in the Body into the Skin God hath been reforming the Land and our Wickedness appears the more Time was when Sin began to be ashamed to creep into Corners to be out of Fashion but now it is grown brazen faced walks in the open Streets seems to be in request more than ever Thus our Sins testify against us are grown up to Heaven and darken the Sun put out the Moon seal up the Constellations to intercept the passage of Prayer thither and to stop the influences of the light of Heaven from descending hither or to knock at the Gate to sollicite for vengeance upon us Secondly what the Lord hath done to others so offending even took away his Glory and gave them up into the Enemies hands bringing them into a Spiritual Egypt Witness the famous Asian Churches now under the Mahometan Tyranny There was a time when the Vineyard Isa 5.4 should have afforded red Wine and then it might have expected Watering every moment and Continued Preservation but this Vineyard Degenerating instead of Red Wine it brought forth Wild Grapes and then instead of keeping the Lord threatned to take away the Hedge and pull down the Walls thereof instead of Preserving it from hurt to let it be eaten up broken down instead of Watering to command the Clouds to yield it no Rain Thirdly Considering what he hath done amongst us how he goeth on by Degrees God is just and when the Number is up the rod will certainly fall when the Corn is ripe the Sickle is prepared Though he break not the Candlestick he may for ought we know remove it and not leave so much as any quality title or Property of a Church he may deal with us as he did with Ephesus and who knows but that the Lord hath said of us in this Nation as he did of the old Church of the Jews Deut. 32.32,33 Their Vine is the Vine of Sodom c. Sure I am he hath already begun to cut the Vine till it bleed and if Repentance steps not in to turn away Wrath he may be provoked to say to England as he once did to Palestina Jer. 2.21 I Planted thee a noble Vine wholly a right seed how then art thou turned a degenerate Plant of a strange Vine unto me And not only loan us out but set us to whole-sale and make the Kingdom an Holocaust to his just Indignation 2. On the prophane and ungodly in special This Doctrine is to them an Arrow sent from Heaven Feathered with Wrath and headed with Ruine It is a hand from Heaven an Alarm from thence Considering First what the Lord hath threatned Deut. 29.19,20 The Lord will not spare that man he shall not escape Do not think the Lord to be a God of Clou t s one that however he speak heavy words yet will not do as he saith say not with them in Isa 5.13 Words are but Wind and with them in the Gospel God forbid Do not fancy to your selves a God made up wholly of Mercy and so act arbitrarily living as you please for verily you will find he hath blows as well as words and that the cry of Sin will most certainly be followed with the eccho of Wrath. Clouds contains the showers of Rain that fall on the earth and so do Threatnings contain the Judgments that pursue Sinners As in the Revelations you never read that the Heavens opened but some great matter followed so it is here Hath the Lord spoken and shall he not do it Verily his word shall not pass away unfulfilled Secondly what he hath done to the Old World Sodom Achan Ahab Saul Herod and such like Sinners against their own Souls He hath made Arrows of all Wood and vengeance of all Creatures to punish their Demerit he hath fallen upon them more swift than Tempests Eagles or impetuous Storms They are so many visible Sermons and speak the determinations of God real Stories to be read by you that you may not become Stories for others to read Then shall he speak to them in his Wrath c. Behold these examples in a way of particular application as bringing Tidings of Ruine and saying Vnless you Repent you shall all likewise perish As Judges use to hang up notorious Offendor in Chains to be a terrour to all Spectators so hath the Lord done with many obstinate Sinners he hath Thundred and Lightned over their rebellious heads none of them were able to resist his Justice Thirdly Considering what you have deserved even to be delivered up to a reprobate sense Rom. 1.28 to Believe a lye 2 Thes 2.11 to be turned into Hell where your Horrour and Lamentations should be the Musick of Gods Justice and the Heraulds of his Righteous Severity to all Eternity Object But shall we be so dealt with Answ Yes without Repentance and speedy turning to God It is but as he is just he will find you out The Rocks and Mountains shall not be able to shelter you from the Wrath of him that sits on the Throne May the terrours of God prevail with you O be importunate with the most High to cut the thred of your Wickedness that you may not spin it out to a full Length Put to your own strength to break off the Match between you and Sin and Sue out a Divorce Break off thy Sins