his death but it was through ignorance for had they known it g Cor. 2.8 they would not have crucified the Lord of Glory but it must be horrible wickedness for us to rebell against Christ who do believe his Exaltation Sub pedibus ejus eris aut adoptatus aut victus Aug. 4. And Lastly Consider That Christ at last will be too hard for the most hard-hearted sinner If you will not bow you will be broken O obstinate sinner if thou wilt not kiss the Son thou wilt lick the dust under his feet if thou wilt not bow as a Child thou wilt be made to bow as a Slave if thou wilt not bow to his golden Scepter Mat. 11.29 Psa 110.1 thou wilt be broken with his Iron Rod In a word if thou wilt not bear his Yoke thou shalt become his Foot-stool III. Vse of Comfort to Belâ—evers great is the Consolation which doth arise from the doctrine of Christs Exaltation 1. Is Christ exalted to the right hand of God then we may comfortably believe that he hath perfectly satisfied Gods justice for us John 16.9 we may now rest upon Christs righteousness that he hath accomplished fully all his undertaking because he is gone to the Father Christ by his Death overcame his enemies by his Resurrection he scattered them by his Ascension he triumph't over them by his Death he paid the debt by his Resurrection he came out of Prison and by his Ascension he shews himself openly to God the Creditor and pleads satisfaction The Humiliation of Christ confirmed and ratified the New Testament his Exaltation gives him opportunity to execute his last Will and Testament for he is now exalted as a Conquerour Rev. 1.18 and hath the keys of death and hell delivered to him This comfort the Apostle urgeth upon the Doctrine of Christs Exaltation for if when we were enemies Rom. 5.10 we were reconciled to God by the death of his Son much more being reconciled we shall be saved by his life Our salvation began in the humiliation but it is compleated in the Exaltation of Christ Heb. 7.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did not undertake what he was not able to finish for he saves his people to the uttermost 2. This is our comfort though Christ be highly exalted yet he is mindful of us He is not only a faithful High Priest in things pertaining to God to make reconciliation for the sins of the people but he is a merciful high Priest Heb. 2.17 18. to remember the sufferings of his people and to succour those that are temptâ—d The Lord Jesus though he be safely landed upon the shore of eternal glory yet he hath an eye to and a care of his poor Church Heb. 4.15 Heb. 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is tossed with tempest and afflicted He is not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that can be touched with the feeling of our infirmities but he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he doth pro magnitudine miseriae condolere he bears a share with us in our afflictions and temptations The manner of men is that great preferments makes them forget their former poor acquaintance Honores mutanâ— mores but it is otherwise with Chrâ—st He is exalted above the Heavens and yet he is not unmindful of his Church on earth The dayes of his Passion are ended but not of his compassion as Joseph though he was the Favourite of Egypt yet was not ashamed to own his Brethren who were poor Shepherds Heb. 2 11. Heb. 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 20.17 Exod. 28.9 10. no more is Jesus Christ ashamed to call us Brethren Christ is gone into heaven as our Fâ—re-runner and there he is an Advâ—cate for us with the Fa her Just when Christ was going into heaven he sends this comfortable message to his Disciples I ascend to your God and my God to your Fa her and my Fa her Our great High Priest hath all the names and necessities of his people written upon his Breast-plate Believers are engraven upon the palmes of his hands Isa 49.16 Cant. 8.6 yea they are set as a Seal upon his heart Videmus caput nostrum super aquas Greg. 3. And last Consolation is this Christ is exalted to heaven and so shall all believers in due time the Head hath taken possession of heaven for all his Members In all the several parts of the Humiliation and Exaltation of Christ he acted not as a single person but as the Second Adam representatively as a publick person so that all those who are in Christ Jesus have an interest in that Redemption he hath purchased for Believers Gal. 2.20 Rom. 6.8 Christ was crucified and a believer is crucified with Christ Christ dyed and a believer is dead with Christ Col. 3.1 Christ rose from the dead and believers are risen with Christ Christ is ascended up to heaven and believers sit together with Christ in heauenly places Eph. 2.6 1 Cor. 6.2 Christ wil come to judge the world and the Saints as Assessors to Christ shall judge the world Rev. 3.31 Christ is sate down in his Fathers Throne and believers shall sit with Christ in his Throne In a word our Lord Jesus Christ who is now possest of the glory of heaven John 14.3 Joh 16.24 will come again to fetch us to heaven that we may be where he is that we may not only see his glory but partake of it for when he shall appear we shall appear with him in glory Col. 3.4 THE SATISFACTION OF CHRIST DISCUSSED COL 1.20 And having made peace through the blood of his Crosse by him to reconcile all things unto himself by him I say whether they be things in earth or things in heaven THE Apostle having congratulated the Colossians their faith and love and other graces and poured forth a prayer for them in the 14. verse he enters upon a Declaration of the Gospel-mystery the Person and Offices and work of Christ His person ver 15 16 17. he is God c. his Office ver 18. he is the Head of the body the Church c. His work in the 20.
