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.
in Christs Regiment whose names are not registred in Aeternitatis Albo Wooden legs of Christs body such as have no true spiritual vital functions and operations Such as have a fâ—rme of godlinesse but deny the power thereof 2 Tim. 3.5 Sardys-like they have indeed a name that they live but are dead Rev. 3.2 With th se our Proposition meddles not 2. But true believers i. e. such as are united uâ—to Christ by Internal Implantation Living fruit-bearing branches John 15.5 Such as have not only Christs picture drawn on their fore-heads but Christs Spirit quickning their hearts Ephes 3.17 Nathanaels Israelites indeed John 1.47 Jews inwardly Rom. 2.29 Such as are really and effectually by the Spirit and Word of God call'd out of a state of sin enmity misery into an estate of grace union reconciliation so that now Christ is in them and they in Christ John 17.21 23. They reposing themselves in Christs bosome by love and Christ dwelling in their hearts by faith These are the Believers our Observation intends Query 2 2. What kinde of union it is that is betwixt the Lord Jesus and true Believers Sol. 1. Negatively what kinde of union it is not 1. Not a grosse carnal corporeal union not a union of bodies Christ is in heaven Acts 1.11 3.21 we on earth 2. Not an hypostatical personaâ— union such as is that ineffable union of the Divine and Humane natures in the person of our Immanuel the Lord Jesus 'T is indeed a union of persons but not a personal union Believers make not one person with Christ but b 1 Cor. 12.13 one body and that not one body natural but mystical True indeed the Church is call'd Christ 1 Cor. 12.12 but that is meant of the whole Church made up of head and members which is Christ mystical Now 't is not rational to apply that to any one single Believer which is proper only to the whole body Besides should there be a personal union betwixt the Lord Jesus and true Believers then would there be as many Christs as Believers But to us as there is but one Father so but one Lord Jesus 1 Cor. 8.6 Add that then very action of Believers would be of infinite value as is the obedience of Christs Humane nature by reason of its hypostatical union 3. Not an essential substantial union not such an union as makes Believers in any wise partakers of the substance of Christs Godhead Those expressions of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old and English't by some of us of late viz. Being Godded with God and Christed with Christ are harsh and dangerous if not blasphemous To aver that Believers are partakers of the substance of Christs Godhead is to ascribe that to Believers which we dare not affirme of Chrissis Manhood it self concerning which we say that it was inseparably joyned together with the Godhead in one person but yet c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalcedon without the least conversion composition or confusion True indeed Believers are said to be partakers of the Divine d 2 Pet. 1.4 nature but how not of Gods substance which â—s wholly incommun cable but Believers by the exceeding great and precious promises as by so many Conduit-pipes have excellent graces conveyed unto them whereby they are made like to God in knowledge righteousnesse and true holinesse wherein the Image of God which was stamp't on man at his Creation consists Ephes 4.24 Col. 3.10 4. Not such an union as mounts up Believers to an equality with Christ in any respect He is the blessed and only Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 In all things he hath and must have the preheminence Col. 1.18 The best of Saints have but their Ephah their Homer their stint and e Ephes 4.16 measure of excellencies and Divine Endowments But now Jesus Christ in his Humane nature united to the Divine was sanctified and anointed with the Holy Spirit f John 3.34 Psal 45.7 Hebr. 1.9 above measure we have but our mites drams scruples in him are hid all the treasures of wisdome and knowledge Col. 2.3 Our Lord Jesus is his Fathers Gazophylacium the great Magazine and Store-house of infinite excellencies It pleased the Father that in him should all fulnesse dwell Col. 1.19 Yea in him dwells all the fulnesse of the Godhead bodily Col. 2.9 Three gradations the Godhead the fulnesse of the Godhead all the fulnesse of the Godhead dwells in Christ bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not only truly and really in opposition to the Ark and Temple in which the Godhead was typically but personally to distinguish the indwelling of the Manhood of Christ from all accidental extrinsecal and integral unions Thus Negatively 2. Positively What kinde of union it is that is betwixt the Lord Jesus and truâ— B lievers g Nostra ipsius conjunctio non miscet personas nec unit substantias sed affectus consociat confaederat voluntates Cypr. Cyprian tells us in the general 't is not such an union as speaks a conjunction of persons or a connection of natures but a consent of wills and confederation of affections but this is too lax and general more particularly therefore it is 1. A spiritual union He that is joyned to the Lord is one Spirit i. e. one with Christ not in a grosse and carnal but spiritual manner As man and wife united make one flesh Gen. 2.24 so Christ and Believers united by the Spirit and Faith make up one spiritual Christ Believers are made partakers of one and the same Spirit with Christ Christs Spirit is really communicated to them and abides in them 2. A mystical deep profound union This is a great mys ery saith the Apostle but I speak of Christ and the Church Ephes 5.32 We read of three great mystical dazling unions of three distinct persons united in one God 1 John 5.7 of two distinct natures meeting in one person in our Immanuel Luke 1.35 Col. 2.9 of two distinct natures and persons united by one Spirit that 's the union betwixt Christ and true Believers This is a great mystery a deep union Hence it is that it is compared to the mystery of the very Trinity as being like to the union of persons in the Divine nature Christ in the Father Believers in Christ and Christ in Believers Joh. 14.20 So Christ prayes Joh. 17.21 that they all may be one as thou Father art in me and I in thee that they also may be one in us Hence may be gathered a likeness though not an equality of union In the union betwixt Christ and Believers is shadow'd out the union betwixt Christ and his Father This is one of the great Arcana Evangelii 't is a mystical union 3. And yet it is a true real union not a fancy only not an imaginary union not like the union of the mouth and meat in a dream Isa 29.8 No but
we are as really united unto Christ as the members of the body are to the head Hence are we said to be h Ephes 5.30 members of his body of his flesh and his bones As the head communicates real influences to the body so doth Christ to Believers communicates to us his Spâ—rit graces fulnesse spiritual light life strength comfort Joh. 1.16 4. A close near dear intimate union Like that of the food with the body which it nourisheth Hence Believers are said to eat Christs flesh and to drink his blood John 6.54 Such an intimate union as that one possessive particle is not sufficient to expresse it not said my Vineyard is before me but my Vineyard which is mine is before me Cant. 8.12 5. An inseparable perpetual indissoluble union A marriage knot which neither men sins sorrows death nor Divels are able to dissolve Who or what can separate us from the love of God The Apostle clearly resolves his own question i Rom 8 38 39 I am perswaded that neither life nor death c. Believers are held in Christs hand he that would break this union must first be too hard of fist for Christ yea and for his Father too No man shall pluck them out of my hand my Father is greater than all and no man can pluck them out of my Fathers hand Joh. 10.28 29. And thus we have dispatch't the second Question 3. What are the efficient causes of this union Sol. 1. The efficient causes of this union are either principal or less principal 1. Principal and so this great work of union being opus ad extra 't is indivisum and so ascribed 1. In common to the whole k 1 Pet. 5.10 John 6.44 45. Ephes 2 6 7. Godhead Hence we are said to be call'd by God the Father into the fellâ—wship of his dear Son 1 Cor. 1.9 So likewise this union is ascribed to the Sonne The dead shall hear the voice of the Sonne of God and live Joh. 5.25 Joh. 10.16 2. But more especially the Spirit of God in a more peculiar sense is said to be the principal Author of this union He it is that knits this marriage knot betwixt Christ Jesus and true Believers Look as l Acts 4.24 Creation in some respect is appropriated to the Father m 1 Pet. 1.18 Redemption to the Son so the Application of that Redemption to the Holy Ghost 'T is by one Spirit that we are all baptized into one body 1 Cor. 12.13 'T is by the Holy Spirit the Comforter That we are convinced of sin righteousnesse and judgment Joh. 16.7 8 9. 'T is by the Holy Ghost that we are renewed Tit. 3.5 2. Lesse principal or the means or instruments of union These are twofold outward inward 1. Outward Generally all the Ordinances of God by the Ordinances it is that we come to have n Job 22.21 acquaintance that is union and communion with Jesus Christ 'T is by these golden pipes that golden oyle is conveyed to us from that golden Olive Zech. 4.12 More especially 1. The Word read preach't meditated on believed improved 'T is by hearing and learning of the Father that we come to Christ Joh. 6.44 45. The Holy Scriptures were written for this end that through them we might have fellowship with the Father and his Sonne 1 Joh. 1.3 The way to have Christs company is to keep Christs words Joh. 14.23 2. The Sacraments those spiritual Seals and Labels which God hath fix't to his Covenant of Grace 1. Bapti me By one Spirit we are baptiz'd into one body 1 Cor. 12.13 Hence we are said to be buried with Christ by Baptisme into death Rom. 6.3 4. Baptisme styled the Laver of regeneration Tit. 3.5 By Baptisme we put on Christ Gal. 3.7 2. The Lords Supper this is a great means of strengthning and evidencing our union and advancing our communion with Christ Jesus We are all made to drink into one Spirit 1 Cor. 12.13 Hence that 1 Cor. 10.16 The bread which we break is it not the communion of means argâ—ments evidences of our communion with the body of Christ The wine which we drink is it not the communion of the blood of Christ Thus much for the external means of union 2. Inward internal intrinsecal means of union on mans part i. e. faith Not a bare historical miraculous temporal dead faith No but a living working justifying saving faith Christ comes to dwell in our hearts by faith Ephes 3.17 'T is by faith alone that we receive Christ Joh. 1.12 That we come unto him and feed upon him Joh. 6.56 'T is by faith that a Believer lives in and to Christ and Christ lives in and for a Believer Gal. 2.20 Thus much for the Explication of the termes of our Proposition for the fixing of it on a right Basis I now proceed to the second part of my discourse viz. Now That there is such a spiritual mystical real close inseparable union betwixt the Lord Jesus and true Believers 2. Confirm appears three ways 1. From those many synonymical terms and equivalent expressions whereby the Scriptures hold forth this union Christ is said to be in Believers Col. 1.27 Rom. 8.10 To dwell in them Ephes 3.17 To walk in them 2 Cor. 6.16 So are Believers said to abide in Christ as he abides in them 1 Joh. 4.16 Joh. 15.17 To dwell in Christ as Christ in them Joh. 6.56 To put on Christ to be cloathed with him Gal. 3.27 Each of these expressions clearly import that near and intimate union that is betwixt the Lord Jesus and true Believers The King of Saints hath two Mansion houses one in heaven the Throne of his glory another on earth a Tabernacle of flesh the heart of a Believer which is the seat of his delight Prov. 8.31 his lesser Heaven Isa 57.15 66.1 2. 