5.3 Well may the Prophet conclude They are poor and foolish and know not the Lord oâ— the judgment of their God ver 4. For even iron and steel is soft whil'st in the fire and impenitency under the Rod exposeth unto inevitable ruine they are reprobate from Gods favour who repent not in the time of his fury the saddest symptom of displeasure is to hear God determine You shall be smitten no more Isa 1.5 for ye will revolt still more and more God sealeth up to everlasting vengeance by a spirit of impenitency My people would not hearken to my voice and Israel would none of me so I gave them up to their own hearts lusts and they walked in their own cuonsels Psal 81.11 12. The proud Pharaoh that is not melted by and repents not under Gods many judgments is raised for this very purpose that God might shew his power and make known his minde unto the ends of the earth by their certain and severe destruction Rom. 9. Whil'st then the sons of men are by nature the children of wrath subjects of sin and liable to sorrows obnoxious to Gods chastising hand and land-destroying judgments provoking Divine displeasure and Repentance the only means to divert or remove the same must they not call one upon another Come let us return unto the Lord though he have wounded he will heal us Hos 6.1 2 3. And for us in this Land and Nation Are we not the subjects of sin and most horrid God-provoking sins which God cannot but punish pride and perfidiousnesse profanesse and perjury blasphemy and base contempt of his Ordinances and what not iniquity unto the very despising the Word of the Lord and mocking his Messengers that his wrath could no longer forbear but hath made us the subjects of shame and sorrow The furious footsteps of an angry God are to be found among us God hath smitten us with pestâ—lence after the manner of Egypt our young men have been slain with the edge of the Sword and yet his wrath is not turned away Our Fouâ—dations are removed Laws violated and Liberties invaded his Name and Truth blasphemed his Church laid waste and his People sadly subjected to a spirit of delusion And what Confusions Commotions sad because sinful Revolutions compasse us about making us a shame among the Nations and a burden to our selves And yet his wrath is not turned away but his anger is stretched out still because we have not returned unto the Lord. How many and heavy judgments hang over our heads threatning the extirpation of the Church eradication of the Gospel and desolation of our Nations And what is our remedy to remove what we feel or prevent what we fear is it not Repentance is not this ENGLANDS Unum Necessarium One thing necessary Should not all the Ministers of God cry Repent ENGLAND Repent Repent Must not all conclude in this respect Repentance is a grace of absolute necessity but Secondly Repentance is necessary to answer the call of the Gospel We are called Christians and do professe subjection to the Gospel of Jesus Christ our care must be in all things to walk as becometh the Gospel Hippocrates took an oath of his followers Phil. 1.27 to keep their profession unstained and their lives unblameable Sure I am that in our Baptisme we are dedicated and engaged to yield obedience to the Gospel and shew forth its holinesse and power by due acts of Repentance renouncing the flesh the world and the Divel for indeed Repentance is the great duty imposed by the Gospel and all such as will conform unto the commands of the Gospel must repent Acts 17.30 Now God commandeth all men everywhere to repent The light of Nature and of the Law did direct men unto Repentance but the light of the Gospel is a loud call unto all men to repent times of past ignorance were times of Divine Indulgence but these Gospel-days are seasons of imperious injunction God now câ—mmandeth all men not pity or patience must now be expected without serious pennance there are many things considerable in the Gospel whereby it calls to Repentance which doth evidence the indispensable necessity thereof and binds all men to answer viz. 1. The positive duty directed in and required by the Gospel is Repentance This is the main matter prescribed in it and preached by it John the Baptist the harbinger of the Messiah and first publisher of the Gospel came preaching Repentance and therefore his whole Doctrine and Administration is called the Baptisme of Repentance Mark 1.4 And the Lord Jesus the great Prophet and Apostle of the Gospel made his first appearance in the world at the imprisonment of John preaching Repentance for that thâ— Kingdome of God was at hand and the great disrespect he chargeth on the Jews was that they repented not either at the preachâ—ng of John or himself though both differently administred to anticipate their caption so that the great work of both appeareth to have been to bring men to Repentance The first Sermon that ever Peter preached after Christ his Ascension was to perswade Repentance this was and is the matter of all Preaching and the main end of all Ministry for the sole errand of the Gospel is to open the blinde eyes Acts 26.18 to turn men from darknesse to light and from the power of Satan unto God and hence Repentance from