passion of God-man Man being every other way finite must have suffered infinitely in regard of duration even to eternity And none but Christ who was infinite in regard of the subject and dignity of his person as he was God could have so speedily and effectually delivered us from this punishment by suffering it himself whereby Gods justice was satisfied his hatred against the sinner removed and his mercy at liberty to act in the pardon of the sinner Sixthly This passion of Jesus Christ God was graciously pleased to accept for us and impute to us as if we had suffered in our persons and so he receives us into mercy And this is the substance of the Doctrine of the Gospel about mans salvation So much for the first thing the Explication of the point 2. I now come to the Assertion or Demonstration of it that you may receive this Doctrine as a Truth not built upon the traditions of men but revealed in the Word of God Now to prove this point viz. That the death of Jesus Christ is the procuring cause of mans Justification and Salvation I may use two sorts of Arguments First Some from the consideration of Christs death Secondly Some from the consideration of mans Justification and Salvation 1. From the consideration of Christs death I shall offer six Arguments 1. It s Possibility 2. Necessity 3. Nature 4. Cause 5. Vicegerency 6. Peculiarity First From the possibility Let me be bold to assert had it not been for this purpose it had not been possible for Christ to dye as it was not possible for Christ to be holden of death Acts 2.24 the price being paid and so the Prisoner of course to be released so it had not been possible because not just Id tantum possumus quod jure possumus to put him into a prison if it had not been to pay a debt And a debt of his own he had none he was a Lamb without blemish and without spot 1 Pet. 1.19 Holy blameless undefiled separate from sinners Hebr. 7.26 He knew no sin 2 Cor. 5.21 which I the rather mention because Sâ—cinus hath the impudence to lay down this blasphemous Assertion That Christ like the Jewish High Priest did offer for himself as well as for the people You have seen he had no debt no sin of his own he professeth of himself that he did alwayes those things which pleased his Father John 8.29 and therefore he must needs dye for our debts it is plain that Adam had he continued in integrity should not have dyed death is not the effect of nature then the Saints in glory must dye again for they have the same nature but the fruit of sin death entred into the world by sin Rom. 5.12 And the Apostle proves the sin of Infants expressed by that Periphrasis such as have not sinned after the similitude of Adams transgression from the death of Infants and in Adam all dyed i. e. by his sin 1 Cor. 15.22 Therefore Jesus Christ being purified from the guilt of Adams sin by his holy birth and no lesse perfect than Adam should have been could never have dyed if not for our sakes Secondly From the necessity of Christs death it was necessary for our Salvation and Justification without which end it had been in vain The Socinians mention two other reasons and ends of Christs death the one to be an example of obedience but such we have many others upon far less charge the other to be a ground of hope for the remission of sin and the fulfilling of Gods promises but properly it is not the death but resurrection of Christ which is the ground of our hope 1 Cor. 15.14 If Christ be not risen your faith is vain so that those ends are improper and insufficient And to strike it dead I urge but one place Gal. 2.21 If righteousnesse come by the Law Christ is dead in vain What can be more plain if righteousnesse be not by Christ that the death of Christ be not the procuring cause of our Justification Christ is dead in vain to no end or as Grotius and others rather understand without any meritorious cause i. e. our sins however all comes to one Thirdly From the nature of Christs death it is a Sacrifice this consists of two Branches 1. Sacrifices did expiate sin 2. Christs death is a Sacrifice and a sin-expiating Sacrifice 1. I say Sacrifices did expiate sin Levit. 1.4 He shall put his hands upon the head of the burnt-offering and it shall be accepted for him and many such places And this they did typically which strengthens the cause we have in hand as representing and fore-signifying Christ without which it was not possible for the blood of Buls and Goats to take away sins Hebr. 10.4 And the sins pardoned under the Old Testament were pardoned thorough Christ and not through any vertue of their Sacrifices Christ being a Mediatour for the Redemption of the Transgressions that were under the first Testament Hebrewes 9.15 2. And this brings in the second Head that Christs death is a Sacrifice and a sin-expiating Sacrifice if either the names or nature of it may be regarded for the names and titles proper to Sacrifices they are attributed to it and God doth not give flattering titles nor false names but such as discover the nature of things it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation or offering up of himself Ephes 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.25 to omit others and for the nature by vertue hereof sin is atoned he is our High Priest for this end to make reconciliation for the sins of the people Heb. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by an Enallage put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pacifie God reconcile God turn away his wrath You meet with all things in Christ which concurre to the making of a Sacrifice The Priest he is our High Priest the Sacrifice himself Christ was once offered the shedding of blood and destroying of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the essential part of a Sacrifice Add to these 1 Cor. 5.7 Christ our Passeover is Sacrificed for us where is a double Argument 1. That Christ is expresly said to be Sacrificed 2. That he is called a Passeover which at the best seems to have been both a Sacrifice and a Sacrament Now then Christs death being a Sacrifice it appeares that it appeased Gods wrath procured his favour Fourthly From the cause of Christs death I might urge a double cause 1. The inflicting cause it was Gods displeasure Nothing more plaine than that he had a very deep sense of and sharp conflict with Gods wrath from those dreadful horrours in the Garden where his soul was exceeding sorrowful unto death not certainly at the approach of an ordinary death which many Martyrs have undergone with undaunted courage but at the apprehension of his Fathers anger and upon the Cross where he roared out that direful complaint My