2. From those several similitudes by which the Scriptures shadow out this union Believers are said to be lively stones 1 Pet. 2.4 5 6. Christ the living foundation the chief corner-stone on which they are built Ephes 2.20 21. Believers are styled living branches Christ the true Vine into whom they are engraffed and in whom they bring forth fruit Joh. 15.1.5 Christ the faithful loving discreet Bridegroom Believers his Loyal Affectionate obedient Spouse Ephes 5.31 32. Cant. 2.16 5.1 Believers are intitled Christs body Ephes 1.23 Bone of his bone flesh of his flesh Ephes 5.30 Christ the Believers head Ephes 1.22 In a word the head and mystical body are call'd Christ 1 Cor. 12.12 In all these Resemblances he that runs may read the union betwixt Christ and Believers pourtrayed out to the life unto us 3. From that communion which there is betwixt Christ and true Believers Omnis communio fundatur in unione Communion where ever it is of necessity argues union as the effect necessarily implies the cause Believers they communicate with Christ in his fulness Joh. 1.16 In his o 2 Cor 5.21 Solus
this body of death Paul that could with rejoycing endure scourgings and stonings imprisonments and shipwracks yet cryes out mightily of this O wretched man that I am who shall deliver me Rom. 7.24 2. As a body being material is visible so original sin discovers its self to every one that without prejudice will look to finde it It is discernable in its effects daily Though we cannot see the soul yet from the motions and actions it causeth we know a man hath a soul so we may know every one hath original sin from that vanity and sin that is put forth by it 3. As the body hath divers members so this sinne it is not so much one sin as seminally and vertually all sin Peter Martyr there is a concatenation of vertues and vices Scripture speaks of both under that notion hence a single eye a pure heart c. And on the other side that sin is a body and is thus universally in us the Apostle shews Rom. 3.13 14. and the Prophet saith it hath over-spread us from the soles of the feet even unto the head there is no soundnesse Isa 1.6 As the waters in Noah covered the highest Mountains so these raging waves of iniquity over-flow the highest and choicest faculties of humane nature 4. I wish I could not adde as a body is beloved and provided for so is this sin We make provisioâ— for the flesh to fulfill its lusts Rom. 13. ult Who would willingly part with the least member of his body men do not willingly forgo any sin but if something of this body must be parted with 't is but haire and nayles c. such as are rather excrements than members and will soon grow again which we are content to cut and pare off And thus till that day in which God puts forth his Almighty power to make us willing we are loth to leave any sin unlesse such as for the present are troublesome to us or may ere long grow again and be with more ease or credit enjoyed by us 5. This sin as a body hath strength in it and Tyranny is exercised by it The body leads poor Captives whether it lists and says to this man Gâ— and he goeth c. so does this sin we are held Captive by it Faius till the Son of God sets us free Man is not ingenuus but libertus he is not by nature born free but by grace made free untill he be established by the free Spirit he goes and comes as the winde and Tyde of corruption drives him And this is farre more sad than to be possessed or to have our members acted by the Divel himself for the incestuous person was given over to Satan which some interpret thus for the good of his soul 1 Cor. 5.5 that his soul might be saved but none are left under the power and command of their corruptions but to their certain and inevitable destruction 6. It is call'd here especially a body by the Apostle to answer to the other Metaphor of crucifying in the words before only bodies can be crucified Paraeus and this sin is crucified with Christ Which by the way shews the state of original sin in the people of God and how it should be in all others especially such as are baptiz'd it should by faith be nayl'd to the Crosse of Christ we should by believing fetch vertue from Christs death to crucifie it it must hang on Christs Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor taken from those that are crucified who hanging on the Crosse upon nailes grow weaker and weaker till they expire and dye so must original sin be in us dead already as to its reigning power and dying daily as to its in-being moving power having every day lesse strength than other The third expression of original corruption in the Text 't is sin We have now but the last expression the Apostle uses for this original corruption he calls it here sin to shew that it is so it is sin 1. Properly and truly 2. Eminently and especially 1. Properly It is truly and properly sin it is not only a defect but a sin it is against the holy will of God and is chargeable upon us by the justice of God every soul disease is not only a punishment but a sin and therefore farre worse than the worst disease that is incident to the body and our sinful state should be more terrible to us than our dying condition To convince us of this know that this original corruption becomes our sin 1. By imputâ—tion 1. In that God imputes the guilt of Adams sin to us which I suppose you have had vindicated in the foregoing Sermon I shall only say this to it that God may as well by imputation make Adams sin become our sin for condemnation as he may by imputation make Christs righteousnesse become our righteousnesse unto salvation and yet Christ is made of God unto us wisdome righteousness c. and we have no other righteousness to appeare in for justification before him at that great day In Thesi de peccato Orig. Hence Rivet well observes that the Church hath ever found and still does that those very men who are enemies to the doctrine of Original sin are enemies also to the doctrine of the grace of God in Christ Thus the Socinians who deny that we have contracted any debt by Adams sin deny also that Christ satisfied and paid our debts to divine Justice and if they take away this let them take all 2. Though Original corruption be truly sin by imputation 2. By inhaesion yet 't is not sin by imputation only It is our sin by inhaesion inhering in us and making of us otherwise than God made us To blot a letter in a fairly writ Copy to draw a black line over a beautiful picture cann't but prove a fault what is it then to mar Gods curious workmanship which this sin does in man Consider that God is many moneths in the framing of the body for we are wonderfully made by him and when this body is fitted he unites it to a soul more worth than a world of bodies This great-little creature man Psal 139.13 14 hath many prerogatives too that advance him especially in that Gods delight is said to be with him Now when all this care and paines are taken this cost and charges expended by God to make man for himself this corruption comes and mars all and will God hold it guiltlesse No this sin is exceeding sinful for 2. 'T is sin eminently 1. Extensive 1. 'T is more extensive than other sins every actual sin hath some particular faculty in soul or body which it does defile and charge with guilt wherein it was conceiv'd or whereby it was acted but original sin stains all alike so farre as by their several natures they are receptive of its defilement it ruines the whole little world of man It does not only overspread
my conscience and speaks not a word of comfort to me The Word 1. Rings many a sad peale in the ears of conscience and which he cannot abde to hear or think of in that it doth declare 1. His sinne The Word faithfully disovers Gods streightness and mans crookedness and swervings from that platforme and rule to which he should be conformed as the Counter-part to the Original This charges omissions commissions and bunglings in the good which he does do Psal 05.21 and sets all in order before his eyes if possible to make him ashamed and confounded in himself 2. The due and desert of sinne every breaker of the Law the Law pronounces and dooms to be cursed There is that necessary connexion that it is impossible to be chargeable with sin against the Law and not liable to the Curse of the Law Gal. 3.10 Cursed is every one that continueth not in every thing that is written in the Book of the Law to do it Justification it self takes not away the desert of sin pardoned sins are as well sins and as much sins as they were pardon makes not the Malefactour none makes not that the fact was not committed or not faulty or that it deserved not death for then he should have been legally acquitted not graciously pardoned Those will never take heaven of grace that take not hell as their proper desert The Lord will have his own weare this rope about their necks the desert of hell in their hearts to the very grave Assurance and in the very highest degree takes not away the sense of the deserts of sin but amplifies and enlarges them The deserts of sin shall be perfectly acknowledged in the state of glory and the Ransomer adored and admired upon this score Nothing so heightens grace as this that persons deserving to suffer are yet freed in Christ from suffering eternal wrath as if they had not deserved it This desert was no doubtful and dark point in the consciences of the Hearthens themselves Rom. 1. ult They know the judgement of God that they which commit such things are worthy of death But the Word more distinctly layes this home to the heart Prov. 11.23 The expectation of the wicked is wrath There is nothing else that he can justly and solidly expect in that estate and expecting otherwise he does but cozen himself 3. The sinners exclusion while in that estate from any part in the great and precious promisâ—s of the Gospel The Word opens the promises but knocks his fingers off from touching and eating of this Tree of life This is none of the meanest heart-cutting terrors to natural men to see many come from the East and West and sit down with Abraham and Isaac and Jacob in the Kingdome of heaven and themselves cast out Mat. 8.11 12. incorporated with the Patriarchs into fellowship of the same grace and title to the same glory and themselves debarred from both to view the unsearchable riches of Christ displayed and themselves justled off from any intermedling as to present application or grounds of application of them as their own I met lately with a godly woman who heard a Sermon full of choice comforting supporting promises to weary and heavy laden sinners which warmed her heart