dead works is reckoned as one of the first and foundation principles of the Gospel Hebr. 6.1 And certainly principles are positively necessary undeniable and indispensable truths Contra principia negantem non est disputandum he is to be declined as mad that denieth principles so that Repentance is the first chief and main lesson taught by the Gospel and its call thereunto then must needs be great 2. The prime priviledge of the Gospel is Repentance This is the royal gift of our Redeemer Jesus Christ he is exalted and made a Prince and a Saviour to give Repentance the prime grace conveyed unto us by the Covenant of grace contained in the Gospel is Re entance he taking away the stâ—ny heart and giving us hearts of flesh making us to see the evil of our ways and doings The great Errand for which the Gospel is seâ—t into the world is Repentance they that receive the Gospel and not Repentance by it shall be upbraided as were Bethsaida Matth. 11. Chorazin and Capernaum as unworthy so high a favour nay they shall have their torments aggravated by the enjoyment but non-improvement of so high a favour It shall be more tolerable for Tyre and Sidon Sodom and Gomorrah they never enjoyed a Gospel to call to Repentance this is the end of all the promises of God to make us partakers of the Divine nature escaping the corruptions that arâ— in the world through lust 2 Pet. 7.4 The proposals of glory and happinesse are the principles of purity and holinesse we have these great and precious promises that we may cleanse
voice to be in vain for their bodies though they know not what it means would not have it to be in vaine for their soules and he that hears the young Ravens when they call Psal 147.9 would not have you deafe in this respect when your Children cry Lastly Let the consideration that Original sin is thus in us weane us from the world 4. Exhortation Be wean'd from the world by reason of it and that immoderate desire of living in it Alas wheresoever we go we carry these chains of darknesse with us if it be grievous to be in pain or want how grievous is it to a gracious heart to sin I know gravia non gravitant in eorum loco sin seemes not heavy to a carnal man to whose heart 't is naturaliz'd but if thou beest spiritual and tender sin is a burden to thee to purpose Now by death peccatum non homo moritur it is sin that dies a Childe of God does not dye but only changes his life this life for a better these pleasures relations c. for better and if it be good to live surely to live eternally is best of all Some have thought that the soule was put into the body for a punishment as into a Prison and who would not willingly be at liberty If we consider what paines care torments and diseases which are but the effects of sin we endure we cannot but be of Theophrastus his mind that the soule payes a deare rent for the body which it dwells in and 't is but a house of clay how finely soever dawb'd over being then we cannot be without these enemies these mischiefs let us be content when God pulls down the house of sinne in which they all are that he may bury them all in the rubbish of our mortality and with the Spirit and the Bride Rev. 22.17 20. let us say Come even so Come Lord Jesus Christ come quickly Amen THE MISERY OF MANS ESTATE BY NATURE EPHES. 2.3 And were by nature the children of wrath even as others YE have heard the Doctrine of Mans fall and of Original sin opened and applied This Text genuinely leads to speak of Mans misery through sin As to the Coherence briefly The Apostles scope is to display the glory of the Lords grace by comparing the sinful and cursed estate of the Ephesians and others by nature with the dignity and priviledges conferred on them in Christ He insists mainly on three heads 1. He describes the natural estate and course of the Ephesians and all other Gentiles in them their estate ver 1. You were dead in trespasses and sins their course ver 2. Ye walked wholly in sin pricked forward by corrupt customes which in several Ages had taken place and were effectual to hold and hearten you in the same Tracts and the Devil that eminently bore sway in others ruled and acted you likewise at his very will this was yours and the Gentiles estate and course 2. He applies the whole equally and indifferently to himself and to the whole body of the Jewish Nation ver 3. among whom also we all had our Conversation c. q. d. such children of disobedience were we all to as deep in sin and open to wrath as you Gentiles were He would by no means have any think that speaking so of the Gentiles he exempted the Jews from the same ground of shame and despair in themselves though he knew full well that this point went exceeding crosse to the grain of that people who greatly a Ezra 9.2 John 8.33 Gal. 2.15 Rom. 10.3 chap. 11.24 boasted themselves to be the holy seed and children of Abraham and despised the Gentiles as an idolatrous unclean bastard brood and especially of the Pharisees of which b Acts 26.5 Phil. 3.5 leaven himself once was who not only disdained the Gentiles but thought and spake contemptibly of Gods heritage viz. the common people of their own Nation as a base and cursed crew John 7.49 chap. 