He that hath promised pardon to the penitent hath not promised repentance to the presumptuous sinner Thus Austin was converted with a Tolle lege Take up the book and read the Book was the New Testament the place he opened was the Epistle to the Romans where he first cast his eye upon the thirteenth Chapter the words these not in gluttony and drunkennesse not in chambering and wantonnesse c. This stroke him home But the most ordinary means of our Effectual Calling is the Preaching of the Word which though the world account foolishness 1 Cor. 1.18 An esse sibi cum Christo videtur Qui adversus sacerdotes Christi facit Cyprian de unit Ec. Edit Goul. Sect. 15. 1 Cor. 4 15. is the power of God unto Salvation And though by other means men may be called yet seldom or never any are called that neglect and contemn this God delights to honour his own Ordinances and to credit and encourage his Ministers and because he is pleased to make use of the Word they Preach as seed therefore it it his Will and pleasure that his people should own and reverence them as their Fathers In Christ Jesus I have begotten you through the Gospel and therefore I am confident they can have no good evidences of their Christian Calling that secretly despise openly revile secretly undermine openly oppugne the Ministerial Calling Christ will not own them as his Children that refuse to honour his Ministers as their Fathers He that despiseth you despiseth me Luke 10.16 So much for answer to the fifth Question Question 6. What is the end of this Call What but that which is the end of all things the glory of God what but that which should be the end that all men should aime at the salvation of their souls Here we may see the glory of Gods free grace and mercy the immutabilitie of his purposes the holiness of his nature in that he makes us fit for communion with himself before he admits us to it Col. 1. the wisdom of his Counsels and last of all the exceeding greatness of his Power For though the Effectual Calling of a soul be no miracle yet there is as much power manifested in it as in any miracle that Christ wrought yea as in all the miracles which he wrought if they be put together For here the blind eyes and deaf ears are opened the withered hands and lame legs are restored the bloody issue stanched the Leper cleansed Legions of Devils cast out the dead soul raised to walk before God in the Land of the Living In a word the water is turned into wine the water of contrition into the Wine of sweetest spiritual Consolation Question 7. When is the time that God calls As the persons are chosen so the time is appointed called therefore the acceptable yeare of the Lord the accepted time the day of visitation the day of Salvation What hour of the day God will please to call any person in is to us uncertain this only is certain that we must be call'd within the compass of this present life or else we shall never be call'd There 's no Preaching to souls in the Prison of Hell no constituting of Churches there if the Spirit of God be not our Purgatory fire here in vain shall we look for any other hereafter Thus briefly of the seventh Question Question 8. What are the Properties of this Call 2 Tim. 1.9 First It is a Holy Calling holy is the Authour of it holy are the means of it holy are the ends of it holy are the Subjects of it God is the Authour the Word is the means holiness it self the end none but holy men the Subjects I cannot but wonder at the impudence of profane men that they should call themselves Christians that they should call God Father that they should call Christ Saviour if they be Christians where is the savour of those precious oyntments those special graces that run down from the head unto all his members and give the only just reason why we should be denominated Christians I wonder the meer civil person can sleep so securely with his short covering he boasts of a righteousness and is a meer stranger to holiness he separates those things which God hath perfectly and inseparably united Holinesse and Righteousnesse God hath so knit and coupled together To serve him in holinesse and righteousnesse Luke 1. that he reckons no service performed to him where either of these is wanting It is a part of our Righteousnesse to be holy in our converse with God It is a part of our Holinesse to be Righteous in our converse with men Therefore I shall adde the deceitful hypocrite unto the deceived equillist the one drawing as near to God with his external righteousness as the other doth with his pretended Holinesse both stand at a distance from him he beholds them afar off and though he hath Called them to be Saints 1 Cor. 1.2 yet they are not Saints by an Effectual Calling Phil. 3.14 Hebr. 3.1 Secondly It is an high and heavenly Calling a learned Critick supposeth that the Apostle in bestowing this Epitath high upon our Calling Grotius Dr. Hammond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludeth unto the Olympick games an allusion which indeed he much delighteth in throughout all his Epistles there the Master a Ruler of the game who was also the Keeper and Bestower of the prize stood upon the higher ground called to those that were engaged to that noble exercise to begin the Race proportionably unto this Christians having a Race set before them Hebr. 12.1 which they must run with patience at the call of their great Director who utters his voice from heaven unto their hearts they first start so that the Calling is high because we are Called from on high but this is not all for besides that it is an high way though it be no common way that we are Called to run in all the exercises and employments that a Christian is Called to they are exceeding high such as are the service of God the mortification of lusts the fighting against principalities and powâ—rs of darkness the trampling upon all the gilded glisterring vanities of this world such are the denial of a mans self the taking up the Crosse daily the following of Christ and the shewing forth all his vertues that hath called us such are warme devotions spiritual meditations fervent supplications holy breathings and aspirings after communion with the ever blessed God in a conscientious use of his Ordinances all these are employments too high for those that are skild in nothing else but Satans and the Worlds Drudgery too high for any but those that are endued with grace and power from on high to perform them Yet farther this Calling is high not only in regard of the Director and the Race but in regard of the prize as the reward that we shall receive from the righteous Judge What is