but in the closure was strucken through with the first arrows of God discerning her self excluded in her present estate from any part in them This makes the Gospel a fiery Serpent to sting them which is the Pole holding up the brazen Serpent for healing to others 2. The Word attaches and binds him over Ye shall answer this at the day of Christ and hangs the writ upon his door as the man that is in Gods debt and is to look for an Arrest and to be dragged into prison till the utmost farthing be paid unlesse a speedy timely peace be made and inforces this partly from the will and justice of God that hath made indignation and wrath tribulation and anguish the portion of every soul that goeth on to do evil Rom. 2.8.9 and partly from the nature and circumstances of sin it self Debts may be so great so long owing so growing and the negligence and boldnesse of the debtor such that makes it necessary in point of wisdome not to keep the writ longer off from his back 3. The Word excites terrours A man bound in a very great summe in which the forfeiture will be his undoing the very obligation troubles There are no debts but where any ingenuity is induce answerable cares And the Lord knowing the frame and tendring the peace of his people advises therefore against all debts especially sticking under them and not coming timely and carefully off Rom. 13.8 Owe nothing unto any man much more to be over head and eares in Gods debt and no care to agree with him is a very dreadful condition Mat. 5.25 If these terrours actually are not yet they are very subject every moment to be excited The Sea may be very calme but the least storme makes it nothing but commotions conscience though now quiet hath a very wide and clamorous mouth when the Lord commissions and commands it to rebuke for sin These terrours hold the sinner in bondage or all his life time subject unto bondage Heb. 2.15 This is the second branch of the misery of a natural estate to be in all these respects under the Curse of the Law and to have the Lord fight against him with the sword of his mouth Revel 2.16 Here is patience that the Lord will fight with this sword first that he may reclaime and lead to repentance rather than destroy him and if this prevaile then is the curse turned into a blessing and the bondage ends in liberty indeed but if this do not prevaile then there remains nothing else but a certain fearful looking for of judgment and fiery indignation which shall devoure the adversaries Heb. 10.27 3. Every natural man and woman is obnoxious to all the effects of the wrath of God and of the curses denounced in his Word 1. There are manifold effects of Gods wrath that are upon him or are apt every moment to be rushing in upon him in this life 1. Upon the body Look upon all the breaches flawes defects monstrosities in the body and set them upon the score of sin Every man else had been like Absalom and much more 2 Sam. 14.25 From the sole of his foot even to the Crown of his head there was no blemish in him these argue not special sin Joh. 9.2 yet had never been without sin look upon all diseases natural or adventitious John 5.14 Sin no more lest a worse thing come unto thee there had never been a stone in the reins or in the bladder if not first in the heart These crumblings by degrees into the dust flow in by sin We pity the ruines which War hath made in goodly Palaces but those are nothing to the havock which sin hath made in the more noble Fabricks of
respect Christ abased himself to look like a sinner Humbled himself and became obedient to death the death of the Crosse In the further Amplification of this I shall endeavour to shew three things 1. What kinde of death Christ humbled himselfe unto 2. In what manner Christ underwent that death 3. Upon what grounds Christ thus humbled himself to death 1. What kinde of death Christ humbled himself unto and this I cannot omit the Apostle having added such a remarkable Emphasis by way of reduplication Death even the death of the Cross It was not only a violent death and there 's much in that that he dyed not a natural but a violent death Nor indeed could he both because there was no sin in him to be the in-let of a natural death nor would that have been satisfactory for the sin of others It was not only I say a violent death but such a violent death as had in it a more than ordinary violence a death by crucifying which hath these three imbittering Circumstances 1. Pain 2. Shame 3. Curse 1. Pain The easiest death is painful a death-bed though a down-bed is for the most part a little ease Oh my gowty feet saith Asa O my cold benum'd body saith David O my leprous skin saith Uzziah O my pained a king head cryes the son of the Shunamite but in the death of Christ there was the pain of many deaths put together in the very dawning of the Gospel the very first time we finde the death of Christ mentioned it is set out by bruising Gen. 3.15 It shall bruise the head and thou shalt bruise his heel Isa 53.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 26.39 viz. his humane nature that which could be bruised It pleased the Lord to bruise him he hath put him to grief bruised him as with a Pestel in a Mortar hence was it he prayed so earnestly that the Cup might passe it was so full of worme-wood and gall and the pain so violent which he was to encounter that he screwed up his request to the highest pin if it be possible wise and resolute men do not use to complain of a little they will not cry oh at a flea-bite or the burning of a finger and some of the Martyrs have born up with such Christian courage and gallantry in death that being on the Rack they would not be loosed they were tortured Heb. 11.35 not accepting deliverance saith the Apostle the incomes and supports of Divine Grace made an abatement of their pains oh but what shall we say of the bitternesse of that death where the Author of all their strength God and man bewrayes passions how much dregs was there in that Cup which Christ was so loth to drink of Three things made Christs death so exceeding painful Optime complexionatus Aquin. 1. The piercing his hands and feet those sinnews and sensitive parts Christs body was all over excellently well tempered and so his sense admirably acute but to be pierced and digg'd through hands and feet parts so full of nerves and sinnews must needs aggravate and augment the smart They have pierced my hands and my feet Psal 22.16 was the Prophetical complaint of the Psalmist fulfilled in Christ 2. Another thing that addeth much to the pain of Christs death was the extension and distortion of his body the Crosse was a rack to him and he was stretch't as upon the Tenters for when any persons were to be crucified the Crosse you must understand lâ—y all along upon the ground till the party was nailed to it and stretch't out at his full length and afterward erected and to this the Psalmist had respect in that sad complaint of his I may tell all my bones Psal 22 17. he was so rack't that his bones were almost ready to start out of the skin 3. The death of Christ was more painful by reason of its slownesse and gradual approach Christ was from the third Compare Mar. 15.25 with 34. to the ninth houre in dying from nine in the morning till three in the afternoon six compleat houres When bloody Tyrants would make any mans death more than ordinarily painful they have devised wayes to cause a lingring death and when news was once brought to one of them that such a one was dead suddenly he cryed out Evasit he hath made an escape When death comes the slower its pace the heavier its tread the longer the Seige the fiercer the storme but this is true of Christ more than others for when they are long in dying they usually faint and their spirits abate they are brought step by step to deaths doore and dead before death but with Christ it was otherwise he stood all that while in perfect strength the vigour and acutenesse of his senses was no whit blunted or made lesse sensible of paine That is a notable Scripture Mark 15.37 39. Jesus cryed with a loud voice and gave up the Ghost and when the Centurion which stood ovâ—r against him saw that he so cryed out and gave up the Ghost he said Truly this man was the Son of God a very strange inference this man dyes and gives up the Ghost and therefore he is the Son of God The Argument one would think were strong to the contrary but here lies the strength of his reason When he saw he so cryed out and died he said he was the Son of God He very well knew that in other men strength abated leisurely their speech grew low and they used to fumble and falter and rattle in the throat but as for this man he gave such a cry at the last gasp as he never heard and thereupon infers Truly he was the Son of God 2. Another bitter ingredient unto the death of Christ was shame and this was much more than the former There is nothing so sharp and cutting so intolerable to an ingenuous and noble spirit as shame The paine of an hundred deaths is more easily undergone by such than the reproach of one Now in this respect the thieves fared much better than he did we read of no irrision no inscription no taunts or sarcasms cast upon them they had only paine to encounter Christ both pain and scorne the souldiers the Jews the very thieves flouted him He endured the Crosse Heb. 12.2 saith the Apostle and despised the shame The Crosse was it self aâ— ignominious death the death of a slave Fecinus est vincire civem Romanum scelus verbera e quid dicam in crucem tollere Cic. Zach 11.13 no Free man or man of fashioâ— was ever put to it and to this day we say of one that is hang'd He dyes like a dog yea but Christ did not only dye such an ignominious and reproachful death as this but he was sold to it and a goodly price that he was prized at the death it self was shameful the death of a slave and this was an aggravating circumstance of ignominy that he
