he came So is Christ as God without Mother as Man without Father As God without beginning as God Man without ending of Life 2. Another Type of him was Iacobs Ladder The top of which reached Heaven and the bottom reached Earth Gen. 28.12 And the Angels of God were ascending and descending upon it This Ladder represented Christ the Son of Man upon whom the Angels of God ascend and descend Iohn 1.51 The bottom which reached the earth represented Christs humane nature and conversing with Men The top which reached Heaven his heavenly and divine nature and in both his mediaation with God for Men Ascende per hominem per venies ad Deum Christ reaches to Heaven in his divine original to Earth in his Manhood and him the Angels serve By his dwelling in our nature this commerce between Earth and Heaven is brought about The third Type is the Fiery cloudy pillar Exod. 13.21 And the Lord went before them in the day in a pillar of a cloud and by night in a pillar of Fire to give them light to go by day and night this figured Christs guidance and protection of his Church travelling through this World to his heavenly rest The cloud signified his humanity the fire his divinity There were two different substances the fire and the cloud yet but one pillar So there are two different natures in Christ his divinity shining as fire his humanity darkning as a cloud yet but one Person That pillar departed not from them all the while they travelled in the Wilderness so while the Churches pilgrimage lasteth Christ will conduct us and comfort and shelter us by his presence His Mediatory conduct ceaseth not The fourth Type is the Tabernacle wherein God dwelt symbolically as in Christ bodily There God sat on the mercy seat which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9.5 so Christ Rom. 3.25 A propitiation He there dwelt between the Cherubims and did exhibit himself graciously to his people as now he doth to us by Christ. The next shall be of the Scape Goat on the day of expiation Lev. 16.10 One Goat was to be slain the other kept alive The slain Goat signified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Flesh or humane nature suffering the Live Goat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Immortal Deity or as the Apostle expresseth it 2 Cor. 13.4 That Christ was to be crucified through weakness yet to live by the power of God or as we heard before 1 Pet. 3.18 Put to death in the Flesh and quickned by the Spirit Because these two things could not be shadowed by any one Beast which the Priest having killed could not make alive again and it was not fit that God should work mirâ—cles about Types therefore he appointed â—wo that in the slain Beast his death might be represented in the Live Beast his immortality The like mystery was represented also in the two birds for the cleansing of the Leper Lev. 14.6 7. Thirdly I prove it by Reasons taken from his office which may be considered in the general And so it is expressed by one Word Mediator or in particular according to the several functions of it expressed by the terms of King Priest and Prophet or with respect to the persons that are to be considered and concerned in Christs Mediation 1. His Office considered in the General so he is called Iesus the Mediator of the New Testament Heb. 12.24 It was agreeable that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediator should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a middle person of the same essence with both parties and that his operative Mediation should presuppose his substantial Mediation that being God Man in the same person he should make an atonement between God and Man Sin hath made such a breach and distance between us and God that it raiseth our fears and causeth backwardness to draw nigh unto him and so hindreth our love and confidence in him How can we depend upon one so far above us and out of the reach of our commerce therefore a Mediator is necessary one that will pity us and is more near and dear to God then we are One in whom God doth condescend to man and by whom Man may be encouraged to ascend to God now who is so fit for this as Jesus Christ God manifested in our flesh The two natures met together in his person and so God is nearer to Man then he was before 〈◊〉 the pure Deity for he is come down to us in our flesh and hath assumed it into the unity of his person and man is nearer to God for our nature dwelleth with him so closely united that we may have more familiar thoughts of God and a confidence that he will look after us and concern himself in our affairs and shew us his grace and savour for surely he will not hide himself from his own flesh Isa. 58.7 This wonderfully reconcileth the heart of Man to God and maketh our thoughts of him more comfortable and doth encourage us to free access to God 2. Come we now to the particular offices by which he performeth the work