apprehended as attainable by the new Covenant by it comes union to and interest in the person of the Mediator by it is the appropriation and application made of what he hath done and suffered in sinners behalf by it is acceptance given to Gods gracious offers in the Gospel What more meet and just and necessary are not Gods ways in requiring faith equal 4. Behold the danger of ignorance or mistake in this great fundamental point upon which salvation or damnation have such immediate and necessary dependance in other matters not so great danger How justly censurable then is the folly of those that cannot patiently hear the doctrine of faith but think of time laid out upon it as Judas of the ointments expence What needs this waste But truly if you are ignorant of Gods righteousnesse which is by faith in the Son of God you will take other ways in which ye cannot find salvation ye will ye will go about to establish your own righteousnesse Rom. 10.3 5. The usefulnesse and needfulnes of a Gospel-Ministry is hence manifest Faith cometh by hearing Rom. 10.14 15. How shall they believe on him of whom they have not heard and how shall they hear without a Preacher c. How beautiful upon the Mountains are their feet that bring the glad-tidings of salvation and as workers together with God build up precious souls in their holy Faith The second sort of Uses shall be made up of conjoyned Exhortation and Admonition Admonitory exhortations Exhort First Labour after this Faith Heb. 3.12 and take heed lest there be in you an evil heart of unbelief Evil it is to God it dishonoureth him and disappointeth him Evil to us deprives us of our offered happinesse and bringeth upon us swift destruction certain and aggravated condemnation take heed of this grosse self-murder of unbelief make use of the means before prescribed for the begetting and increase of Faith beware oppose those things that are Opposite unto faith This Exhortation is to al. Secondly To those that pretend they have faith Try whâ—ther your faith be right or no and to thâ—s end make use of and apply those notes and properties of faith before handled Yet spend not so much time in trying whether you have it as in exercising it in this many weak Christians are very faulty and this will be the way to make all sure for you and in due time clear to you Thirdly To those that upon trial find they have this excellent grace of faith 1. Rejoyce and comfort your selves against all your sins fears the worlds troubles Satans temptations for as to all thou art more than Conquerour Rom. 5.2 If thou believest rejoyce in hope of the glory of God for he that believeth shall be saved 2. Bless God and boast not there 's no cause of boasting faith is the gift of God there 's cause of thansgiving it 's the hand to receive all other gifts If ye hope for salvation by faith be humble and glory not for boasting is excluded by the Law of Faith Rom. 3.27 the constitution of faith for the salvation of sinners thereby If ye stand by Faith be not high-minded if ye abound in Faith Col. 2.7 abound therein with thanksgiving for ye ow the more Rom. 1.17 3. Live by faith Paul from Habakkuk asserts the just shall live by faith and propounds his own example of living by the faith of the Son of God Be much in the actings and exercise of Faith and make your lives full of the fruit and efficacy of faith yea peculiarly exercise faith in dependance upon God for the support and perseverance of your faith Draw down to practice what you know of faith and ye shall know more satisfactorily the Doctrine of faith than the wisest in the world according to the letter Live by the Faith of the Son of God it is not notion but action not word but life and then wait till faith shall be turned into vision and being perfected be abolished having done its work and then at least ye shall be fully satisfied concerning it 2 Tim. 2.1 4. Labour to be strong in the grace of Faith that is in Christ Jesus not only for your own sakes to avoid those anxieties which weakness of faith causeth but for Gods sake that by strong faith ye may with Abraham the father of the faithful Rom. 4.20 give much glory to God who hath annexed glory to believing 5. Pity them that do not believe and labour to propagate your faith Whose soul that by faith are themselves secured would not bleed in consideration of the dangerous yea certainly miserable estate as before described of unbelieving friends relations acquaintance Warn them exhort them while it is called to day pray for them yea strengthen the weak in faith and offend them not by going to the utmost bounds of your Christian liberty 6. Esteem them precious that have this precious faith and have not the Faith of Christ with respect of persons Jam. 2.1 Verse 5. Let the poor of the world that are rich in faith and heires of the Kingdome be honourable in your esteem as they are in Gods REPENTANCE NOT TO BE Repented Plainly Asserted and Practically Explained Acts 5.31 Him hath God exalted with his right hand to be a Prince and a Saviour for to give repentance to Israel and forgivenesse of sins REpentance being the Subject of this day in the course of this moneths exercise to be discussed I must wave the Coherence and Connexion of the Text only desire you to note that the Apostles assert the prerogative of Christ as their Apology for their disobedience to humane commands when they forbidden did proceed to preach and a reason thereof is demanded the answer is made in short Whether we obey God or man judge ye Jesus Christ is exalted to be a Prince and a Saviour to subdue his enemies by Repentance and support his Subjects by Remission of sin The Text presents us with two parts considerable 1. A Donor Jesus Christ exalted to be a Prince and a Saviour 2. The Donation and that is double Repentance Remission of sin Answerable to the parts of the Text the Doctrines which might be inferred to our instruction would be two Doct. 1. Repentance and Remission of sinnes are the especial acts and advantages of Jesus Christ his exaltation Doct. 2. It is the sole prerogative of the Lord Jesus to give Repentance and Remission of sins But I must not insist on a formal discussion of either of these doctrines my work and intention being to unfold and practically explaine the nature of that most necessary at all times though now more especially grace of true Gospel-Repentance And therefore praetermitting the doctrines let me propound to your serious consideration these four things viz. the 1. Nature Of Gospel-Repentance 2. Necessity Of Gospel-Repentance 3. Notes or Characters Of Gospel-Repentance 4. Next way or means Of Gospel-Repentance First