made the righteousnesse of God in him 2 Cor. 5.21 That since he hath borne our griefs and carried our sorrows since he was wounded for our transgressions and bruised for our iniquities 't is but just that our Peace should be obtain'd by his chastisements and that by his stripes we should be healed Isa 53.4 5 6 c. 6. If believers c. Hence we gather a cogent and conclusive Argument for the Saints blessed Resurrection at the last day Christ the believers Head is risen risen as their Head risen as the seâ—ond Adam From hence the Apostle strongly argues for the Saints glorious resurrection 1 Cor. 15.13 14 15 c. If the head be got above surely the body shall not away lie under water True indeed the ungodly and unbelievers shall be raised also Dan. 12.2 Joh. 5.29 There shall be a u 2 Cor. 5.10 general resurrection of the dead both of the just and unjust Acts 24.15 and 17.31 But here 's the difference The bodies of the wicked shall be raised up in dishonour by Christ as a powerful and offended Judge John 5.27 28 29. To receive their just sentence and condemnation 2 Thes 1.6 8 9. Matth. 25.33 But the bodies of believers by the Spirit of Christ and by vertue of his resurrection as their Head shall be raised in power spiritual incorruptible and made like to his glorious body 1 Cor. 15.20 22 23 42 43 44. Because he lives they shall live also and have livery and seisin given them of those joyes and gloryes which neither eye hath seen nor ear heard nor can enter into the heart of man to conceive 1 Cor. 2.9 and so shall they be ever with the Lord 1 Thes 4.17 Thus much by way of Corollary for information of the judgement I now proceed to the second Vse which more immediately reflects on the heart and life and that is an Use of 2. Examination Whether there be really and indeed such a spiritual close intimate union betwixt our souls in particular and the Lord Jesus To this purpose give me leave to put the probe into your consciences by a serious proposal of these five Questions Quest 1. Hath Christ given unto you his holy Spirit He that is joyn'd to the Lord is one Spirit saith the Text. If any man have not the Spirit of Christ he is none of his w 1 Joh. 3.24 Rom. 8.9 Whatever member is really united to the Head hath a natural spirit a soul enlivening of it and acting in it So saith the Apostle Hereby know we that we dwell in him and he in us because he hath given us of his Sâ—irit 1 Joh. 4.13 Now this Spirit where ever it is it is 1. A praying Spirit a Spirit of supplication of faithful sincere fervent constant humble supplication Zech. 12.10 Ask then thy soul Canst thou Dost thou go to God and cry as a child with reverence and confidence Abba-Father Rom. 8.15 Does this Spirit help thine infirmities Rom. 8.26 and enable thee to understand both for whom and what and how thy prayer is to be made Does it work and quicken in thy heart at least at some times in some measure such apprehensions affections and graces as are requisite for the right and acceptable performance of so heavenly a duty 2. A mourning Spirit It puts a believer into a dove-like frame Ezek. 7.16 mourning for the losse of its Mate yea mourning for the offence of a gracious God as for the losse of an only sonne Zech. 12.10 Tell me then poor soul Art thou apt ever and anon to strike on thy breast with the contrite Publican x Jer. 31.19 to smite on thy thigh with broken-hearted Ephraim and in an holy consternation of spirit to ask thy self What oh y Jer. 8 6. what have I doâ—â— Does thy Gods bottle and thy tears therein for sin as sin speak for thee 3. A sanctifying Spirit z 1 Cor. 6.11 1 Pet. 1.2 and that with respect to sins graces duties 1. Sinnes The Spirit where ever it is 2 Thes 2.13 mortifies the deeds of the flesh Rom. 8.13 Speak then is thine old man crucified at least as to dominion with thy Christ Rom. 6.6 more especially not to speak of thy more grosse dangerous dishonourable sins Dost thou spit out the sweet morsel under thy tongue Dost thou with Samuel hue thy delicate Agag in pieces with David keep thee from * Psa 18.23 thine iniquity that iniquity to which thy constitution custome calling interest mostly incline thee what sayst thou to thy Isaac Benjamine Absolom Dalilah Herodias the Calves at Dan and Bethel Tell me Art thou apt sadly to remember thine own evil wayes and to loath thy self in thine own sight for all thine iniquities and for all thine abominations Ezek. 36.31 2. Graces Speak Believer Art thou renewed in the Spirit of thy mind hath the Spirit of God re-instampt that glorious Image of God viz. Knowledge Righteousnesse and true Holinesse which thou lost in Adam Ephes 4.24 As thy cloathing is of wrought gold so especially is all thy glory thy chiefest glory within Dost thou find thy graces stirred up increast and strengthened with might by the Spirit in the Inner-man Eph. 3.16 Hath the North-wind so risen the South-wind so come and blown upon thy Garden that the spices thereof flow forth Cant. 4.16 In a word Dost thou more and more grow in grace 2 Pet. 3.18 Beholding the glory of the Lord art thou changed into the same image from glory to glory even as by the Spirit of the Lord 2 Cor. 3.18 Art thou still perfecting holinesse in the fear of God 2 Cor. 7.1 3. Duties Where ever the Spirit is it causeth effectually causeth the man to walk in Gods Sâ—atutes to keep his judgements and to do them Ezek. 36.27 It worketh in believers both to will and to do Philip. 2.13 To performe natural moral spiritual duties to spiritual ends in a spiritual manner and that 1. Freely Where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Christs people in the day of his power are a willing people voluntiers in his service Psal 110.3 What say'st thou art thou drag'd to duty as a Bull to a stake as a Swine to slaughter or rather is it thy meat and drink to do thy Gods Will John 4.34 Do the wayes of wisdome seem wayes of * Prov. 3.17 pleasantnesse to thee and all her paths dost thou look upon them as peace 2. Regularly Those that live in the Spirit walk in the Spirit Gal. 5.25 i. e. by the Spirits light according to the Spirits rule the Word of God the great standard of Truth What then dost thou kindle a fire on thine own hearth and compasse thy self about with thine own sparkles dâ—st thou walk in the light of this fire and in the sparks that thou hast kindled my meaning is Dost thou forsake the Law and Testimony Gods cloud and pillar and follow the guidance of that ignis fatuus
hast his Benjamin thou shalt be sure not to go without thy Messe thy five Messes i Matth. 6.33 Seek first the Kingdome of God and all these things shall be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 added i. e. cast in as paper and packthread to the bargain 3. A loving affectionate frame Believer thou art married to Christ Jesus that Relation calls aloud for union of hand heart spirits all He is bone of thy bone flesh of thy flesh therefore to be dearly loved k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graecus Aug. count all that thou art and hast too little for him Love him dearly for what he is for what he hath for what he hath done suffered purchased promised Love him more for what he is than for what he hath more for his person than for his rings bracelets jewels joynture Love him with a cordial active conforming constant transcendent love Psal 116.1 2. 4. A truly noble heavenly frame such a frame whereby thou mayst truly contemn this poor dunghill world Believer being united unto Christ thou art indeed cloathed with the Sun and therefore thou shouldst like uhy mother tread the Moon under thy feet Rev. 12.1 We should never fix our hearts on that whereon our God would have us put our feet Such Eagles as Believers should not stoop at Flies 't is not for persons united unto Christ to be fond on these beautiful vanities fair-faced nothings chases in Arras handsome pictures drawn on Ice such are all enjoyments on this side Christ Believer thy head thy husband thy treasure is above there let thy l Anima illic potius sit ubi amat quam ubi animat heart be also Having Christ for thy portion let a little a very little of the world serve thee for thy passage 5. A pitiful compassionate frame to those that are not as yet united unto Christ That are yet without hope because without Christ Oh as the Elect of God put on * Col. 3.12 bowels toward such Poor souls they are sinking drowning thou art safe on the shoar got into the Ark. They are frying burning in Sodom Thou safe in Zoar a brand pluck't out of the fire Oh pity those that do not will not cannot pity themselves That 's the third advice 4. And lastly walk worthy of this union Let your Conversation be sutable to your Condition This I shall dispatch in these three particulars 1. Walk zealously Be wisely * Gal. 4.18 zealous in and for the promoting the honour of this Christ to whom you are united Make it your only plot and businesse to advance his honour 't is your own peculiar interest so to do Be jealous of any thing that doth or may eclipse or sully his glory He that toucheth him his Person Natures Offices Days Ordinances Ministers Servants let him be thought to touch the apple of thine eye Zech. 2.8 Let the zeal of his house even eat thee up Psal 69.9 2. Walk fruitfully so it becomes every branch ingraffed into Christ the true Vine Phil. 1.11 Thy fruitfulnesse adds much to thy Christs honour the plenty of the crop sets a glosse on the Husbandmans care The fully loaden branch reflects an honour on the root If men see our good works our fruitfulnesse in every good work they will then glorifie our Father Matth. 5.16 John 15.16 3. Walk lovingly tenderly towards believers fellow-members They that are so happy as to be united unto one head should be very careful to be of one heart Believers formerly were so of one heart and * Acts 4.32 one soul as if animated with one and the same soul sutable to the Philosophers description of true love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Formerly Believers were like Scilurus his bundle of Arrows so trust up together no breaking of them But alas now 't is sad to see how those that agree in one common faith should yet disagree as implacable foes Oh Beloved that Brethren Joseph and Benjamin Moses and Aaron Abraham and Lot should fall out especially when the Canaaniâ—e is in the Land Shall Gebal Ammon Amal k and the Philistines shall these agree and shall Ephraim and Judah be at variance shall the Wolf Lyon Bear Leopaâ—d associate and shall not Lambs and Doves O let such their sin and shame never be publish't in Gath nor spoken in the street of Askelon Believers you have heard the fable of the contest between belly and members The moral of it bids you consult if not your duty yet your safety By your divisions you do but dig your own graves Remember Saints we are all one by spiritual relation why should we not be m 1 Cor. 12.13 27. 1.9 10. 1 Joh. 4.12 16 Gal. 3.28 one in our affection I shall close all with that of the Apostle Ephes 4.3 to 7. wherein he draws this arrow to the very head Keep the unity of the Spirit in the bond of peace Why because there is one Body one Spirit one Hope one Lord one Faith one Baptisme one God Let me adde you are one with Christ the head 't is your duty therefore and 't will be your priviledge honour safety to be one with one another THE NATURE OF Justification OPENED Rom. 5.1 Therefore being justified by faith we have peace with God c. THE words present us for the Argument of this morning exercise with the great doctrine of Justification first to be opened and then improved 1. To be opened And that we may not with Aquinas and the Papists in ipso lâ—mine impingere stumble the very first step we take and so quite ever after lose our way by confoundiâ—g justification with sanctification I shall only premise that as in sanctification â—he change is absolute and inherent so in justification the change is relative and juridical the former is wrought in the sinners person he becomes a new creature but this latter is wrought in his state he becomes absolved at the bar of divine Justice For Justification is a law-state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it abolisheth the convincing power of sin or its guilt Our businesse therefore is to discover the processe at Gods bar in the justification of a sinner which will be best done by comparing it with that at mans which we are familiarly acquainted with To be justified therefore implies in general three things 1. The person is charg'd with guilt 2. Pleads to the charge 3. Upon that plea is discharged by the Judge 1. A justified person must be charg'd with guilt Now guilt is the Relation which sin hath to punishment for sin is the breach of the Law and punishment is the vengeance which the Law threatens for that breach And as the threatening it self is in the nature of it a guard to the Law to prevent the breach of it bidding as it were the transgressour come at his peril break the Law if he dare be wise before hand lest he rue it too late so the punishment