of a Mediator and they all shew the necessity of both natures these offices and functions are those of Prophet Priest and King 1. Our Mediator hath a Prophetical office belonging to his Administration that he may be made Wisdom to us and therefore he must be both God and Man God that he may not onely teach us outwardly as an ordinary Messenger or Minister but inwardly putting his Law into our minds and writing it upon our hearts Heb. 8.10 and 2 Cor. 3.3 Ye are manifestly declared to be the Epistle of Christ ministred by us written not with Ink but with the spirit of the living God not in Tables of stone but in the fleshly Tables of the heart Men may be the instruments but Christ is the Author of this Grace and therefore he must be God To convince mens understandings of their duty and to incline their hearts to perform it requireth no less then a divine power If such an infinite vertue be necessary to cure the blindness of the body how much more to cure the natural blindness and darkness of the mind And man he must also be for the great Prophet of the Church was to be raised up among his brethren like unto Moses Deut. 18.15 Till such an one came into the World they were to hear Moses but then they were to hearken to him he that was to come was to be a Lawgiver as Moses was but of a far more absolute and perfect Law a Lawgiver that must match and overmatch Moses every way He was to be a man as Moses was in respect of our infirmities such an one as Moses was whom the Lord had known face to face but of a far more divine nature and approved to the World by Miracles Signs and Wonders as Moses was Again 't was prophesied of him that as the great Prophet of the World he should be anointed that he might
CHRISTS ETERNAL EXISTENCE AND THE DIGNITY OF HIS PERSON Asserted and Proved IN OPPOSITION To the Doctrine of the SOCINIANS In several SERMONS on Col. 1.17 18 19 20 21. verses By the Reverend THO. MANTON D. D. London Printed in the Year 1685. TO THE CHRISTIAN READER HEre are presented to thy view some of the further profitable and pious Labours of that eminent Divine Dr. Manton now with God who though like a Tree full of fruit he has already yielded much fruit yet still more and more falls from him Since his much to be lamented Death two very large Volumes with some lesser of his Sermons have been published which give a clear discovery to the World of his great Abilities for and great diligence in the Office and Work of the Ministery Now this small piece succeeds which in comparison of the former is but a poor Stripling but as the shaking of an Olive Tree as the gleaning Grapes when the Vintage is over Yet let it not be rejected or slighted upon that account for though 't is not so bulky as they yet according to its proportion 't is of equal value and shews the same Head and Heart which they do My Pen upon this opportunity would fain be launching forth into the commendation of the worthy Author but I will not suffer it considering how little he needs that from any and how much he is above it as from me Neither will I suffer it to run out in the commending of these Sermons for I hope to impartial and judicious Readers they will commend themselves the best way of commending I only recommend them as judging them worthy of the perusal of all who are desirous of a fuller knowledge of our Lord Jesus For he is the grand subject treated of in them His Person Offices Works Blesssings are here described asserted vindicated and improved Our Redemption by his blood his being the Image of the invisible God the First-born of every Creature his Creating and Sustaining all things his Headship over the Church Prae-existence before all Created Beings his being the First-born from the Dead the Union of the two Natures in his Person his Reconciling of Sinners to God through the blood of his Cross these are the Heads insisted upon in these Sermons the Author following the Apostle Col. 1.14 ad 20. And are not these great Points of a very sublime nature containing the very vitals of Gospel Revelation can Ministers Preach Print too much of them can private Christian Hear Read Meditate too much of them Oh they are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the deep things of God! in which is manisfested the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold Wisedom of God which the Angels desire to look into which are the wonder and astonishment of Heaven which put such a transcendent excellency upon the knowledge of Christ. Should we not therefore thankfully receive and diligently peruse all discourses that may clear up our light in and about these profound Mysteries I hope the consideration hereof will make these Sermons acceptable to many gracious Souls They all hanging upon this string and pointing to this Argument of what Christ is has done suffered and procured for Believers they are not unfitly put together and