sinned before the Lord 2 Sam. 12.13 Returning Israel must take with them words and say Receive us graciously take away all iniquity Ashur shall not save us we will not ride upon Horses neither will we say any more to the work of our hands ye are our gods Hos 14.3 When the Prodigal comes to himself he goeâ—h to his father and cryeth I have sinned against heaven and against thee I am no more worthy to be counted thy son make me as one of thy hired servants Luk. 15.21 Confession of and prayer for sins pardon are such inseparable concomitants of Repentance that the whole work of Repentance is expressed by them as if they were the formality thereof thus when Repentance is the result of Gods chastisements God observes if they shall confesse their iniquity and the iniquity of their Fathers their trespasse whereby they have trespassed against me and that they have walked contrary unto me then will I be merciful Levit. 26.40 When Achan is called to Repentance he is required to give glory to God and confesse his iniquity Josh 7.18 and so Israel is required only to acknowledge her iniquity that she hath transgressed against the Lord her God and hath scattered her wayes to the strangers c. Nay the very promise of pardon to the penitent is entailed on an humble suppliant confession of sin if we confesse our iniquity he is merciful and gracious ready to forgive us our sins 1 Joh. 1.8 So that there is no coming to God but with confession of sin and prayer for its pardon and indeed there is great reason that these should accompany true Repentanee because confession and supplication are First The vent of grief they give ease and quiet to the penitent perplexed soul conviction concealed is like a burning bile in which the ill humours in a mans body do rancour and swell burn and pain the whole body as willing to be gone and only giveth ease by being lanced open'd and let out by confession and supplication guilt concealed is like the winde confined in the bowels of the earth making roaring ruptures and dreadful earthquakes unconfest sin is the spring of horror and principle of all amazement David found it so on his sad experience Psal 32.3 When I kept silence my bones waxed old through my roaring all the day long but I acknowledge mine iniquity untill then he could find no comfort Secondly The vomit of sin so Origen did usually call confession for it is the loathsome rejection of sin an easing of the soul by evacuation of what burdened it casting up with grief and pain what we cast off with detestation confession is the emptying the soul of sin by expression of all passion against it self accusation and condemnation turn the heart and whole man against sin shame makes us shun evil the penitents in the Primitive times did confesse their iniquities to God in the sight of the Church and if they again relapsed into the same sin and apostatized to their old course were said to return with the Dog to his vomit and the Sow to her wallowing in the mire 2 Pet. 2.22 Thirdly The vindication of Gods justice in all the afflictions by him inflicted David acknowledgeth and cryeth out Against thee thee onely have I sinned and done this evil in thy sight that thou mayst be justified when thou speakest and clear when thou judgest Psal 51.3 and therefore confession is said to be a giving glory to God Josh 7.19 Jerem. 13.16 Lam. 3.39 It quells all quarrelling passions against God Why should a living man complain a man for the punishment of his sinne The language of a confessing penitent is Thou hast punished us lesse then our Iniqui ies do deserve Ezra 9.13 And to us belong Confusion of face but to the Lord belongeth Righteousnesse Daniel 9. 〈…〉 Fourthly The voice in which God is well-pleased God loves to see his people with ropes about their necks Only acknowledge thine iniquâ—ty is Gods demand this soon meeteth with acceptance I have sinned is no sooner spoken by David 2 Sam. 12.13 but the Lord also hath taken away thine iniquity is replied by the Prophet nay Psal 32.5 David can witnesse I but said I will confess and thou forgavest mine iniquity God will nor stay his correcting hand untill the stubborn heart acknowledge his iniquity but then he will do it Levit. 26. the compassions of God give an affectionate check to the sharpest corrections of his children if but moved by their confession and complaint Ephraim cannot sooner relent under Gods hand than he repent of his anger I heard Ephraim bemoaning himself saying I was as a Bullock unaccustomed to the yoke I was ashamed I was confounded turn me and I shall be turned moves Gods very bowels to pity Is not Ephraim my dear son Is he not a pleasant childe I will surely have mercy upon him Jer. 31.18 19 20. We see then that there is much reason why the Gospel-penitent must be a confessing suppliant but before I passe this Conclusion let me briefly propound unto you the Rules which must guide our Confession evidencing and accompanying our Repentance and they are these 1. Confession must spring from Conviction and spread it self unto Condemnation Soul-sense of guilt unto sighing must make the tongue speak of it unto shame compunction of spirit must be expressed by supplication Then shall you remember your own evil wayes and your doings that were not good and shall loath your selves our common Translation reads it But shall judge your selves not worthy to live as other and better Translations read for your iniquities and your abominations is the promise of the Covenant of Grace Ezek. 36.13 Confession of sin wh ch springs not from sensible conviction and spreads not to self-condemnation is an historical narration verbal recitation of sin like the cursory reading of an ordinary Inditement no penitential confession of sin the penitent prodigal begins with I have sinned and ends with I am not worthy it is an easie matter for Saul to say I have sinâ—ed I have transgressed the Commandment of the Lord but still he staves off the sense of it and not only disputeth against reproof but at length diverts his conviction by an Apology I feared the people and obeyed their voice 1 Sam. 15.24 Conscience is placed in us the Law spread before us and self-scrutiny imposed on us as precursive to our repenting confessions we are required to judge our selves which imports to be convinced we deserve to die and so to put halters on our own necks 2. God alwayes and men ordinarily must be the object of our confessions and supplications Whatever sin is committed God is the object of it his holy Law is violated by it though some sins are committed against God immediately and extend not unto men as all breach of the first Table of the Law and miscarryings of acts of Religion yet all sins against men are also against God who is