grace which produceth some particular and partial change but not a total and universal 4. A real change to distinguish it from hypocrisie which makes shew of a great and goodly change but is only outward and seeming not inward and real which three are often taken but as often mistaken for holinesse 5. Wrought it is neither natural nor acquired or taken up by the power of our own free will or force of others perswasion strength of reason convictions resolutions from within or without Hence we are said to be Gods workmanship Eph. 2.10 To be wrought to the same thing 2 Cor. 5.5 6. In the whole man 1 Thes 5.23 The God of peace sanctifie you wholly and I pray God your whole soul and body and spirit be kâ—pt blamelesse c. So that if you ask where is the seat of this holinesse is it in the head or heart or conscience or outward man I answer in no one but all of them it is as leaven that leaveneth the whole lump it is as the soul tota in toto tota in qualibet â—arte The understanding in a new sanctified person is enlightned to discern spiritual things which before he understood not his memory sanctified to retain what is good and shut out what is hurtful conscience awakened to check for sin and exc te to duty will subdued to embrace good resist evil affections orderly placed to love fear desire delight it and to hate and what is sutable to holinesse and the whole outward man for speech actions behaviour yea habit and dresse is composed as becometh holinesse 7. Of a formerly vile sinner grace makes a mighty change when it works effectually none so bad so far gone but it can br ng home Ezek. 16.6 Esay 55.13 it findes one in his blood and leaves him clean it findes a thorn and leaves a mirtlâ— it meets with a Publican and Harlot and leaves a Saâ—nt it meets with a bloody Persecutor and hellish Blasphemeâ— and turns him into a Preacher or Martyr as Paul it findes men as bad as bad can be and leaves them in as good a state as the best 1 Cor. 6.9 10 11. 8. By the Spirit of God we may not ascribe it to the vertue of Ordinances or worth of Instruments 1 Cor. 9.11 But ye are washed but ye are justified but ye are sanctifiâ—d by the Spirit of our God Art nâ—ture education can do nothing here it is not by might or power but by the Spirit of God Zach. 4.6 9. Whereby the heart is purged c. here the parts of holinesse which are two mortification and vivification Esay 1.16 17 Cease to do evil learn to do well The first is privative The second positive Grace works right when there is first a leaving of old sin it is not putting a new piece on an old garment or clapping a new Creed to an old life or new duties to wonted courses Deut. 22.9 10 11. this were to sowe with divers seeds or wear a garment of woollen and linnen which God hates but there must be as to the privative part 1. A heart purged from the love of every sin there may be sin left in the heart no sin loved and liked the evil that I do I haâ—e sin and grace may stand together Rom. 7.15 not love of sin and grace 2. A life from the practice and dominion of sin sin remains still but raigns no more he was a servant of sin Rom. 6.17 18. and had members enough to be instruments of sin a mouth to speak it a tongue to speak for it a wit to invent for it reason to argue for it hands and feet to work and walk fot it purse to spend upon it there is none of these now Secondly and the other part is yet much better he is in heart and life carried out after every good it is not a bare breaking off of sin that makes a Christian it is one half of a Christian but there must be a turning from sinne and bringing forth fruites meet for Repentance You have both these parts 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit and perfect holinesse c. To come to the Reasons of the point which are foure Reas 1. This is Gods great designe therefore should be ours It is the greatest design God hath upon his people in all he doth to and for them All the immediate acts of God and all his mediate tend to this 1. All Gods immediate acts Pitch where you will carry it to the first of Gods acts towards man in Election God hath chosen us before the foundation of the world Ephes 1.4 2 Thes 2.13 that we should be holy So that I may not say If I am Elected I shall be saved though I live in sinne but if Elected I must be Sanctified and dye to sinne 2. Take all the acts of the three persons apart 1 Pet. 1.14 15. 1 Thes 4.7 First The Father if he adopt if he regenerate if he call it is that we should be holy Secondly It is the end designed by all that Christ did his Incarnation Hebr. 2.11 Hebr. 13 12 Eph. 4.26 27. Life Death Doctrine Example Humiliation Exaltation Prayers Promises Threats Miracles Mercies yea of his Intercession in heaven that we might be sanctified Thirdly It is the end of all that the Holy Ghost doth All the works of the Holy Ghost may be referred to three heads 1. His gifts 2. Graces 3. Comforts and all these tend to holinesse 1. All the gifts of the Holy Ghost if a gift of prayer of conviction terror c. it is to sanctifie thee if of knowledge utterance c. it is to make others holy 2. A l his graces What is Knowledge Faith Repentance Love Hope Zeal Patience given for but to make thee holy yea they are the several parts of thy holinesse it self which is made up of nothing but the graces of the holy Spirit 3. All the comforts of the Spirit are given to strengthen our hands in holinesse What is the peace of God love of God pardon of sin assurance of salvation joy in the Holy Ghost Spirit of Adoption given for but to make us more watchful humble lively in holinesse The Privy Seals of Justification must be attested in Letters Patents under the broad Seal of Sanctification or it may be well suspected Jeremy had two Evidences of his purchase Jerem. 32.10 one sealed the other open so must we 2. The mediate acts of God whatsoever they be in Providences or Ordinances First All ways of Gods Providence to his people tend to their sanctifying 1. If God afflict he saith to sicknesse Go and pull me down that proud sinner that he may be sanctified Go saith the Lord to the winds and storms of the Sea blow and beat the Ship to awaken me that sleepy Jonah Jonah 1.17 2.10 swallow him up saith he to the Whale the Lord spake to
that have no more that they can do The soul cannot be killed a man by sin may make his soul miserable and cursed but he cannot make it miserable and corruptible And therefore by the Resurrection of the dead is not meant as he who writes that dangerous Book of the Souls Mortality would have it the Resurrection both of body and soul but of the body onely For the body onely dyes and therefore it is the body onely which riseth again Thence it is that in the Creed commonly called the Apostles Creed it is put down in express terms John 5.28 29. I believe the Resurrection of the Body Not of the Soul for that never dyeth but of the Body The second particular The second particular propounded is to shew who are the dead that shall be raised at the last day The Answer to this is easie All that are in the grave whether godly or ungodly whether just or unjust Acts 24.15 shall be raised This Christ saith expresly The hour is coming Revel 2.13 Isa 26.19 in which all that are in the graves shall hear his voyce and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation All shall come forth without exception of any Acts 24.15 and the Apostle likewise tells us That there shall be a Resurrection of the dead both of the just and un ust The Earth and the Sea are Gods Stewards with whom he hath betrusted the bodies of men and women And when God shall call them to give an account of their Stewardship they will faithfully discharge their trust Revel 20.13 and not keep back one dead body The sea shall give up her dead and so shall the earth also They are but the bodies withdrawing room or sleeping-place and the time will come Isa 26.19 when all that are asleep in the dust of the earth shall awake They shall all awake some to everlasting life and some to shame and everlasting contempt This is the second particular All the the dead great and small rich and poor from Adam to the coming of Christ both good and bad shall be raised at the last day The third thing proposed is The third particular To demonstrate the absolute necessity that lies upon all Christians firmly and undoubtedly to believe the Doctrine of the Resurrection of the dead This appears in an especial manner from the spiritual mischiefs and soul-ruinating consequences which necessarily flow from the denial of it For 1. The Doctrine of the Resurrection is an Article of our faith The Author to the Hebrews puts it amongst the principles of the Doctrines of Christ and therefore he that denieth it Heb. 6.2 erres fundamentally and is an Heretick one whâ—m we must not receive into our houses or bid him God speed 2. It is not onely an Article of our faith Sine hoc Articulo tota fides tota religio vana est Streso in Act. but one of the chief Articles without which all the other Articles of Christian Relion are vain and unprofitable This the Apostle speaks in express tearms 1 Corinth 15.13 14 15 16 17 18 19 28 29 30 31 32. If there be no resurrection of the dead then is not Christ risen and if Christ be not risen then is our preaching vain and your faith is also vain c. If the dead rise not let us eat and drink for to morrow we shall dye This therefore is not only an Article of our faith but the foundation of all other for if there be no Resurrection there is no life everlasting Saint Austin saith That the Resurrection of the dead is propria fides Christianorum The proper faith of a Christian without the belief of which no man can be justly accounted a Christian A man may hold many errours and yet deserve to be esteemed a Christian but he that denieth the Doctrine of the Resurrection doth unchristianize himself For a Christian is one whose hope and happiness is in the other world For if we had hope onely in this world we were of all peopl most miserable and therefore he that renounceth his belief of the other world renounceth Christianity Adde That it is not onely the foundation of our faith but of all our comfort and consolation Resurrectio mortuorum est fiducia Christianorum The chiefest comfort the Saints of God have under all the distresses of this life is That there will a day come in which they shall be raised out of their graves to the Resurrection of Life and shall have their vile bodies made like to the glorious body of Christ Job 19.23 26 27. This comforted Job upon the dunghil and therefore it much concerns all those who tender either their consolation or salvation to be firmly and undoubtedly perswaded of this great truth That there shall be a Resurrection of the dead This leads me to the fourth particular The fourth Particular In the fourth place I am to shew you the credibility or possibility of this Doctrine I confess it is very hard and difficult to believe that the bodies of men when eaten up by worms or devoured by wilde beasts birds or men-eating men or when burnt and consumed to ashes and these ashes scattered in the ayre or thrown into the river should ever rise again It is easie to believe the Immortality of the soul for many Heathens have written in defence of it but as for the Resurrection of the body it is very difficult to believe it firmly and undoubtedly therefore there are Acts 17.18 32. and have been multitudes of persons in all ages who have denied it The Epicures and Scoiâ—ks laughed Paul to scorn when he preached to them of the Resurrection of the body The Sadduces in Christs time denied it 1 Cor. 15.12 Many in the Church of Corinth were infected with the same leprosie Hymenaeus and Philetus begangreen'd many Christians and overthrew their faith by preaching to them that the Resurrection was past already 2 Tim. 2.17 18. Danaeus tells us of nineteen Hereticks who opposed this truth The Familists also renounce it And the Socinians say That the same body shall not rise but an aerial and spiritual body which shall have no eyes nor ears nor head nor feet c. It must be acknowledged that this Doctrine is very hard and difficult but yet it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a thing impossible or incredible Sure I am that Job in the Old Testament did believe it for he knew that his Redeemer lived c. Job 19.25 26 27. And though after his skin worms destroyed his body yet in his flesh he should see God and then he addes Whom I shall see for my self and mine eyes shall behold and not another though my reins be consumed within me Job did not onely believe that his body when devoured