by Righteousness saith Daniel to Nebuchadnezzar Cut this Gordian Knot If you have any Generosity of Spirit any sparks of Sobriety consider your latter end now begin to found a retreat fold up your Ensigns It is not too late the door of Grace is yet open Protest not to persevere in Mischief like Devils There are none but enraged Spirits that will be healed by the Experience of their own ill and bury themselves in their ruin Wise men alwayes make a Medicine for themselves of others Folly Vse 2. This Doctrine sounds most incomparable Comfort to all the beloved of God and called unto Holiness Considering First what he hath promised Proâ— 28.13 Isa 1.18 Ezek. 18.22 25,26 1 John 1.9 c. These are a Nosegay of sweet Flowers taken out of the Scripture-garden make use of them Let your Meditation like the Bee suck the sweetness of them They 'le prove as Bezar-stone to keep you from fainting under your Sins and Sorrows Get more acquaintance with them O Ye Sons of Adoption Be not like unskilfull Lapidaries little valuing the worth of such Orient Pearls which are the Riches and the only Treasure of the Heirs of Glory on this fide Heaven Suck at these Breasts take Courage from those Heavenly Influences Secondly Considering what he hath done He hath been Mindfull of his Covenant neither will he forget Heb. 6.10 God is not unrighteous to forget your work and labour of Love which you have shâ—wed towards his Name in that ye have ministred to the Saints and do minister 2 Thess 1.6,7,8 You have three sure Foundations to build upon 1. You have his Attributes of Justiâ—… and Truth Whatever he
Proposition So he was thus he is and so ever shall be The Creatures shall be dissolved into nothing and men as they are into Falsities But God will be found just for ever I shall first endeavour to explain this truth and afterwards confirm it For Explication know that one may be said to be just three ways 1. Obediâ—nâ—ia Activa by Active Obedience and that Voluntary and Perfect both extensively in Regard of the Object and Intensively in Regard of the Suhject So Christ alone is said to be just here his Heart and the Law were Unisons answering each other as Face answereth Face in a Glass And the Saints shall be hereafter when the Imperfect Lineaments of Grace in the Soul shall by the Pensil of the Holy Ghost be drawn forth in their orient Beauty and the Vermilion of Glory be laid upon them If it be Objected That the Saints are said to be just here I answer true Joseph is called a just man Math. 1.19 so were Zechariah and Elizabeth Luke 1.16 said to be Righteous before God c. But to be understood 1. Not Legallâ— for Righteousness of Creation whereby God made man after his own Image in Holiness and Righteousness to walk exactly according to the Rule of Justice Perfect man was then though mutable because hiâ— Holiness depended upon and flowed from a Principlâ— in himsâ—lf Original Justice now lost and so none is Righteous no not one But 2. Evangellically viz 1â— In Desiderio Conatu The Saints do Level at the mark of Perfection They hunger after compleat Righteousness whence it is said they Sin not John 3.9 because though they be not without Sin yet their Wills is against Sin they have voted it down When they fail they mourn and this is called Gospel-Righteousness 2 Comparative Respectu Impiorum in Respect of the Wicked and so Noah was said to be perfect in his Generation he being Compared with the Prophane World was a Perfect just man Gold in the Oar Compared with Lead or Brass is perfect a field of Wheat may have some Thistles growing in it yet Compared with that of Tares is perfect Wheat 3 Divina Acceptatione God doth accept of them in and through Christ Colos 2.10 Ye are compleat in him Through the Red-glass every thing appears red so through the Red glass of Christs Blood the gracious Soul appears lovely and Beautifull in Gods eye They are accepted in the Beloved Ephes 1. 2. One may be said to be just Gratia by Grace as the Elect and Called are just Justitia unionis Imputata by the Righteousness of Christ Imputed Jer. 33.6 This is as truely theirs to justify as it is Christs to bestow and this is a Christians Triumph when he is defiled in himself he is undefiled in his Head in his Righteousness the Saints shall shine brighter than the Angels Or Justitia communionis Inherente viz. the Graces of Christs Spirit Holiness of Heart and Life which Cajetan calleth Vniversal Righteousness 3. Natura by Nature and so two wayes 1. Dono by Gift as Adam was by Creation His will which is the Universal Appetite of the whole man was Wonderfully good Furnished with several Habits of Goodness as the Firmament with Glittering Stars There was in him a propension to all good as an Instrument in Tune he was full of Harmony like a Bright Air and a pure Beauty without the least Cloud to stain it his Heart was without the least Tincture of Impurity as Wine that hath no