printed by themselves in this small volume Several of the Points mentioned are Controversial for a long tract of time there has been hot disputes about them what Volumes pro and con have been written both by Antient and Modern Divines about them but our Reverend Author does not so much concern himself in what is Polemical and Controversial but chose rather in a plainer way as best suiting with Sermon-work to assert and prove the Truth by Scriptural Testimonies and Arguments and that he has done to the full Reader whoever thou art into whose hands these Sermons shall come let me assure thee they are the genuine Work of the person whose name they bear They were copyed out from and according to his own Notes by one who I am sure would be as exact therein as possibly he could But how earnestly could I wish if God had not seen it good to order it otherwise that the Author himself might have lived to have reviewed and polished them for what hand so fit to polish the Stone as that which cuts it but now what is amiss must be left to the understanding Reader to discover and to the candid Reader to pardon Christian I commit thee to God he bless thee and all the Labours of his Faithful Servants whether living or dead to the promoting of thy Spiritual and Eternal good Which he ardently desires who is Thine to serve thee in our Lord Iesus Tho. Iacomb REDEMPTION BY CHRIST SERM. I. COL 1.14 In whom we have redemption through his blood even the forgiveness of sins THE Apostle in the former verse had spoken of our slavery and bondage to Satan from which Christ came to deliver us now because sin is the cause of it he cometh to speak of our Redemption from sin In whom we have redemption through his blood even the forgiveness of sins Here is I. The Author II. The Benefit III. The Price The Point is this Doct. That one Principal part of our Redemption by Christ is remission of sins Here I shall shew you 1. What remission of sins is 2. The Nature of Redemption 3. That Remission of Sins is a part and a principal part of it 1. What Remission of Sins is Both terms must be explained what sin is and what is the forgiveness of sin For the first Sin is a violation of the Law of the Eternal and Living God 1 Ioh. 3.4 Whosoever committeth sin transgresseth also the law for sin is the transgression of the law God is the Law-giver who hath given a righteous Law to his Subjects under the dreadful penalty of a Curse In his Law there are two things the Precept and the Sanction The precept is the Rule of our duty which sheweth what we must do or not do The Sanction or penalty sheweth what God will do or might justly do if he should deal with us according to the Merit of our Actions Accordingly in sin there is the Fault and the Guilt 1. The Fault That man who is Gods subject and so many ways obliged to him by his benefits instead of keeping this Law should break it upon light Terms and swerve from the Rule of his duty being carried away by his own ill disposed will and base Lusts. It is a great and heinous offence for which he becometh obnoxious to the Judgment of God 2. The Guilt which is a liableness to punishment and that not ordinary punishment but the vengeance of the eternal God who every moment may break in upon us Where there is sin there will be guilt and where there is guilt there will be punishment unless we be pardoned and God looseneth the Chains wherewith we be bound Secondly Forgiveness of Sin is a dissolving the obligation to punishment or a
all is done according to the Counsel of his own Will Some thought all created things did come forth from the Creator by way of emanation as Rivers flow out of their Fountain but there is no stream floweth out of any fountain but it was before a part of that fountain while it was in it but that cannot be said of any Creature in respect of God that it was any part of God before it came out from him Others say the Creatures came out from God by way of representation as an Image in the glass from him that passeth by or looketh on it bâ—t before the world was made there was no such glass to represent God others would express it thus that the world cometh out from God as a shadow from the body but yet this will not fit the turn neither for the shadow doth not come out from the body but follows it because of the deprivation of light from the interposition of another body Others say all cometh from God as a foot-print or tract in Clay or Sand from one that passeth over it but there was nothing on which God by passing might make such an impression What ever good intention they might have by setting forth the Creation by these expressions yet you see they are not proper and accurate These expressions may have their use to raise mans understanding to contemplate the excellency and Majesty of the Creator for they all shew his incomparable Excellency and Perfection together with the vanity nothingness