9.34 He pricks this bladder affirming roundly of himself and all the Jews without exception that as to their course whilest unregenerate they did whatsoever their sensual and carnal man willed liked and inclined to And as to estat◠were children of wrath as much as others even as the very despised Gentiles themselves were The great temporary difference flowing from grace Psal 147.19 20. hindered not their being the very same with the Gentiles by nature this and no other was the estate and course of the Jews likewise 3. He sets over against all this in them both the quickning and recovering grace of Christ in the Gentile ver 1. and in the Jew ver 4. The words read contain a brief comprehensive description of the misery that Jews and consequently Gentiles with them are under by nature And in the words observe these two particulars 1. The Case of all men Jews and Gentiles alike described children of wrath Do not understand this actively as children of disobedience ver 2. are disobedient children so that children of wrath should be angry and wrathful people but passively that are obnoxious unto wrath indefinitely which though it principally relates to that chiefest pressing insupportable burden viz. the Lords wrath yet includes consequently the wrath and power of Satan the terrours and rage of conscience the vengeance and assaults of every creature c. The Hebraisme children of wrath implies 1. Desert Deut. 25.2 It shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the wicked man be a child of beating that the Judge shall cause him to lye down and to be beaten before his face c. which the Sept. solidly renders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worthy of stripes And so the Targums in like manner concurrently with our Bibles a sonne guilty and worthy to be beaten so Mat. 23.15 Ye make him twofold more the childe of hell that is more worthy of hell-fire than your selves 2. Tendency bent and addictnesse to involve themselves under wrath John 17.12 But the sonne of perdition which poured out himself in ways of self-destruction He had many and excellent means to the contrary but nothing would hold him back self-damnation is not proper to Judas but a very common sin and men ordinarily Rom. 2.5 treasure up to themselves wrath Prov. 8.36 love death 3. The event and issue which shall befall them if they do abide such viz. that they shall be destroyed and the eternal wrath of God abide upon them so Judas gave up himself to those sins that not only deserved and tended to destruction but would certainly destroy him so 1 Sam. 20.31 he is the son of death viz. deserves to dye and shall surely dye Now gather all these things together our estate and course is such by nature as deserves destruction tends and leads to destruction and will end and the Lord hath peremptorily fixed and ordained without a change shall end in Eternal destruction 2. The rise of this case expressed by nature which implies
and more deadly than death it self Jer. 10.24 Correct me O Lord but not in thine anger Apprehensions of wrath were the dregs in Jobs Cup. Job 14.13 O that thou wouldest hide me in the grave and keep me in sec et till thy wrath be passed over He cannot stand in the face of Gods wrath though he knew it was passing and not abiding wrath and therefore begs a hiding anywhere and in the very grave till that wrath be over who then shall dwell with abiding wrath John 3.36 With eveâ—lasting burnings Isa 33.14 with fire and brimstone and tempest that hath â—atred in it Psa 11.5 6. 5. What the Lords glory is when it is proclaimed and passeth forth in a way of grace only in a little more lustre and brightnesse Moses needs putting in a clift of the Rock and to be covered with the Lords hand while the Lords glory passed by Exodus 33.22 Peter is swallowed up at a glimpse of the power of Christ Luke 5.8 Depart from me for I am a sinful man oh Lord what then when he speaketh in his wrath and vexeth in his sore displeasure Psal 2.5 6. What the Lords wrath is passing upon others All the children in the house tremble when the rod is taken down though not with respect to themselves but their fellows only Take a man whose heart is touched with the sense of the Lords greatness and that will be his temper Isa 2.19 They shall go into the holes of the rocks and into the Caves of the earth for feare of the Lord and for the glory of his Majesty when he ariseth to shake terribly the earth 7. What the Lords wrath is only hanging in the threatening His rebukes made both the eares of Eli to tingle 1 Sam. 3.11 2 King 21.12 There is a terrour when a Prince convenes and rates his Rebels for their conspiracies and insurrections against him though not yet brought to the barre or block Hab. 3.16 When I heard my belly trembled my lips quivered at the voice rottenness entered into my bones c. Josiah his heart was tender 2 King 22.19 When he heard what the Lord spake against Jerusalem and against the inhabitants thereof 8. What Christ himself did under the sense of this wrath to be poured forth Col. 2.9 Heb. 12 2. though supported with all the fulnesse of the Godhead dwelling bodily in him and saw the glory beyond and the certainty