Selected quad for the lemma: honour_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
A57735
|
Emmanuel, or, The love of Christ explicated and applied in his incarnation being made under the law and his satisfaction in XXX sermons / preached by John Row ... ; and published by Samuel Lee.
|
Rowe, John, 1626-1677.
|
1680
(1680)
|
Wing R2063; ESTC R8468
|
324,819
|
522
|
is when he is speaking of this very judgment of his in inflicting death upon the sinner The judgment of God is according to truth that is God in determining to punish men for sin determines according to right and equity God is not too rigorous and severe in so doing but he doth determine according to the equity and righteousness of the cause Now that the Nature of God as he is a just and a holy God inclines him to punish sin will appear from three considerations 1. God hates sin infinitely Jer. 44.4 O do not that abominable thing which I hate Sin is that abominable thing which God hates and Gods hatred of sin ariseth from the Holiness of his Nature God is so holy that he cannot but hate sin It is not a matter of liberty to God for him to hate sin or not to hate it God hates sin necessarily he cannot but hate it as he is necessarily holy so he doth necessarily hate sin Now if God do hate sin if he hate it infinitely if he hate it necessarily then he cannot to speak after the manner of men but have an infinite aversation from it for what we hate we have a perfect aversation from and if God hath an infinite aversation from sin as we may suppose that he hath because he hates it how should he manifest and declare this aversation but by punishing of it This is sufficiently declared in the Text I mentioned before Rom. 1.18 The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men As much as if it had been said God hates sin infinitely and hath all along manifested this his hatred and indignation against sin by the judgments which he hath executed in all Ages of the World The drowning of the old World the burning of Sodom and Gomorrha by fire and brimstone from Heaven the swallowing up of Corah Dathan and Abiram and all those remarkable Judgments which we read of in the Word of God what are these but so many infallible proofs of Gods hatred of sin and his indignation against it His nature is set against it and he declares the Holiness and Righteousness of his Nature by the Judgments he inflicts upon men for the commission of it 2. That the Nature of God as he is a holy and just God inclines him to punish sin this also will evince it That it is a Principle that is inlaid in the minds of men that there is corrective or punitive Justice in God whereby he is inclined to punish men when they sin Hence was it that the Heathens spake of an avenging Eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such an Eye as saw and beheld all mens evil actions and was ready to avenge them The Apostle speaks of the Gentiles in common who knowing the judgment of God in the Text I mentioned before Rom. 1. ult As there is such a thing as corrective or punitive Justice in God so all men by the light of Nature retain some sense of it in themselves It is one of those common notions that is impressed in the minds of men and I think we may say it is indelible that God is just most just and as he is just so he is inclined to render to all men according to their works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Apostle calls the righteous judgment of God and this righteous judgment of God consists in this that he will render to all men according to their works The Apostle speaks of this at large Rom. 2.5 c. But after thy hardness and impenitent heart treasurest up to thy self wrath against the day of wrath and revelation of the righteous judgment of God The Apostle calls it the righteous judgment of God and wherein doth this righteous judgment of God consist he tells us in the next verse Who will render to every man according to his deeds To them who by patient continuance in well doing seek for glory and honour and immortality eternal life But unto them that are contentious and do not obey the truth but obey unrighteousness indignation and wrath tribulation and anguish upon every soul of man that doth evil but glory honour and peace to every one that worketh good This is the righteous judgment of God And if we compare this with the foregoing verses it will appear that men have some sense of this righteous judgment of God in themselves for in the first verse of the second Chapter it is said Thou art inexcusable O man whosoever thou art that judgest What is it that men judge They judge that which is spoken of in the last verse of the first Chapter Who knowing the judgment of God that they which commit such things are worthy of death Men have this judgment in themselves that when they sin they are worthy of death this is the judgment which they have in their own consciences 3. As this impression is left in the hearts of men that God is just so men are under some fear and expectation of punishment after they have sinned upon this account because God is just Hence is it that God tells Cain In case thou do evil sin lieth at the door Gen. 4.7 Sin lieth at the door that is the guilt of sin No sooner doth a man commit sin but conscience if it be awakened will tell him presently that punishment is due for that sin Now these three considerations shew that God is holy and just and as he is holy and just so his nature inclines him to punish sin 2. The second thing is this The Will of God as he is true and faithful to his word inclines him to punish sin God threatned that in the day that man sinned he should dye the death Now God must be true to his own word This is certain God decreed to punish sin and he could decree nothing but what was just God having therefore justly decreed to punish sin and manifested that Decree in his word of threatning God must be true to his own Decree and his Word in punishing man when he sinned Pertinent to this is that passage which I have met with in a Learned man God saith he cannot act or do any thing contrary to his own will now God wills that which is just and this was just that the punishment and all the punishment that was due by the Law should be suffered and undergone Hence he infers that this Proposition is always true That God could not have delivered mankind from misery but by a full satisfaction and that all that which the Law requires to be undergone should be undergone Dei posse velle est non posse nolle God could not because he would not he could not because he had determined that the punishment which the Law did denounce should be undergone and inflicted It is a good speech of one of the Ancients Quod ad potentiam Dei omnia ei possibilia funt quod adjustitiam possibilia sola quae