is Almighty and he must do it because he hath promised it This is Pauls Argument to King Agrippa Vers 6. And now I stand and am judged for the hope of the promise made of God unto our Fathers c. And this is Christs Argument by which he proveth the Resurrection against the Sadduces Matht 22.32 I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Objection This Argument of Christ proves onely the Immortality of the Soul but not the Resurrection of the Body Answer It proves also the Resurr ction of the body because God is the God of Abraham Isaa and Jacob not onely the God of one part of Abraham but of whole Abraham not onely the God of his soul but of his body And therefore whole Abraham must live for ever for Gods Covenant with Abraham Isaac and Jacob is an everlasting Covenant 2. From the justice of God God cannot but raise the dead because he is a just God and must reward every man according to his works Now in this life men are not rewarded the Righteous in this life are oftentimes persecuted and the wicked are in prosperity And therefore there must come a rewarding time and if so then first there must be a Resurrection For dead men cannot be rewarded Objection Is it not enough that our Souls be rewarded Answer No For our bodies are partakers in good and evil actions with the soul and therefore it is just that they should be Partakers also in rewards and punishments Shall God require services of the body and shall he not reward those services Do not the Saints of God beat down their bodies and bring them into subjection Do they not fast often and mortifie their earthly members and suffer Martyrdome with their bodies And therefore God cannot but raise their bodies to the Resurrection of Life and raise the same bodies for it cannot stand with Gods justice that one body should serve him and another be rewarded or that one body should sin and another body be punished A just Judge will not suffer one man to fight and get the victory and another to be crowned The same body that sinneth must dye and the same body that conquers must be crowned What justice can there be for God to cast a body that never sined into Hell and that never was in Adam 3. From the end of Christs coming in the flesh which was to destroy all the Enemies of our Salvation Now the last Enemy which must be destroyed is death 1 Cor. 15.26 and death cannot be uttetly and totally destroyed unless there be a Resurrection of the dead 4. From the Resurrection of Christ This is Saint Pauls great Argument 1 Cor. 15.12 c. If Christ be risen how â—ay some that there shall be no resurrection of the dead For Christ rose as a Publique Person and as the Head of his Church And if the Head be risen all the members must also rise and therefore he is called the First-fruits of them that sleep 1 Cor. 15.20 and the First-born of every creature And if the First-fruits be lifted up out of the grave the whole lump will certianly follow Hence also it is that Christ is called the Second Adam 1 Cor 15.21.22 and Paul argueth stroâ—gly That as by man came death so by man also came the resurrection of the dead and as in Adam all dye so in Christ shall all be made alive But now in the first Adam all dye not onely spiritually but corâ—orally and therefore in the second Adam all must be corporally made to live And live again in the same bodies for Christ rose with the same body that he dyed with And therefore he rose with his scars and wounds and he convinced his Disciples that the body he rose with was a tâ—uâ— body and not a Spirit For a Spirit hath not flesh and bones saith Christ as ye see me have Luke 24.39 Objection Doth not the Apostle say in that very Chapter 1 Cor. 15 44. That the bodies of men shall be spiritual bodies at the Resurrection And therefore they cannot be the same bodies 1 Cor. 15.50 Doth not the same Apostle also say That flesh and blood cannot inherit the Kingdom of God Hence the Socinians and divers others gather That the bodies of men shall not have flesh and blood and eyes and heads and feet at the Resurrection but shall be airy and spiritual bodies Answer There is a vast difference between mutation and perdition The same bodies shall be raised for substance but marvellously altered in regard of qualifications and endowments as you shall hear in the next particular Non aliud corpus sed aliter We read Exod. 4.6 7. That M ses put his hand into his bosom and when he took it out it was leprous as snow and again he put his hand in his bosom and pluckt it out and it was turned again as his other flesh Here was the same hand when belepred and when whole A Beggar when he puts off his rags and puts on the apparel of a King is the same man though outwardly altered or changed So shall it be at the Resurrection the bodies shall be the same for sâ—bstance though altered wonderfully as to their Qualifications and Endowments And as for that saying of the Apostle That flesh and blood shall not inherit the Kingdom of God the meaning is not That the substance of flesh anâ— blood shall never enter into Heaven for Christ in his Humane Nature is now in Heaven but that flesh as it is corrupted and sinful cloathed with infirmities and subject to mortality and death flesh and blood as it is in this transitory estate liable to corruption should not enter into Heaven and therefore it followeth in the Text Neither shall corruption inherit incorruption 1 Cor. 15.50 5. I might argue lastly from the Immortality of the S ul For the soul was made by God to dwell in the body and though it can subsist of it self without the body yet it still retains appetitum unionis a desire of re-union with the body and therefore is in an imperfect estate and not compleatly happy till it be re-united to the body And therefore that the souls of the godly may be compleatly happy and of the wicked compleatly miserable there must of necessity be a Resurrection of the body that so soul and body may be re-united and partake togâ—ther either of compleat happiness or compleat unhappiness Adde to this what is said by Durand that great Schoolman That when a man dyeth not onely the soul of that man continueth alive but some substantial part of that mans body and God also the great Creator and first cause of all things And why should any man think it incredible for God to re-collect the parts of the matter of any mans body which are perished and to re-unite the same body to the same soul again
Post mortem hominis inquit Durandus sâ—perest quae potest utrumque unire anima superest etiam materia praeterea causa scilicet Deus ergo poterit fieri reunitio earundem partium scilicet animae materiae ad idem totum constituendum Upon which Argument Estius hath this Comment Si partes substantiales hominis anima materia non poreant quâ—d rei veritas habet Durandi argumentum assumit sed in rerum naturâ permaneant hinc facile probatur resurrectionem esse possibilem Sic enim ad resurrectionem non aliud requiritur quam uâ— tota materia quae fuerat hujus hominis re olligatur compingatur in eandum figuram mâ—mbrorum quam aliquando habuit eique anima pristina ut forma restituatur Quod totum Deo possibile esse non est difficile creditu iis qui Dei omnipotentiam attendunt So much for the fifth particular The sixth particular The last thing propounded is to shew After what manner the dead shall rise and what difference there will be between the Resurrection of the just and unjust Answ It is certain as hath been proved that both just and unjust shall rise and rise with the same bodies for substance but yet there will be a vast difference between the Resurrection of the one and of the other which will consist in three particulars 1. The bodies of the just shall rise out of their graves as out of their beds with great joy and rojoycing and therefore it is said Isa 26.19 Awake and sing ye that dwell in the dust As soon as ever they awake they shall sing and rejoyce The godly shall come out of their graves as Jonah out of the Whales belly as Daniel out of the Lyons Den as the chief Butler out of Prison to be restored to all his former dignities and as Joseph who was taken out of Prison to be made Lord of Egypt So shall the bodies of the Saints be taken out of the grave to be crowned with everlasting glory And who can sufficiently express the great joy and rejoycing that will be when the body and soul shall be re-united together when the Soul shall come down from heaven to be married again to its former body Look what sweet embracements there were between Jacob and Joseph when they first saw one another after that Jacob had thought he had been dead and look'd upon him as one raised from the dead such and a thousand times more will be at the souls re-possession of the body Look what joy between Jonathan and David when David came out of the cave to him and what embracements between the Father of the Prodigal and the Prodigal when his Father ran to meet him and imbraced him and kissed him and said My Son was dead but now he is raised again such and much more will there be when body and soul meet together O how will the soul bless God for the body which was an instrument to it in the service of God! and how will the body bless God for the soul which was so careful to get an interest in Christ and to get to be justified and sanctified and how will both body and soul admire the free grace of God in Jesus Christ who hath pickt them out to be heirs of so much mercy Surely we shall never understand the greatness of this joy till we do taste of it But now on the contrary The bodies of the wicked shall come out of their graves as out of their Prisons and as so many malefactors to appear before an angry Judge They shall come out of their graves as