Sophistication Such was Adams Holiness But this is not now to be found on Earth we must go to Heaven for it 2. Essentia by Essence and so God only is just Righteousness in God is as Beams in the Sun Water in the Fountain and Lines in the Centre it is Original he is the Pattern and Prototype of all Righteousness just ad intra as he is just ad extra as he works every way just Some may understand the first only as Osiander would every where others the latter only I conceive both may and must be here understood God is just in himself and in all his Ministrations to the Sons of men Again He is said to be just 1. Qui justa facit imperat juste So doth God who never Acted or Commanded any thing but what was in it self equal and reasonable although perhaps to our shallow and corrupt Understanding it may appear otherwise as to our eyes Turrets and Steeples how upright soever if their height be exceeding great do oftentimes seem crooked and look as if they stood awry But all Gracious Hearts discover that Beauty and Equity in all Gods Commands as draws forth their Assent and and Consent to them they can say Blessed be God for his Precepts His Commands are not Grievous 2. Qui opera quadrat adjuris Praecepta So doth God whose Will is the supream Reason Nec Recta solum sed ipsa Regula not only right but the very Rule of Right And impossible it is for him to do wrong by erring from the Rule of Righteousness Men may overslip themselves and miscarry or deny Justice in which case Appeals have been made to God as in the time of Hen. 3. The bold Countess of Arundel Appeal'd from the King and his bad Counsellors to the Court of Heaven And in the History of the Holy-War Relation is given of a Templar who being to be burnt at Burdeaux at the place of Execution he saw the Pope and King Philip looking out of a Window and cryed to them Clement thou Cruel Tyrant seeing there is no higher among Mortals to whom I should Appeal for my unjust death I cite thee together with King Philip before the Tribunal of Christ Jesus the Just Judg who Redeemed me there both to appear within one year and a day where I will lay open my Cause and Justice shall be done without any respect And it fell out accordingly 3. Qui promissa servat So doth God He is faithful that promised One letter of his name whereby he hath made himself known is Abundant in Truth And Christ is called the faithful and true Witness And the Counsels of God are said to be Faithful and True He so much abounds in it as he hath no mixture of the contrary though the best of men have some as for example A precious Stone hath some speckling or cloud but light it self admits of none God is light and with him is no darkness at all so God is true and in him is no Falshood at all God that cannot lie hath promised saith the Apostle Titus 2. God may delay his Promise but he cannot deny his Promise 4. Qui suum cuique tribuit justitia distributiva So doth God He gives to every man his own It is Injustice and Tyranny to invade another mans Right An Evil which cannot be imputed to God without Horrid Blasphemy But to come nearer we may consider God under a fourfold notion and in each shall find him Just 1. Vt
Imprisoned in a Cloud shall be set in a Clear Skie The Bright Diamond of your Souls now soiled with Corruption shall be cleansed all the Black Spots now fixt there shall be changed into radiant Lights of Heaven Comfort one another with these words Vse 4. Lastly We are hence instructed in some few Duties viz. 1. To shun inward Sins Hypocrisie Pride Vain-Glory Infidelity as carefully as outward and more visible Sins God is Omniscient and views the sins of the heart as well as the sins of the Life the under Roots as well as the upper Boughs He sees Faults where men see none Nay that which shines to mans eye like a Diamond is in Gods Ballance a Contemptible Worm It was a wise practice therefore of that Arabian we read of who to prevent sin represented to himself over his head an Eye which perpetually enlightned him an Ear which heard him and an Hand which measured out all his Deportments and Demeanours Verily the due consideration of Gods Eye will blunt a thousand and a thousand Arrows shot against the heart of a resolute Christian If the exercise thereof were as familiar to us as it is effectual how powerful a motive would it be to cleanse all the impurities of our Intentions and affections and give us leave to arrive to the top of Perfection 2. To seek to him for Knowledg Ignorance is no Branch of his Image who is Omniscient Let it be the Mother of Popish Devotion suffer it not so much to be with the Profession of Christs Religion He giveth wisdom liberally He descended into the Country of Darkness to scatter Knowledg by his brightness and ceaseth not to give light and kindle in our hearts many Inspirations which are like so many Stars to conduct us to the Fountain of our Happiness Hear him promising All