the fish it is said that he may learn to pray there and preach after Go Temptation winnow me that man well that he may not be full of self-confidence that he being converted may strengthen his brethren Go death saith he smite such a womans husband that she may be destitute of worldly comforts then will she trust in me 1 Tim. 5.5 and fall to prayer and supplication Go ye Caldeans and Sabeans and work your will on my servant Job yea Go Satan and do thy worst make ye him poor I 'le make him honest and pious and more than a Conqueror and bring him forth as gold I will leave a poore people saith the Lord and they shall trust in me In a word the Lord saith Zeph. 3.12 the end of all chastisement is That we should be made partakers of his holinesse Hebr. 12.10 2. If God deliver it is that we should serve him in holinesse and righteousnesse Go saith the Lord to Moses Luke 1.74 75. deliver me that people that they may be to me a Kingdome of Priests and an holy Nation Let Naaman be healed Exod. 19.5 6. that he may become a Convert to that God that hath healed him Sanctifie me that first-borne sonne 2 Kings 5. Exod 13.2 whom I have given thee again Secondly In all Ordinances whose sole and proper end is Sanctification The Word is to sanctifie John 17.17 The commands 1 Thes 4.3 The promises to sanctifie 2 Cor. 7.1 The Sabbath is a signe between God and us that he is the Lord that doth sanctifie us Exod. 31.13 The Sacraments Baptisme is to sanctifie Ephes 5.26 The Lords Supper so Discipline Censures Absolution c. Church-communion private Conference All Ordinances agree in this some of them are for Conversion some for Confirmation all for Sanctification Reas 2. This is that which constitutes a Christian and from which he is denominated All the Christians and Church-members of old were called Saints the Saints at Rome Corinth Ephesus c. That is the Christians of those places and Churches not Saints departed and Canon zed but such Saints as we are or should be visible Saints followers of holinesse And therefore as one is called a Scholar because he followes learning another a Merchant because he follows Merchandize so is the Christian to follow holiness To imagine a Christian without holinesse is to call one rich that hath neither goods nor lands a Scholar without learning to imagine a Sun without light and fire without heat which is a pure contradiction It is holinesse which constitutes the Christian as it is the soul which constitutes the man who without it is a dead carcasse hand foot heart move not neither can the eye see eare hear or tongue speak without the enlivening soul so is the Professor a carcasse or shadow without holinesse all his works dead works his prayers dead praises dead yea his faith hope repentance without holinesse mortua mortifera all dead and deadly Reas 3. Without this no man shall see the Lord. This is the Menacing reason of the Text where there are two things to be explained First One implyed Secondly The other expressed 1. That implied is That in seeing the Lord is the compleat beatitude of the soul Blessed are the pure in heart they shall see God Mat. 5.8 i. e. see the Lord Jesus for the Godhead is invâ—sible No man hath seen God at any time nor can we see him 1 Tim. 6.16 But the holy person shall see Christ and the glory of the Divine Essence as much as finite can comprehend of infinite yea see God and live see Christ and be like him 1 John 3.1 2. Jesus Christ seen in heaven is the glass of the Trinity in him we shall see the fulnesse of the Godhead bodily And he is a transforming glasse to those that see him who shall be changed into the same image from glory to glory 2 Cor. 3.18 And the sight of Christ will be to us a transfiguration sight when I look into another glasse I see the image and representative of my self and as it were another self but when I shall look into this glasse I shall see another image and representation as a Parelius by the reflexion of the Sun and as I may say another Christ Hence we commonly call the vision of God the beatifical vision as one saith elegantly Fides justificat Charitas aedificat Spes laetificat Visio beatificat Faith justifies Charity edifies Hope pacifies but it is Vision which glorifies And I may adde Sanctitas qualificat holinesse qualifies that Vision may glorifie And this leads me to the second thing which is expressed 2. Without this no man shall see the Lord. Mark the word no man Be he rich or poor Prince or Peasant yea be he a Prophet Apostle Minister Martyr yea we may carry this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 higher no Angell shall see the Lord what parts soever the man hath whatsoever duties he performeth let him be this or that or any other the best profession way Church let him do let him suffer let him be let him give let him hold what he will â—f he be not holy he comes not into Gods beatifical presence he enters not into the holy hill of God But were he as the Signet oâ— the right hand he must off were he an anointed Cherub he must out down came the Angels when they had laid down the r holinesse and Adam was driven out of Gods presence when he had driven out holinesse Reas 4. The fourth and last Reason is that thundering one of Saint Peter 2 Pet. 3.10 11 12 13. When the last Trumpet shall sound and sound louder and louder when the day of the Lord shall come as a Thief in the night in the which the Heavens shall pass away with a noise and the Elements shall melt with fervent heat the Earth also and all the works therein shall be burnt up Seeing then all these things shall be dissolved what manner of persons ought we to be in all holy Conversation and godliness looking for and hastening unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the Elements shall melt with fervent heat Neverthelesse we according to his promise look for new Heavens and a new Earth wherein dwelleth righteousnesse Here is nothing but terror in the Text Lamentation and mourning and woe A Thief in the night a great noise fire melting burning dissolving yet is holinesse and righteousnesse secure The new Creature looks for a new Heaven and a new Earth wherein there will be room for holinesse if there be none here as for Lot in Sâ—dome This holinesse is like the blood of the Passeover on the door posts when the destroyer was abroad and a dreadful cry all Egypt over then were the Israelites ready with their loyns girt and staves in their hands expecting the good houre of their last Redemption We have seen it may be