of his resurrection and the fruits of the travels of his soul that should be yet sweats Luke 22.44 and that clods of blood to the very ground prayes and that with strong cries and teares that if possible Heb. 5.7 Luke 12 50. this cup might passe Though other considerations made him drink it chearfully yet nature droops and cannot bear up under this burden Those pills are very bitter that very health it self doâ—h hardly sweeten You that are yet in the mire of meer nature steep your thoughts in these things that ye may have a little taste what an evil and bitter thing it is that Gods wrath and displeasure is out against you But this is not all God may be displeased and very highly with his own people Isa 47.6 I was wroth and polluted mine inheritance viz. dealt with it as if a polluted and unclean thing 2. God reckons and will deal with men and women found in their natural estate as his enemies Gods tender-hearted servants have not been able to bear the apprehension of this Job 19.11 He hath kindled his wrath against me and counteth me to him as his enemies the plural number encreases the sense as his deadly enemy He that takes the Bible and carefully turns it over and considers the contents thereof and what he hath said of those he reckons his enemies will have a further glimpse of the dreadfulnesse of this condition Nahum 1.2 He reserveth wrath for his enemies that is he hath built and made wide the storehouses of hell that there might be wrath enough in due season to be drawn forth for them Luke 19.27 Those mine enemies that would not that I should reign over them bring hither and slay them before me Isa 1.24 Ah I will ease me of my Adversaries and avenge me of my enemies Heb. 10.27 Judgement and fiery indignation shall devoure the Adversaries And this must be applied to both sorts of enemies 1. Close That go closely on in wayes of sin secretly correspond with the Divel and his temptations and their darling lusts and will not lay the bucklers down though they smile in the Lords face and Isa 58.2 Seek him dayly and dâ—light to know his wayes as a Nation that doth righteousness and forsaketh not the Ordinances of their God Flatter him with their lips and lye to him with their tongues Psal 78.36 2. Open enemies that proclaime and declare warre against heaven that do and will do what they please let the Lord say and do what he will to the contrary As Pharaoh Exod. 5.2 Who is the Lord that I should obey his voice Psal 12.4 Our lips are our own who is Lord ov r us Luk. 19.14 His Citizens hated him and sent a message after him saying We will not have this man reign ver us And understand when the Lord so deals with this sort of sinners he takes a kind of comfort in it Ezek. 5.13 Thus my anger shall be accomplished and I will cause my fury to rest upon them and I will be comforted To others the Lord distributes sorrows with sorrow and speaks of himself as grieved when he puts them to grief Judg. 10.16 Lam. 3.33 Isa 63.9 But here he is comforted in making them the resting place of his fury Prov. 1.26 The heat and height of his fury poured forth upon incurable sinners is comfortable and pleasing to him Isa 30.32 In every place where the grounded staff shall passe which the Lord shall cause to rest upon him it shall be with Tabrets and Harps Vengeance on such is musick and delight to the Lord Rev. 18.20 and to his people This is the first and not the meanest part of the misery of faln man that he is under the Lords wrath that is such as God is displeased with and will reckon and deale with as his enemies 2. Every natural man and woman is exposed to and under the Curse of the Law Is this nothing to have the Word against thee Job 13. â—6 and to have the Lord write bitterly against thee in that very Book which is the storehouse of comforts and supports to others Dreadful is that language of Ahab concerning Micaiah 1 King 22.8 There is yet a man by whom we may enquire of the Lord but I hate him for he doth not prophesie good concerning me but evil So that language of a natural mans heart Gods mind is in that book but I cannot abide to read therein or to hear it opened and applied by a lively rowzing Preacher for it only raises stormes and tumults in
shall enforce the necessity of Repentance from these two grounds 1. The Anticipation and removal of Gods wrath and judgments 2. The Answer unto the call of the Gospel First Then Repentance is necessary to anticipate and remove the wrath and judgments of God Repentance is the only fence to be made against feared judgments there is no way to appease Divine fury but by Repentance judgments threatned may be thus diverted and prevented and evil inflicted may be thus removed the Lord threatens before he striketh that the fear of approaching evil might force men to Repentance thus God sent Jonah to cry to Nineveh Yet forty days and Nineveh shall be destroyed and so the Lord sent his Prophets Rising up early and sending them to Judah and to Samaria The threatnings of God are but Summons unto Repentance that his hand might be stayed and therefore every threat doth either expresse or imply a promise of escape on the condition of Repentance and an assurance is given by the Lord that Repentance shall appease his anger and anticipate the denounced judgments Behold at what time I shall speak against a Nation or Kingdome if that Nation against whom I have pronounced shall turn from their evil I will repent of the evil I thought to do unto it Jerem. 