thy Children shall be taught of God It is his Prerogative to teach Hearts The Sun enlightens the World and Christ enlightens Souls Make it your Prayer Lord breathe upon us breathe thy Spirit into thy Word You may read the Bible and hear Sermons over and over but to no purpose till the Spirit of Christ Shine in your Hearts and the more Commerce you have with the Divine Essence the more splendour you shall enjoy And having obtained use all to his Glory from whom you receive all Be faithful Stewards Like as small Rivers which pay their Tribute and acknowledgments to the great Ocean whence they came 3. Prize the Lord Jesus Christ set an high esteem upon him why do we Reverence Learned men among our selves as those eminent Doctors Reynolds both former and latter Perkins Bolton Luther Melancthon Musculus Beza Calvin Zanchis Chamier Camero and others Among our Adversaries Lumbard Aquinas Durand Hales c. Among the Gentiles Aristotle Plutarch Homer c. With other brave Fellows separated from us by many Lands and Seas yea by Death and all for their Knowledg because we have seen a Ray of their wits upon Paper Beams of their Knowledg which was but a drop of his Ocean and a Spark of his Light who Enlightneth every one that cometh into the World this made them admired If Alexander could say That he was more bound to Aristotle his Schoolmaster than to his Natural Parent how much more are we bound unto and should we Prize and Praise our Omniscient Jesus Secondly we have here offer'd to our Consideration The Omnipotency of our God in whom we Believe He calleth i. e. he Causeth things not only to appear but also to be in time as they were willed and seen before time This Power is either Absolute whereof sacred writings say but little and about which we are not to enquire or Actual as Limited by his Will and Ordered by his Wisdom to give being and dispose his Creatures by means to their several ends Of which we are now to discourse giving us two Observations viz. 1. That our God in whom Abraham believed and we should belilve is Omnipotent 2. That the Omnipotency of our God in whom we should believe is a firm ground of Faith For the former Our God is Omnipotent He can do all things that imply not Imperfection as to Sin and deny himself to Sin is against his Supremacy he hath no Superiour against whom he might offend It is against his Natural Sanctity and Omnipotency Or that imply not a Contradiction as to be and not to be at the same time in the same Respect because that is Repugnant to Entity Thiâ— is true of all the Persons 1. Of the Father none ever Acknowledging a God denying it So we have it in the Apostles Creed I believe in God the Father Almighty Where Almighty is applyed to the Father Inclusively as Lord or Dominion is appropriated to the Son not excluding the Father or the Holy Spirit Hence it is that Hereticks have appropriated all the Attributes of Eternity Omnisciency Omnipotency to the Father alone 2. It is true of the Son John 1.3 All things were made by him and without him was nothing made Which latter Clause is added for â—…e more Certainty it being usual with the Hebrews thus by Negation to Confirm what before they have affirmed where they would assure that the thing is so indeed He is therefore stiled The first and the last Revel 1.17 It is a verity that is written with the Rays of a vast number of Divine Witnesses 3. It is true of the Holy Spirit Gen. 1.2 The Spirit moved on the Face of the Waters i. e. he sustained them by the Power of his Sublimity However Interpreters have varied hereabout yet all conclude it to be the Spirit of God nothing distinct from the Deity or Infinite Active Power of God So the Psalmist 95 Psalm which our Apostle takes notice of as spoken not by but of the Holy Spirit Hebr. 3.7 The Grounds whereof are twofold 1. The Unity of Nature doth imply equality of Power we say we believe there are three Subsistences in the Divine Essence and that each of those Persons is truely and properly God and we find such Attributes and works ascribed to the whole Nature of the Deity to the several Persons Subsisting in that Divine Nature as do evince their Power to be the same 2. This Manifestation of power is opus ad extra and therefore common According to that constant Rule of Credit among all Divines Opera Trinitatis ad extrâ— sunt indivisa But especially Attributed to the Second Person here and in most places because that is most beneficial to the Church and is most opPosed by Enemies Gen. 17.1 I am God Almighty Elshaddai signifying either Sufficiency because he is sufficient of himself as Psalm 16.2 My Goodness extendeth not to thee c. He is Infinitely above Creatures Infinite in Essence and Goodness comprehending within himself all good and anticipating it to all Eternity with an incomparable Eminency Or else it signifieth Omnipotency for the word will bear both all things yielding to him both for