Secondly his Omnipotency can secure us from dangers The Creation is a standing Monument of his Almighty Power for what but Omnipotency could out of nothing produce the beautiful Fabrick of heaven and earth man cannot work without materials but God doth and that which exalts his power is that he made it by his Word he spake the Word and they were made saith the Psalmist Psal 33.9 There went no greater pains to the Worlds Creation than Gods command Moreover the World is preserved from perishing by the power of its Maker Certainly without the support of his mighty hand the World had long before this time relapfed to its primitive nothing Many instances we have of his power in those miraculous deliverances which he hath shewn to his people in their extremity sometimes by suspension of the Works of Nature his dividing the Red Sea and making it as a solid Wall that the Israelites might have a secure passage his stopping the Sun in its course that Joshua might have time to destroy his enemies his suspending the nature of the fire that it might not so much as singe the garments of the three Hebrews his shutting the mouth of the devouring Lyons and r turning Daniel in safety from that dreadful Den And are not all these and many others of this kind not only the pregnant testimonies of his love but the everlasting Characters of his Omnipotency Moreover that which expresses the power of God with as great a lustre is the turning of the hearts of many cruel enemies from their intended rage to favour his people thus did he change the heart of Esau who had resolved the death of his brother that instead of killing him he exprest the greatest tendernesse and the most endearing affections to him thus did he so sway the hearts of the Egyptians towards the oppressed Israelites that instead of securing them under bondage they encouraged their departure by enriching them with jewels of silver and of gold Exod. 12.35 Now our duty is to glorifie this power of God by placing our trust on him Psal 121.2 3. My help comes from the Lord who made the heavens and the earth he will not suffer thy foot to be moved by dependance on God the soul is composed in the midst of the most apparent dangers as the upper Region of the Aire is calme and serene whatever stormes are here below thus David expresses the same courage in all Estates when he was retired into a Cave to shelter himself from the fury of Saul he sung the 57. Psal which he then composed My heart is fixed O God my heart is fixed Psal 57.7 I will sing and give praise and afterwards when he triumphed over Hadadezer the King of Zebah he composed the hundred and eighth Psalme and sung the same words O God Psal 108.1 my heart is fixed I will sing and give praise iâ— faith taught him the same song in the Cave and on the Throne in all our exigencies we should apply the power of God the cause of our perplexing fears is our low apprehension of Gods power and therefore when we are surrounded with difficulties and dangers then we are surprised with terror and dispondency whereas when there are visible means to rescue us we lift up our heads but our duty is in the greatest extremities to glorifie his power and to refer our selves to his goodnesse and though we cannot be certain that God will by miracles rescue us from dangers as he did many of his people in former Ages yet we are sure he will so abate the power and force of the most injurious enemies as they shall not conquer the patience nor break the hope of his people 4. We owe perfect obedience to Gods will vid. Subjection to his Commands and submission to his Providence 1. Subjection to his Commands As he is the first cause so he is the Supreme Lord he that gave us life must give us law God hath an absolute title to our service as Creator this made the Psalmist desire the knowledge of Gods Commandments in order to his obedience Psal 119.73 Thy hands have made me and fashioned me give me understanding that I may learn thy Commandments he may learn this from the universal obedience of all creatures those which are without reason sense or life inviolably observe his commands Esay 48.13 Mine hand hath laid the foundations of the earth and my right hand hath span'd the heavens when I call to them they stand up together as prepared to execute his commands The insensible parts of the World are so compliant with his will as to contradict their proper natures to serve his glory fire descends from heaven at his command the fluid Sea stands up as a solid wall in obedience to him this upbraids our Degeneration and Apostasie that we who are most indebted to the goodnesse of our Creator should prove disloyal and rebellious when the inferiour creatures with one consent serve and glorifie him Lastly we owe submission to the will of his Providence there is no shadow of exception can be formed agâ—iâ—â—t his Sovereignty he may do by right whatever he can do by power therefore we should acquiesce in his dispensations this consideration silenc't David Psal 39.9 I held my tongue and said nothing because thou didst it as the presence of a grave person in authority quiets a disordered multitude so the apprehension of Gods supremacy composes our riotous thoughts and passions unquietnesse of spirit in troubles springs from the ignorance of God and of our selves by impatience we cite God before our Tribunal and do as it were usurp his Throne we set up an antiprovidence as if his wisdome should be taught by our folly and sometimes in afflictions we eye the next cause but do not look upward to the Soveraign Disposer of all things l ke Balaam who struck the Asse but did not see the Angel which opposed him thus from a brutish imagination we regard the visible instrument of our trouble but consider not the Providence of God in all from hence it is that our spirits are full of unquiet agitations we live continually upon self-created Racks Now the humble acknowledgement of Gods hand and the submitting of our selves to his will as it glorifies God so it gives ease to us as there is the greatest equity so policy in our willing stooping to him Rom. 14.11 As I live saith the Lord every knee shall bow to me and every tongue shall confess to God he engages his life and honor for this if there is not a voluntary there must be a violent subjection to him the wilful man never wants woe the spring of our daily misery as well as our sins is opposition to Gods will but the chearful resignation to his Providence what a blessed pill of rest is this to the soul what a Sabbath from all those sinful and penal disturbances which discompose our spirits 't is a lower heaven for as in the state of glory