or smallness of the Creature if compared with him as great a bulk as it beareth in our eye They are but as a Ray from the Sun a stream from the fountain or a drop to the Ocean an Image in the Glass or a shadow to the substance or like a foot-print of a maâ— in the Clay or Sand and so are but certain signs leading up to the thing signified or Letters and Syllables out of which we may spell God As the streams lead us to the fountain the image to the man the shadow to the body or the track to the foot that made it But the Scripture leaving those comparisons sheweth us that the World came out from the Creator as the Workmanship from the Artificer the building from the Architect Heb. 11.10 Now every Artificer and builder worketh merely out of the Counsel of his own Will and herein they resemble God but onely what they do with great labour God doth with the beck of his own Will and Word Psal. 33.6 By the word of the Lord the heavens were made and all the host of them by the breath of his mouth A bare word of his immediately created all the World the Heavens and Earth and all that is in them 2. When did he make the angels For in the History of Moses there seemeth to be a great silence of it I Answer We read Gen. 1.1 that in the beginning that is when God did first set himself to create that then he created the Heaven and the Earth but we read again in the 20th Verse that in six dayes the Lord made heaven and earth and the sea and all that in them is I argue that if within that compass of time the Lord made Heaven and Earth and all things that are in them Angels are included in that number being the inhabitants of Heaven as Men and Beasts are of the Earth and Fishes of the Sea As here by things in Heaven the Apostle principally understands the Angels and by things on earth Men Therefore as things on earth were not made but after the earth so things in heaven were not created but after the heavens were created The heavens were not created till the second day nor perfected and fitted till the fourth Therefore as God did furnish the Earth with Plants and Beasts before men so did he adorn the Heaven with stars before he filled it with Angels for he first framed the House and adorned it before he brought in the inhabitants Therefore probably they were made the fourth day Is this seemeth too short a time before the fall of the Apostate Angels you must remember how soon man degenerated some think he did not sleep in innocency quoting that Psal. 49.12 Man being in honour abides not but is like the beaâ—ts that perish The word signifies a nights Lodging in an Inne shall noâ— Lodge or stay a Night others make his fall on the next day the Sabbath For at the end of the sixth day all was good very good The Angels fell from their first state as soon as they were Created so short and uncertain is all created Glory Secondly All things were created for him that is for the honour of the Son as well as for the honour of the Father and the Holy Ghost Now this is necessary to be thought of by us because there is a Justice in the case that we should return and imploy all in his service from whom we have received all even though it be with the denial of our nearest and dearest Inteâ—est He is worthy of this Glory and Honour from us and that we should trust upon him as a faithful Creator in the midst of all dangers 1. I will prove that the greâ—tâ—st Glory the Creature is capable of is to serve the Will and set forth the Praise of its Creator for every thing that attaineth not its end is vain What matter is it whether I be a Dog or a Man a Beast or an Angel if I serve not the end for which I was made and that is not the personal and particular benefit of any Creature but the glory of the Creator for God made all things for himself Prov. 16.4 whether he made Beasts or Man or Angels it was still with a respect to his own glory and service God is independent and self-sufficient of himself and for himself Self-seeking in the creature is monstrous and incongruous 'T is as absurd and unbâ—seeming to seek its own Glory as to attribute to its self it s own being Rom. 11.36 Of him and through him and to him are all things Gods glory is the end of our being and doing for being and doing are both from him and therefore for him alone Above all it concerneth man to consider this who can glorifie God not onely objectively by the impressions of God upon him and passively as God will overule all his actions to his own Glory but actively as he is the mouth of the Creation not onely to honour God himself but to give him the praise which resulteth from all his works It was well sâ—id of a Heathen si essem lusâ—inia If I were a Nightingal I would sing as a Nightingal si alauda If I were a Lark I would pere as a Lark When I am a man what should I do but know love and praise God without ceasing and glorifie my Creator Things are unprofitable or mis-placed when they do not seek or serve their end therefore for what use are we meet