the chief Baker did out of Prison to be executed in Hell for ever They shall arise with great fear and trembling and shall call to the hills and mountains to cover and hide th m from the pres nce of the Lamb. And Oh the horror and astonishment that shall be when the soul of a wicked man shall come out of Hell and be again united to its body How will the body curse the soul and the soul the body How will they be fool one another certainly this greeting will be very terrible The Lord grant we may never come to have experience of it 2. The bodies of the Saints shall be raised by vertue of their union with Christ For the Body of a Saint even while it is in the grave 1 Cor. 15.24 is united to Christ and is asleep in Jâ—sus and shall be raised by vertue of this union The Head will raise all its members and cannot be perfect as he is Christ mystical without every one of them 1 Cor. 15.22 As in Adam all dye so in Christ shall all be made alive that is All that are in Christ by faith shall be raised by the power of Christ as a Head and as a merciful Saviour and Redeemer By the same power by which Christ raised himself he will raise all his members But now the ungodly they shall rise out of their graves but it shall be a Resurrection unto Condemnation and it shall be by vertue of Christs power as a terrible Judge and as an angry God to their everlasting shame and confusion 3. The bodies of the wicked at the Resurrection shall be as so many ugly and loathsome carcasses to look upon and their faces shall gather darkness and blackness Isa 66.24 They shall arise to evâ—rlasting shame as well as to everlasting torment Dan. 12.2 But the bodies of the godly shall be made very glorious and beautiful They shall shine as the Sun in the firmament Mat. 13.43 and their vile bodies shall be made like unto the glorious body of Jesus Christ Phil. 3.21 Now surely the body of Christ is wonderful glorious We had a specimen of this in his Transfiguration where his face did shine as the Sun Mat. 17.2 and yet this was but a glimse of that glory he now hath and which our vile bodies shall one day have Question How can this be Answer This is according to the working of his mighty power Phil. 3.21 by which he is able to subdue all things unto himself God can do it for he is Almighty and with him all things are possible Indeed the substance of our bodies shall not be altered but the qualities shall be much altered They shall have glorious endowments and qualifications As Wool when died into a purple or scarlet die is not changed in the substance of it but onely is made more glorious So when the bodies of the Saints shall rise the substance of them shall not be changed but they shall be made more glorious and more excellent Question If you ask me what those Endowments are which God bestoweth upon the body at the Resurrection Answer It is impossible to set out all the glory which God will bestow upon the bodies of his Saints at that day For eye hath not seen nor ear heard neither hath it entred into the heart of man to
John 15.4 5. Oh! let 's then labour to see and be truly sorrowful for all our sins and pray Lord Turn thou us Jer. 31.18 and we shall be turned from all our sins and accept of a whole Christ for our only Lord and Saviour oh sith we cannot wash our hands in innocency le ts be washing them daily in the tears of true penitency let 's go to the Fountain open'd to wash in for sin Zâ—ch 13.1 Isa 30. ult Rev. 20.10.14 15.21.8 and for uncleanness that we may not be cast into the River and Lake of fire and brimstone Oh! let 's now bathe our souls in the blood of Christ that everlasting burnings may not hereafter seize upon us Hence Learn 3. Not to blame Gospel-Ministers for preaching of terrors hereby they would stave us off from running head-long into Hell and bring us to repentance that we may not be cast into that prison where there is no place for repentance 2 Cor. 5.11 Knowing the terrors of the Lord we perswade men in love to their precious souls we are bound being assured we must give an account to awake our hearers Hebr. 13.17 lest they forget God and be turned into hell we dare not betray your pretious souls to gratifie you at present Psal 9.17 and indulge you in your sins as the Apostle says We must not for meat destroy the work of God Rom. 14.15.20 for preferment favour or respect from you at present we dare not suffer your immortal souls to perish without warning oh friends be not angry with us the Embassadours of Jesus Christ when we see any of you hastning down the broad way which leads to Hell as sure as we are here now if we then cry fire fire to bring you back You have no more reason to think us your enemies for this warning of you and telling you the truth in love Gal. 4.16 than any of your children have to think the most dear and tender Parents amongst you were their enemies when seeing them through carelessnesse ready to fall into fire or water they should cry out oh take heed Children or you are irrecoverably lost Learn 4. Not to grudge sinners their portion in this World Davids advice should be our practice enforced from this very Doctrine viz. Not to fret our selves at evil doers nor to be envious against the workers of iniquity Psal 37.1 2. 9.17 Prov. 24.20 for they shall soon be cut down as the grasse they shall be turned into Hell their foolish prosperity will destroy them their candle shall be put out and that in a snuff which will never cease stinking why then should we be offended at their prosperity here who are reserved to an extremity and eternity of torment hereafter Mal. 3.15 it is a grosse mistake to call the proud happy or to think the godly most miserable 1 Cor. 15.13.19 because they are here sometimes a little under a cloud The Psalmist was tempted to it but the knowledge of this Doctrine in the Sanctuary Ps 73.3.18 19 did soon rectifie his judgement and made him conclude that God had set them in slippery places to be cast down into destruction Job 20.6 7. and utterly consumed with terrors and perish for ever we had more need to pity than repine at our wicked Neighbours Mat. 19.24 with Luke 16.25 having their good things here when we consider how hard a matter 't is to have good things here with Dives and with Lazarus too hereafter in Abrahams bosome Learn 5. Lastly To admire and be greatly affected with the superlative love of Christ in undergoing that punishment in our stead if we will receive him for our Lord and Saviour which will be extream and eternal torment to all that do refuse him And if he be Judge Mat. 10.14.15 39 40. they who receive not his Embassadors in his Name are of that number Oh! who would not then kiss the Son that believe the wrath of God will inflict these eternal torments Oh! Christians such I wish we may a l be in deed and truth let 's bless and kisse this blessed Son of God that bare for us this insupportable wrath Psal 2.12 1 Thes 1.10 Colos 2.15 Hosea 13.14 1 Cor. 15.54 55. Mat. 23.14 Hebr. 2.3 Gal. 3.13 Hebr. 2.9 even Jesus which delivered us from the wrath to come and triumphed over principalities and over tho Grave and Hell the greatnesse of the damnation we are exposed to by nature doth greaten the salvation purchased by grace Oh! blessed Jesus thou wast cursed here and tasted'st the death that was accursed even this in thy sentence Isa 53.5 7 8. Rom. 8.1 Mark 3.29 with Heb. 6.2 5.9 Acts 2.24 Psal 116 3. John 8.51 thou wast bruised afflicted and broken of God for us but thou was taken from Prison and from judgement and everlasting condemnation for it was not possiâ—le that Thou shouldst be holden of any pains so that though every Believer shall see a Temporal yet shall he never see Eternal Death but inherit Eternal Life OF HEAVEN MATTH 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world THE Description of Heaven is a work fitter for an Aaron the High Priest of the Most High when upon Mount Hor he is stripping himself of the vile body of sin or for a Moses when on the top of Nebo after a Pisgah prospect * Deut. 34.5 as the Jews comment he died at the * Cant. 1.2 kiss of God refunding that * Gen. 2.7 breath of life and expiring his soul into the bosome of God Nay more fit to be described by a pen taken from the Wing of a Cherubim than the stammering tongue of any mortal man For whoever attempts to speak of an heavenly state while himself is on earth his discourses of that must needs be like the dark dreams and imaginations of a child concerning the affaires of this world while it self is yet swadled and cradled in the womb Yet discourses of Heaven were never more seasonable upon earth When * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Laer. Anaxagoras was accused as not studying Politicks for his Countryes good he replied I have a very great care of my Country pointing up to heaven if ever Christians had cause to make all honest haste to heaven 't is in a sinful and a perverse generation when the waters cover the earth whether should a Dove-like soul fly but to the Ark of God when Gods judgements and his Avengers of blood threaten us on every hand what City of refuge can we run to but the Sanctuary of God when we know not how soon the members of Christs body in conformity to their Head may be called to sweat drops of blood 't is wisdom for us with our bitter hearbs to keep the Passover and to think on that * Luke 22.12 large upper Roome wherein we may be Feasted
been said in order to this morning Exercise As you have heard so you have seen Application to the morning exercise this Moneth now elapsed hath brought to your view an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Model of sound words you have had as it were the Summe and Substance of the Gospel preached over in your hearing I know it falls far short both in respect of Matter and Method of a perfect body of Divinity an exact and full delineation of all the chief Heads and Principles of Religion But considering the smallness of the Circle of this monethly course in which this Model was drawn I dare take the boldness to say there hath as much of the Marrow and Spirits of Divinity been drawn forth in these few Morning Lectures as can be rationally expected from men of such various Studies and assidnous labours in the Ministerial work Former ages have rarely heard so much Divinity preacht over in many years as hath been read in your ears in twenty six dayes These few Sermons have digested more of the Doctrine of faith than some large volumes not of a mean consideration now extant in the Church of God Truely every single Sermon hath been a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within itself Each Subject in this morning Exercise hath been handled in so ample a manner and with so much judgement acuteness and perspicuity that it may well passe for a little Treatise of Divinity wherein many profound Mysteries have been discust and stated not with more judgment in the Doctrine than with life and vigor in the Vse and Application The Preachers have sought to find out acceptable words Eccles 12. and that which was spoken was upright even words of truth Insomuch that a man that had never heard of a Gospel before this moneths conduct had been sufficient not only to have left him without excuse but with the wise mens STAR to have led him to Christ The more I dread to think what