there is an unchangeable agreement between the will of the Creator and the creature so according to the same measure and degree wherein we conform our wills to Gods we proportionably enjoy the holinesse and blessednesse of that state THE TRINITY Proved by Scripture 1 JOHN 5.7 For there are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one IN the fifth verse of this Chapter the Apostle had laid this down as an Article of faith that the Lord Jesus Christ is the Sonne of God Who is he that ovcrcometh the world but he that believeth that Jesus is the Sonne of God 1 John 5.5 Now for the proof of so glorious a truth the Apostle produces six witnesses and ranks them into two orders some bear record in heaven and some bear witnesse on earth some bear witnesse on earth as ver 8. Ver. 8. of this Chapter There are three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one and some bear record in heaven in the words of my Text There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one In the words you may take notice of these particulars 1. The number of the heavenly witnesses or the number of those witnesses that bear record in heaven viz. three 2. Their dignity or excellency they are in heaven 3. Their act they bear record 4. The names of the witnesses the Father the Word and the Holy Ghost 5. Their unity and these three are one I would observe from the context Observ That it is not an easie matter to believe that the Lord Jesus Christ is the Sonne of God Whence is it else that the Apostle so often urges this point in this Epistle whence is it else that whereas it is sufficient for any truth to be confirmed by the mouth of two or three witnesses here are no lesse than six witnesses produced to prove that the Lord Jesus is the Sonne of God three heavenly and three earthly and indeed who can declare the great mystery of the eternal generation of the Son of God I will give five wonders in five words 1. God the Father communicates the whole divine essence unto the Sonne and yet hath the whole divine essence in himself If God communicates his essence it must be his whole essence for that which is infinite cannot admit of any division partition or diminution yet methinks we have a faint resemblance of this here below 'T is not with things of a spiritual nature as with things of a corporeal spiritual things may be communicated without being lessened or divided viz. when I make a man know that which I know my knowledge is still the same and nothing diminished and upon his account whether that Argument against the traduction of the soul that if the soul of the Father be traduced the Father is left soul-lesse be cogent I leave to the judgment of the learned 'T is to be granted that to communicate the notion is one thing and the faculty is another but both are things of a spiritual nature 2. God the Father and God the Sonne are one essence and yet though the Father begets the Sonne the Sonne doth not beget himself The Father and the Sonne are one God yet the Lord Jesus is the Sonne of God under that notion as God is a Father and not the Sonne of God under the notion as God is a Sonne and so not the Sonne of himself 3. God the Father begetteth God the Sonne and yet the Father is not elder than the Sonne nor the Sonne younger than the Father he that begetteth is not in time before him that is begotten if God was a Father from everlasting then Christ was a Sonne from everlasting for relata sunt simul natura an eternal Father must have an eternal Sonne 4. The Father begets the Sonne yet the Sonne is not inferiour to the Father nor the Father superiour to the Sonne The Lord Jesus Christ being in the forme of God thought it no robbery to be equal with God it was his right and therefore it was no robbery as he is coeternal so he is coequal with the Father 5. The Father begets the Sonne yet the Sonne hath the same numerical nature with the Father and the Father the same numerical nature with the Sonne an earthly sonne hath the same specifical nature with his Father but then though it be the same in regard of kinde yet it differs in regard of number but God the Father and God the Sonne have the same individual numerical nature Use Let me entreat you that you would attend unto the record and testimony that is given by those witnesses and for your encouragement consider the difference between these heavenly witnesses in the Text and earthly wi nesses and so I shall proceed to that which I mainly intend 1. On earth there may be some single or one witnesse but here are no lesse than three 2. Earthly witnesses are such as are lyable to exception but these are in heaven beyond all exception 3. As for earthly witnesses it may come to passe that their names may not be known these here are named the Father the Word and the Holy Ghost 4. Earthly witnesses when they are produced either may be silent or it may be bear false witnesse but these bear record and their record is true 5. Earthly witnesses may not agree in their witnesse as the witnesses brought against Christ but there is a sweet consent and agreement amongst these witnesses for these three are one 6. Whereas Earthly witnesses although they may be one in regard of consent yet they are not one in regard of essence every man hath one particular individual essence of his own but these are one in regard of essence Now pray mark this for if it be so then the Father is God the Son God and the Holy Ghost God And therefore the Socinian who denies the Deity of the Word and of the Holy Ghost will perswade you to believe that these words are to be expounded thus these three are one that is sayes he these three agree in one but that this is not the meaning of the phrase appears by the variation of it in the next verse the words are Ver. 8. There are three that bear witnesse on earth the Spirit the water and the blood and these three agree in one Now if both phrases note unity in consent here is an occasion of offence and falling administred by the variation of them in these two verses why is it not said the Father the Word and the Holy Ghost agree in one as well as the Spirit water and blood And suppose we should grant that the onenesse spoken of in the Text is to be expounded of consent in will and agreement yet it would prove the Godhead both of the Father and Spirit for in free Agents