EMMANVEL OR THE LOVE of CHRIST Explicated and Applied in his INCARNATION Being made under the LAW AND HIS SATISFACTION IN XXX Sermons Preached by JOHN ROW Minister of God's Word AND Published by SAMUEL LEE LONDON Printed for Francis Tyton Book-seller at the Three Daggers near the Inner Temple-Gate in Fleetstreet 1680. TO THE PIOUS READER THIS Treatise here presented to thine eyes first sounded in the ears of a gracious Society by that Gospel-Trumpet Mr. John Row It was a Darling-child brought forth from a judicious head and a sanctified heart The Ancients compared John to the Eagle in the Vision of Cherubims because soaring high in the contemplation of our Lords Divinity Our John as if he had lain in the bosom of that John who lay in the bosom of our Saviour hath sweetly attempted to descant upon the Song of Angels about the Vnion of Heaven and Earth God and man together Luk. 2.10 The heavenly Host answered in a heavenly Anthem to that single Angel who brought the good Tydings of great joy for all people to the Shepherds of Bethlehem and behold here one of the Shepherds of Zion sings his Epiphonema to theirs Glory to God in the highest Indeed the union of two Natures in one Person and of three Persons in one Essence are Mysteries unaccountable by Angels but the joy of its influence shall never forsake the Harps of Angels or Saints to all Eternity None but who is assumed into that glorious Vnion can exhaust the Treasury of Divine Wisdom Rev. 5.5 John the beloved Disciple could not unloose the seven Seals of these Mysteries but must weep at the foot of the Lamb to do it Yet what is to be believed admired adored may and ought to be the subject of our most profound Meditations and delight What God hath revealed let none presume to count impertinent to dive into though they can feel no bottom they will find more amiable Gemms than Pearl and Coral adhering to the sides of the adamantine Rocks in this unfathomable Abyss True none can fully explain this Vnion but he that injoys it To delineate some glittering rays that stream from it requires deep communion with the person in union We are not able to conjecture what pleasures flow in upon the palates of Angels as they stand drinking of the beams of the Divine Essence neither can they transfuse or pour out those Paradise-rivers into our broken cisterns How far this holy man hath added to the point I rather leave to the Candidates of these Mysteries than determine Each may see deeper into their own Notions than others and it is far easier to conceive than express and yet there is infinitely more left for all Ages in the remainder of the Spirit than ever was uttered or can be thought of Yet I think with respect had to others he hath rendred some things more intelligible and many things more applicable and useful to common capacities The Cherubims that stood looking down upon the crowned Mercy-seat might 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 25.11 1 Pet. 1.12 but could not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they might gaze upon it but not through it It was not transparent Gold like the streets of Jerusalem Rev. 21.21 but too thick a plate of Ophir for an Angels eye to pierce They may pry into the state of Saints in Glory but not the contrivance of Grace to bring Saints thither Much less can man and man fallen receive or sustain wings strong enough to fly into the depth of this amazing Firmament What God bath made on the back-side of the exteriour Heavens hath a terminating bound because a Creature though it pose Astronomy it self to measure and square the Circle of the Heavens so what God hath written is infinitely true though our finite and crooked thoughts can never unfold or draw a parallel what Scripture reveals though it do not fully unveil it is our duty both to study and embrace Divine love say the Platonists made the Vniverse and therefore more capacious and were it not more comprehensive than all created love it would never take a Saint He finds a bottom in all created joy and not like the Sea the fresher at the bottom but sometimes more salt and bitter but uncreated love hath no shoars nor centre but the bosom of God and the depth is upward still higher and sweeter These things are reserved for such as pass Kidron and Olivet let us a while step into the Sanctuary and study to grow in the Mystery of the Father and of Christ and pray that the Spirit would reveal in us what the Son hath revealed to us from the Father Joh. 1 1◠and then draw spiritual and sweet consequences from above Did the Son of God come down from Heaven to earth was it not to take the sons of men from earth to Heaven Did not the second Person partake of the humane Nature that we might partake of the Divine He took not the persons of Enoch or Abraham or Paul that they only might be happy but the nature of the first Adam that all who by faith are united to the second Adam in Grace may triumph in Glory Did not he lye in Davids Inn at Bethlehem that we might lye in the Son of Davids mansions that are above in that Zion of Zions Was not he made of a woman in Canaan to restore us to a better Paradise than what was lost by the woman of Eden Was not he made under the Law that we might be new born under Grace Was not he exalted on the Cross this Josephs Son to speak with reverence to erect a more firm and sublime Ladder into Heaven than Jacob's That Patriarch saw only a Vision of Angels by star-light but we by this Ladder ascend up to the Angels themselves that are singing in the Noon of Glory Was not his most precious Blood poured out as a Ransom for many to the remission of sins that ours might not be poured out like oyl to feed the perpetual Lamps in the flames of Hell Did not the Father make his love honourable as the Prophet speaks by his Son 's more honourable obedience and justifie his Justice by his Son's Righteousness and quench his anger in the Ocean of his Son's love Thus doth our blessed Author from the Son's Deity proceed to the great Doctrine of his most meritorious Sufferings and full Satisfaction for the sins of all the Elect. The Father by his Eternal love made way for his Temporal anger to his beloved Son that he might redeem his adopted sons from eternal wrath and made a way through the heart of his Son for them to pass into eternal love This point he no less sweetly than substantially clears against the Socinians venom who aim by darkning the Deity of Christ to extinguish the glory and honour of his Satisfaction Act. 20.28 For if it had not been the Blood of God it could never have purchased the Church But it is that