a tremendous account you have to make who after twenty twirty fourty years Revelation of the Gospel have the addition of this moneth of Sabbaths also to reckon for in that day when the Lord Jesus shall be revealed from heaven in flaming fire c. if while in this Mirror 2 Thes 1.8 beholding as in a glass the glory of the Lord you are not changed into the same image from glory to glory by the Spirit of the Lord. I shall not undertake as * Morning Exercise May 1654. formerly to extract the Summe and Substance of what you have heard I have some hope to be saved that labour upon a better account I shall recount to you the Heads only and Points of Christian Doctrine which have been handled in this Monethly Exercise that now in the close of all you may behold as in a Map or Table the Method and Connexion which they hold amongst themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or a Summary repetition of the Heads of Divinity preacht upon in this Course The first Divine after the preparatory Sermon that preached to you began with that which is the first and chief object of Knowledge and Faith that α and ω in Divinity Subject 1 THERE IS A GOD Heb. 11.6 He that cometh to God must believe that GOD is c. Hereupon because if there be a God then he is to be worshipped and if to be worshipped then there must be a Rule of that worship and if a Rule it must be of Gods own appointment therefore Subject 2 The Second dayes work was against all other Books and Writings in the world to Evince this Truth the SCRIPTVRES CONTAINED IN THE BOOKS OF THE OLD AND NEW TESTAMENT are THE WORD OF GOD 2 Tim. 3.16 All Scripture is given by Inspiration of God By these Scriptures that great Mysterious Doctrine of the Trinity which the light of nature can no more discover than deny was asserted and opened as far as so profound a Mystery can well admit and so The third mornings work was to shew Subject 3 THAT IN THE GODHEAD THERE IS A TRINITY OF PERSONS IN VNâ—TY OF ESSENCE GOD THE FATHER GOD THE SON AND GOD THE HOLY GHOST God blessed for ever 1 Joh. 5.7 There are three that bear Record in Heaven the FAHER the WORD and the HOLY GHOST and these three are ONE Subject 4 The Creation of Man in a perfect but mutable Estate by the joynt Power and Wisdom of these three glorious Persons was the Fourth Subject opened from that Text Eccles 7.29 God made man upright but they have sought out many inventions Man thus Created God entred into a Covenant with him and so the COVENANT OF WORKS which God made with Adam and all his posterity succeeded in order to be the Subject matter of the Subject 5 Fifth morning Lecture the Text was Gen. 12.17 In the day thou eatest thereof thou shalt surely die This Covenant no sooner made almost then broken the work of him that preacht the Subject 6 Sixth Sermon was THE FALL OF ADAM and therein more specially of PECCATVM ORIGINALE ORIGINANS or ORIGINAL SIN IN THE FIRST SPRING and fountain of it the Scripture Rom. 5.12 By one man sin entred into the world c. The Fruit and sad effect whereof being the losse of Gods image and the total depravation and corruption of mans nature Subject 7 The seventh thing that fell naturally to be handled was Peccatum originale originatum or Original corruption in the STREAM and DERIVATION OF IT TO POSTERITY from Psal 1.5 Behold I was shapen in iniquity and in Sin did my Mother conceive me This is the Source of all that evil that hath invaded all Mankind that therefore which naturally succeeded in the Subject 8 Eighth course of this morning Exercise was MANS LIABLENESS TO THE CURSE or the MISERY OF MANS ESTATE BY NATVRE Deut. 27.1 Cursed is every one that continueth not in all the things of the Law to do them or Ephes 2.3 By nature the children of wrath Subject 9 Ninthly Mans impotency to help himself out of this miserable estate was the next sad Prospect presented to your view by that Reverend Brother that preached the ninth course and he took his rise from Rom. 5.6 When we were without strength Christ died for the ungodly That the doctrine of mans impotency when it had laid him in the dust might not leave him there the Subject 10 Tenth Preacher discoursed to you of the COVENANT OF REDEMPTION consisting of the transaction between God and Christ from all Eternity from that Text Isa 53.10 He shall see the travel of his soule and be satisfied In the eleventh place THE COVENANT OF GRACE REVEALED IN THE GOSPEL came next to be unfolded as being if I may so say the Counterpart of the Covenant of Redemption which the Preacher to whom the Subject 11 Eleventh course fell opened to you out of Heb. 8.6 Jesus Christ hath obtained a more excellent Ministry by how much also he is the Mediatour
verse Having in the 19. verse asserted Christs fitness for that work it pleased the Father that in him should all fulness dwell c. Besides that infinite fulness which he had as God by natural and necessary generation there was another unmeasured fulness depending upon Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and good pleasure and thereby imparted unto Christ Now he comes to shew his work described First By its nature To reconcile to himself to make peace Secondly By its instrument that is the blood of the Cross by him Thirdly The object of it which are All things whether they be things in earth or things in heaven By which learned Davenant understands the Angels spoken of as the things in heaven and so many others supposing that the Elect Angels werâ— confirmed in their estate by Christ But with submission to better judgements I conceive 1. that there is not sufficient evidence in Scripture to shew that the holy Angels had their confirmation from Christ nor doth it seem to be necessary forasmuch as it is commonly acknowledged that Adam who was under the same Covenant with the Angels if he had continued in the observation of Gods precepts for so long time as God judged meet he should have been confirmed by vertue of the Covenant of Works some other way And therefore it was rather to be thought that the Angels have their confirmatiom from Christ as God and Head over all things than as Mediatour The actions of Christ as Mediatour supposing a breach according to that place Gal. 3.20 A Mâ—diatour is not a Mediatour of one i. e. of two parties which are one politically i. e. which are agreed in one but of parties at variance 2. Howsoever if the Angels had been confirmed by Christ yet surely they were not reconciled by Christ for Reconciliation implies a former enmity as these things in heaven are said to be And therefore I rather understand it of departed Saints Patriarchs Prophets c. who as they went to Heaven not to any Limbus so this expression is used to insinuate that they were saved by the grace of Jesus Christ even as we as it is Acts 15.11 and that the blood of Jesus Christ did expiate not only those sins which were committed after his death but those also which were long since past Rom. 3.25 as Sol nondum conspictus illuminat orbem The light and influence of the Sun is dispersed among us before the body of the Sun doth appear above our Horizon So then here you have mans Reconciliation Justification and Salvation described together with the procuring cause of it set forth 1. More generally By him 2. More specially By the blood of his Cross by the shedding of his blood for us by his death and passion compleated on the Cross The doctrine I intend to handle is this That the death of Jesus Christ is the procuring cause of mans justification and salvation Amongst all those heresies which God hath suffered to spring among us that they that are approved may be manifest none are more dangerous than those which concern the person and office of Christ of those many streams of errour which run into the dead Sea of Socinianism these are two They deny the Godhead and the satisfaction of Christ and so indeed subvert the whole Fabrick of the Gospel This latter I shall here endeavour to discuss and shall proceed in this Method 1. I shall explain it 2. Assert 3. Defend 4. Apply it 1. For the Explication of this great Gospel-mystery which truly if it fall we are without hope and so of all creatures most miserable I shall lay down these steps First God made the world and man in it for his own service and glory And this end he cannot be disappointed in but must have it one way or other Secondly Man by sin thwharted Gods end and cast dirt upon his glory and so doth every sinner Every sin is a reflection upon Gods Name a blot in Gods Government of the world so that some make it a pretence for their Atheism saying That if there were a God he would not suffer sin to be in the world Thirdly God is inclined by his Nature and obliged by his interest to hate sin and punish the sinner and so to recover his glory 1. I say God is inclined by his nature to hate and punish sin I do not positively conclude that he is absolutely obliged I shall not here meddle with that nice question Whether God was so far obliged to punish it by his nature that he could not pardon sin without satisfaction but this is manifest look upon man as a sinner and so Gods Nature must needs be opposite unto him The Scripture describes God in such manner not only in regard of his Will but also in respect of his Nature Hab. 1.13 Thou art of purer eyes than to behold evil and canst not look on iniquity c. Exod. 34.6 where the nature of the Divine Majesty is represented among other parts of the description this is one He will by no meanes clear the guilty Psalme 11.5 The wicked his soul hateth and the reason is added from Gods Nature ver 7. For the righteous Lord loveth righteousnesse his countenance doth behold the upright And it may further appear that here punishment of sin is not an act of Gods Will but of his Nature Because the Actions of Gods Will are only known by Revelation not by reason or the light of Nature but that God should and would punish sin this was known by natures light to such as were unacquainted with Revelation-light Hence came the Conclusion Acts 28.4 This man is a Murderer whom though he hath escaped the Sea yet Vengeance suffereth him not to live Vengeance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a supposed Goddesse but indeed nothing else but Divine Justice 2. God is obliged by his interest to punish him as he is the Ruler of the world By sin there comes a double mischief 1. God is wronged 2. The world is wronged by a bad example and hardned in sin so that if God might pardon sin as it is a wrong to himself yet he is in a manner obliged to punish it to right the wronged world and to make such sinners patterns of severity that the world may not make them examples of ungodlinesse even as King James might pardon the Powder-Traytors so far forth as his Person was concerned but if you look on it as a wrong to the whole Nation to the Protestant Religion so he was obliged to punish them to make them warnings to others in the like cases so that you see mans punishment was necessary for Gods glory and the Worlds good Fourthly The punishment to be inflicted must be sutable to sins Nature and Gods Majesty and therefore an infinite punishment for this is justice to observe an exact proportion between sin and punishment Fifthly The only way whereby this punishment might be suffered and yet man saved was by the incarnation and