him like Princes God never made any of them universal and eternal King for he set Christ at his right hand not the Angels To sit at Gods right hand is not only to be blessed and happy in enjoying those pleasures which are there for evermore not onely to be advanced to the highest place of Dignity and Honour next to God but to be invested with a supream and universal Power above all Men and Angels Take these or any one of these and he is above the Angels though they be the most noble and excellent creatures that ever God made 3. Because Christ hath a ministry and service to do by them He makes use of them partly to exercise their obedience without which they forsake the Law of their creation and swerve from the end for which they were made Psal. 103.20 They do his commandments hearkening to the voice of his word They do whatsoever he commandeth them with all readiness and speed immaginable and therein they are an example to us Matth. 6.10 Thy will be done in earth as it is in heaven They are our fellow-servants now in the Work hereafter in the Recompence when we are admitted into one Society under one common Head and Lord Heb. 12.27 who shall for ever rejoyce in the contemplation of Gods infinite Excellencies Well then if these Excellent creatures so great in power be alwayes so ready and watchful to do the Will of God and count it their honour to assist in so glorious a work as the saving of Souls or do any other business he sendeth them about how should we that hope to be like the Angels in happiness be like them in obedience also 2. Because the Churches safety dependeth upon it We stand in need of this Ministry of Angels The service of the Angels is protection to the people of God vengeance on their Enemies 1. For protection Christ hath the heavenly host at his command and sendeth them forth for the good of his People Psal. 68.17 The chariots of the Lord are twenty thousand even thousands of Angels the Lord is among them in Sinai in the holy place Mark that thousands of Angels are his Chariots conveying him from Heaven to Earth and from Earth to Heaven and mark the Lord is among them that is God incarnate for he presently speaketh of his ascending up on high Thou hast ascended up on high and led captivity captive thou hast received gifts for men ver 18. Among them in his Holy place that is in heaven It is added as in Mount Sinai that is as at the giving of the Law they were then there and still attend on the propagation of the Gospel For more particular Cases see Heb. 1.14 Are they not all ministring spirits sent forth to minister for them who shall be heirs of salvation So Psal. 34.7 The angel of the Lord incampeth round about them that fear him and delivereth them All that obediently serve and wait on God have the promise of his protection 2. The other part of this Ministry and Service is to restrain and destroy the Devil and his Instruments The Scripture often speaks of Gods executing Judgements by the Angels Their influence doth not always personally appear yet it is great and powerful Though the Powers and Authorities on Earth and their Messengers and Forces be ofâ—en imployed against the Saints yet the Captain of our Salvation is in Heaven and all the mighty Angels are subject to him and at his disposal By this means the Prophet Elisha confirmed himself and his servant when the King of Syria sent Chariots and Horses a great host to attacque him in Dothan â— King 6.14 15. And when his servaâ—t saw it early in the morning he said Alas my master what shall we do The Prophet answered Verse 16. They that â—e with us are more than they that be against us And then Verse 17. he prayed Lord open his eyes that he may see And the Lord opened his eyes and behold the mountain was full of chariots and â—orses of fire round about Elisha These fiery Horses and Chariots were nothing else but the Angels of God Here is force against force chariots against chariots horse against horse if we could open the eye of Faith and shut that of Sense We read Acts 12.23 that an Angel smote Herod in the midst of his Pride and Persecution The Angel of the Lord smote him VSES I. Let us more deeply be possessed with the Majesty of our Redeemer He is the Creator of all things of Angels as well as Men and so more excellent than all the Men in the World whether they excel in power or holiness which the Psalmist expresseth thus fairer than the children of men Psal. 45.29 But also then the most excellent and glorious Angels he is their Creator as well as ours head of principalities and powers as well as of poor worms here upon Earth Surely the representing and apprehending of Christ in his glorious Majesty is a point of great consequence 1. Partly to give us matter for praise and admiration that we may not have mean thoughts of his Person and Office he is a