18.8 Accordingly God 's hand is stayed by the but-seeming Repentance of men Ahabs formal Repentance procureth a reprieve of the judgment though not a remission of sin because Ahab humbleth himself before me I will not bring the evil in his days saith thâ— Lord to the Prophet 1 Kings 21.29 And so Nineveh repenting at the preaching of Jonah were spared Jonah 3.10 God saw that they repented and turned from their evil way and God repented of the evil that he said he would do unto them and he did it not Impenitency is the enforcement of Divine plagues for all denunciations run with an unlesse ye repent ye shall likewise perish Repentance is the main errand of Gods judgments and if it will be effected by reproof and threatning God will never handle the rod or inflict evil the judgments of God thunder not over Jerusalem untill they mocked the messengers of God despised his Word and misused his Prophets and then the wrath of the Lord was kindled and arose against his people untill there was no remedy 2 Chron. 36.16 God is so solicitous of Repentance that like the Lord of the Vineyard he sends his servants one after another to the rebellious husbandmen and at length his Son whom he expects they should reverence to call them to Repentance before he come with force and armes to subdue them Mat. 21.36 37 38 39 40. Gods judgments are never inflicted untill mens impenitency be upbraided he always begins his corrections with an how often would I have gathered you Mat. 23.37 and ye would not and aggravates the affliction with a thy destruction is of thy self and enforceth his utter rejection with an Oh that thou hadct known Luke 19.42 at least in this thy day the things which concern thy peace but now they are hid from thine eyes he drowns not the old world without the warnings of an hundred and twenty years he damned not the souls which are now in Prison untill by Noah the Preacher of Righteousnesse he had called them to Repentance and sealed them up under disobedience We are now the Subjects of sin and that stirs up Gods wrath if we will escape that we must return from this Sin kindleth and Repentance quencheth Gods fury Man is not bound to pardon and pretermit an offence but on Repentance of the offender neither Nature nor Scripture doth require it how much lesse is the Lord thereunto obliged therefore agree with thine adversary quickâ—y whil'st th u art in the way with him lest he bring thee before the Judge and the Judge deliver thee over to the Jaylor and thou be cast into Prison How many plagues are there impending over our Nation Families Persons how high are the provocations of our sins have we any heart to escape evil and fear of the judgments impending deserved and ready to fall on our heads Let us humble our selves under Gods hand let the Nation repent every Family repent and every particular soul repent for Repentance is our onely remedy of absolute necessity to divert the denounced judgments and anticipate impending plagues Repentance is not only a means to prevent judgments threatned but to remove them when inflicted Impenitency kindles Gods fury but obduracy maketh it flame Impenitency pulls the judgments of God on us but obduracy sealeth us under them to our ruine it is the very heighth of obduracy not to repent under the Rod they that fear not yet cannot but relent when they feel the smart of Gods anger the proudest Pharaoh that can out-face a threat with a What is the Lord that I should let Israel go is yet apt to cry under his plagues poured out I have sinned against the Lord. Gods wrath is never so severe or his hand so smarting but it will be stayed by sincere Repentance but never without it Repentance is the errand of his Rod as well as of his reproof where this prevaileth not that must walk I will go and return unto my place Hosea 5.15 for in their affliction they will seek me early The least remorse of a repenting Ephraim moves God to pity and Repentance and stayeth his correcting hand but stubbornnesse in sin must meet with bitternesse and severity in God when God takes stubborn hearts to task he addes to the number and nature of his chastisements untill their sturdy stomacks are taken down He walks contrary unto them that walk contrary unto him Lev. 4.26 and comes on them with seven times more plagues untill the uncircumcised heart be humbled and they confesse their iniquities this God will effect or he will break in pieces none must strive against him and prosper they that are hardened under his hands he handleth to their utter ruine Repentance is the natural genuine result of the Rod of heart-rending plagues it is a note of the highest impiety to persist in sin under punishment of all the Kings of Israel Ahaz is marked with this brand of incorrigiblenesse This is that King Ahaz who in his distresse did trespass yet more against the Lord 2 Chron. 28.22 Where there is any ingenuity there will be a repenting under the Rod by them that resisted the Word It is the ordinary note of most obstinate Israel when he slew them then they sought him Psal 78.34 Though they were not good any longer than whil'st they were beaten yet they were indeed exceeding bad when they resisted correction the worst tale that ever was told against Gods children is that by the Prophet Jeremy Thou hast stricken them and they have not grieved Thou hast consumed them but they have refused to receive correction and have made their faces harder than a Rock they have refused to return Jerem.