most glorious Lord and King that holdeth the most powerful Creatures in subjection to himself If Christians did know and consider how much of true Religion consists in admiring and praising their Redeemer they would more busie their minds in this work 2. Partly To strengthen our Trust and to fortifie us against all fears and discouragements in our service When we think of the great Creator of Heaven and Earth and all things visible and invisible Angels Men Principalities c. Surely the brightness of all creature-glory should wax dim in our eyes Our God is able to deliver us Dan. 18. and will as he did by his Angel This was that which fortified Stephen Acts 5.55 56. He saw Iesus standing at the right hand of God It is easie for him who made all things out of nothing to help us See Psal. 121.2 My help standeth in the name of the Lord who made heaven and earth The Almighty Creator Ruler and Governour of the World what cannot he do As long as I see those glorious monuments of his power standing I will not distrust he can afford me seasonable help by his Holy Angels through the intercession of his Son who hath assumed my Nature 3. Partly To bind our duty all Creatures were made by him and for him therefore we should give up our selves to him and say with Paul Acts 27.23 His I am and him I serve His by Creation and redemption therefore every thing we have and do ought to have a respect to his glory service There is â— variety of Creatures in the World of different kinds and different excellencies In the whole and every kind there is somewhat of the glory of God and Christ set forth Now this should strike our hearts shall we onely who are the persons most obliged be a disgrace to our Lord both Creator and
Redeemer when the good Angels are so ready to attend him at his beck and command and that in the meanest services and ministries Shall poor worms make bold with his Laws slight his doctrine despise his benefits Heb. 2.2 3. If the word spoken by angels was stedfast and every transgression and disobedience received a just recompense of reward how shall we escape if we neglect so great salvation 4. And lastly to make us more reverend in our approaches to him for he sits in the Assembly of the Gods the holy Angels are round about him Psal. 138.1 Before the Gods will I sing praise to thee That is in the presence of the holy Angels 1 Cor. 10.10 Eccl. 5.6 Suffer not thy mouth to cause thy flesh to sin neither say thou before the angel that it was an Error The Angels in heaven observe our behaviour in Gods worship what vowes we make to God what promises of obedience But above all there is our glorious Redeemer himself Heb. 12.28 29. with what reverence and godly fear should we approach his Holy Presence II. Use. Is to quicken us to Thankfulness for our Redemption that our Creator is our Redeemer None of the Angels did humble himself as Christ did do to do so great a piece of service and yet he is far above them There is a congruity in it that we should be restored by him by whom we were made but he made the Angels as well as men but he did not restore them No they were not so much as in a condition of forbearance and respite he assumed not their nature he created all things but he redeemed mankind His delights were with the sons of men he assumed our nature and for a while was made a little lower then the Angels Heb. 2.9 We cannot sufficiently bless God for the Honour done to our Nature in the person of Christ for it is God incarnate that is made head of Angels Principalities and Powers God in our nature whom all the Angels are called upon to adore and worship The devil sought to dishonour God as if he were envious of mans happiness Gen. 3.8 God doth know that in the day that ye â—at thereof ye shall be aâ— Gods And he fought to depress the nature of man which in innocency stood so near to God now that his humane nature should be set so far above the Evangelical in the person of Christ and be admitted to dwell with God in a personal Union this calleth for our highest love and thankfulness III. Use. Is an encouragement to come to Christ for sanctifying and renewing Grace I have three Arguments 1. The Person to whom we come To whom should we come but to our Creator God infinitely Good Wise and Powerful The creation sheweth him good and whatever is good in the Creatures is wholly derived from his goodness It is but like the odour of the sweet Ointments or the perfume that he leaveth behind him where he hath been Iam. 1.19 He is infinitely wise when he created and setled the World He did not jumble things in a Chaos and confusion but setled them in a most perfect order and proportion Which may be seen not only in the Fabrick of the World but in the disposition of the parts of Mans Body yea or in any Gnat or Fly Now cannot he put our disordered souls in frame again If the Fear of God be true Wisdom to whom should we seek for it but from the Wise God His Infinite Power is seen also in the Creation in raising all things out of nothing And if a Divine Power be necessary to our Conversion to whom should we go but to him who calleth the things that are not as though they were Rom. 4.17 According as his divine power hath given unto us all things that pertain unto life and godliness 2 Pet. 1.7 2. From the work it self which is a new Creation which carrieth much resemblance with the old Eph. 2.10 For we are his workmanship created in Christ Iesus unto good works 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined into our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. It is such an effect as comes from a Being of Infinite Power Wisdom and Goodness that man may be in a capacity to love please and serve God What was lost in Adam can onely be recovered by Christ. 3. From the relation of the Party that seeketh it Psal. 119.73 Thine hands have made me and fashioned me give me understanding that I may learn thy commandments We go to him as his own Creatures This plea hath great force because of Gods goodness to all his Creatures Not onely the Angels but every worm and fly had their being from Christ there is a great variety of living things in the World but they are all fed from the common fountain therefore we may comfortably come to him for life and quickning Ioh. 1.4 We need not be discouraged by our baseness and vileness for the basest worm had what it hath from him 2. That Christ as Creator beareth such Affection to man as the work of his hands Is it good unto thee that thou shouldst despise the work of thy hands Iob 10.3 Artificers when they have made an excellent work are very chary of it and will not destroy it and break it in pieces Iob 14.15 Thou wilt have a desire to the work of thine hands As Creatures beg relief and help if you cannot plead the covenant of Abraham plead the covenant of Noah 3. God forsakes none of the faln creatures but those that forsake him first 2 Chron. 15.2 The Lord is with you while you be with him and if ye seek him he will be found of you but if ye forsake him he will forsake you 1 Chron. 28.9 If thou seek him he will be found of thee but if thou forsake â—im he will cast thee off for ever 4. Especially will Christ be good to man seeking after him for Grace that we may serve and obey him For he is no Pharaoh to require brick and give no straw Creating Grace layed the debt upon us and his redeeming Grace provideth the power and help that we may discharge it Now when we acknowledge the debt and confess our impotency to pay it and our willingness to return to our duty Will Christ fail us A consciencâ— of our duty is a great matter but a desire of grace to perform it is more Therefore come as creatures earnestly desiring to do their Creators will and to promote his Glory God will not refuse the soul that lyeth so submissively at his feet SERMON IV. COL 1.17 And he is before all things and by him all things consist THE Apostle had asserted the dignity of Christs Person by ascribing the work of Creation to him now the work of Conservation and Providence By the same divine power by which Christ made all things he doth
as well as verbum oris This Covenant is carried on in soul Language Psal. 16.21 O my soul Thou hast said unto the Lord thou art my Lord. So Psal. 27.8 When thou saidst seek ye my face my heart said thy face Lord will I seek The Lord offereth or representeth himself as our Lord and we prosess our selves to be the Lords No eye seeth or ear heareth what passeth between God and the Soul Now without this Personal inward Covenanting all the priviledge of the Covenant will do us no good And this Personal inward covenanting amounts to full as much as My Lord my God Therefore it concerneth every one of us see whether we have thus particularly owned Christ if there hath been any Treaty between God and our Souls and whether it came to any conclusion and particular Soul engagement That you could thus own Christ. Not only as God and Lord but as your God and your Lord. SERMON VIII Col. 1.20 And having made peace by the blood of his Cross to reconcile all things to himself by him I say whether they be things in earth or things in heaven IN these words observe First What Christ was to do Secondly The manner how he did it Or First The End for which he was appointed To be our Mediator and Redeemer and accordingly promised and sent into the world to reconcile all things to God Whether they be things in heaven or things in earth Secondly The means by which he accomplished it Having made peace by the blood of his Cross that is by his bloody sacrifice on the Cross thereby answering the sacrifices of Attonement under the Law In the first branch take notice of 1. The Benefit Reconciliation with God 2. The person procuring it by him and it is repeated again I say by him 3. The persons to whom this Benefit is intended expressed 1. Collectively 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things 2. Distributively Whether they be things in earth or things in heaven As they are Collectively Expressed it teaches us that grace is revealed and offered in the most comprehensive expressions that none may be excluded or have just cause to exclude themselves As it is distributively expressed the latter clause is of a dubious Interpretation some by things on earth understand Men but by things in heaven the Angels Surely not the fallen Angels for they are not in Heaven neither was Christ sent to reconcile them nor relieve them in their Misery and reduce them to God Heb. 2.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what then shall we understand by things in heaven Some think the holy Angels others the glorified Saints 1. Those that assert the first argue thus that the Angels are properly inhabitants of Heaven and so fitly called things in Heaven and they are Enemies to Men whilst they are ungodly Idolatrous and Rebels to God as good Subjects hold with their Prince and have common Friends and Enemies with him but are reconciled to them as soon as they partake of the Benefits of Christs Death as we are told of joy in heaven among the angels of God at the conversion of one sinner Luk. â—5 10 Now if there be so much joy over one Sinner repenting how much more when many sinners are snatched out of the Jawes of Hell They make the sense to be thus before for the sins of men they weâ—â— aliâ—nated from them but then reconciled but this Scripture speaks not of the Reconciliation of Angels and Men but the Reconciliation of all things to God for so it is expresly in the Text to reconcile all things to himself Now the good Angels cannot be said to be reconciled to God for there was never a breach between them sâ— nunquam cum matre in gratiam rediisse 2. Therefore I interpret it of the glorified Saints See the like expression Eph. 1.10 To gather together in one all things to Christ which are in heaven and in earth And more clearly Eph. 3.15 Of whom the whole family in heaven and earth is named Meaning thereby the Faithful who are already in Heaven and those who are now remaining upon Earth This is a comfortable note and teaâ—hâ—s â—s 1. That the Apostle Paul knew no Purgatory or third place for Souls after Death 2. That the Saints departed are now in Heaven as to their Souls and gathered to the Rest of the Spirits of just men made perfect 3. The souls now in Heaven once needed the Merit of Christ even as we do None come thither but they were first reconciled to God By him their peace was made and they obtained Remission of sins by the blood of his Cross as ye do In short all that go to Heaven go thither by the Mediation Sacrifice and Meritorious Righteousness of the same Redeemer Doct. One great benefit we have by Christ is Peace and Reconciliation with God Here I shall shew 1. What this Reconciliation is 2. How it was obtained 3. What Assurance we have that it is obtained 4. How and upon what terms it is applied to us 1. What this Reconciliation is I Answer It is not an original Peace but a returning to Amity after some foregoing breach Now the breach by sin consisted in two things an aversion of the Creature from God and an aversion of God from the Creature so before Peace and Reconciliation can be made two things must be removed Gods Wrath and our sinful Nature God must be pacified and man Converted Gods Wrath is appeased by the blood of Christ and our Natures are changed and healed by the Spirit of Grace First Gods Wrath is appeased and then the Spirit is bestowed upon us for while God is angry and offended no saving benefit can be expected from him This Text speaks not how he took away our enmity but how he appeased God for us not so much of the Application as the impetration of this benefit The Application is spoken of verse the 21. how it is applied to us but here the Apostle more directly speaks of the impetration how it was procured and obtained for us namely by Christs satisfying Gods Justice for that wrong which caused the breach or the dying of the Son of God for a sinful World Now this hath an influence on Gods pardon and our Conversion for by vertue of this Reconciliation we are justified and pardoned Therefore we are said to be justified by his blood Rom. 8.9 that is the price is paid by Christ and accepted by God there needeth nothing more to be done on the Mediators part by virtue of the same peace made we are also sanctifyed and converted unto God 2 Cor. 5.18 The gift of the sanctifying spirit is given us as the fruit of Christs death 2. How it was obtained by the blood of his cross he made peace This implyeth death and such a death as in appearance was accursed for the death of the cross is the vilest and most cruel death Gal. 3.13 Christ hath Redeemed us from the curse of the Law being