THE Morning Exercise METHODIZED Or certain chief HEADS and POINTS OF THE CHRISTIAN RELIGION Opened and Improved in divers SERMONS BY SEVERAL Ministers OF THE CITY OF LONDON In the Monthly Course of the MORNING EXERCISE at GILES in the Fields MAY 1659. Eccles 12.11 The words of the wise are as goads and as nails fastened by the Masters of Assemblies which are given from one shepheard LONDON Printed by E. M. for Ralph Smith at the sign of the Bible in Cornhil near the Royal Exchange 1660. To the Right Honourable CHARLES Earle of WARWICK NICHOLAS Earle of SCARSDALE PHILIP Lord WHARTON JOHN GLYN late Lord Chief Justice of ENGLAND Sir JOHN BROWNLOW Baronet And to the Right Worshipful JOHN CREW Esq GILES HUNGERFORD Esq JOHN PIT Esq THOMAS ROBINSON Esq And to the rest of the Nobility Gentry and others the Inhabitants of Giles in the Fields Grace Mercy and Peace from God the Father and our Lord Jesus Christ Right Honourable and Beloved IT is no small advantage to the holy life to begin the day with God The Saints are wont to leave their hearts with him over night that they may find them with him in the Morning when I awake I am still with thee saith holy David Psal 139.18 Before earthly things break in upon us and we receive impressions from abroad 't is good to season the heart with thoughts of God and to consecrate the Early and Virgin operations of the mind before they are prostituted to baser objects When the world gets the start of Religion in the Morning it can hardly overtake it all the day and so the heart is habituated to vanity all the day long but when we begin with God we take him along with us to all the businesses and comforts of the day which being seasoned with his love and fear are the more sweet and savory to us If there were no other benefit of the Morning Exercise than to be an help to us in this setting the mind on work upon holy things before it receive taint from the world and the distraction of our ordinary affairs it should upon that account be a very welcome guest to our dwellings But there are other benefits not a few that do attend it wherever it goes namely that it hath become an happy occasion through Gods blessing of manifesting the Unity and Brotherly accord of the Ministers of this City whilest by their mutual labours they strengthen one anothers hands in the Lords work and by a joynt testimony confirm those truths which each one apart dispenceth to his own Auditory for in the mouth of two or three Witnesses shall every word be established 2 Cor. 13.1 Besides that by the course which this Exercise hath hitherto held each Auditory cometh to have a taste of the several gifts which one and the same Spirit dispenseth for the use of edifying and this not without some conformity to the antient pattern Other fruits and advantages of the Morning Exercise see in the Introduction Serm. 1. towards the end where the several Congregations of the same City were not plures Ecclesiae Collaterales divers Sister-Churches but one and the same Church meeting by parts in several places fed and supplied by Officers in common who by turns in each place dispenced the word to them having their Government in common Now this Morning Exercise hath the Lord once and again sent amongst you there is a Providence that goeth along with Ordinances the journeys of the Apostles were directed by the Spirit as well as their doctrines Acts 16.7 The course of this Exercise though it hath been ordered by mans choice yet not without Gods direction To you is this word of Salvation sent saith holy Paul Acts 13.26 not come or brought but SENT and that as a message from our heavenly Father without whose providnece a Sparrow falleth not to the ground Now it concerneth you to see what use you will make of it Sermons dye not with the breath in which they were uttered If the dust of the Preachers feet bear witnesse against the despisers of the Gospel their Sermons much more Matth. 10.14 15. Wherever the Word is preached 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony how for a testimony either to them Matth. 24.14 or against them Mark 13.9 God keepeth exact account or reckoning what means and advantages each place or people have enjoyed Three years have I come seeking fruit Luke 13.7 alluding to the three years of his own Ministry which then were fully elapsed This SECOND Miracle did Jesus in Canaan of Galilee John 4.54 He taketh notice of a first and a second so 2 Pet. 3.1 This SECOND Epistle write I unto you and Jer. 25.3 These THREE AND TWENTY years have I spoken the Word of the Lord rising early c. You see God keeps a Memorial how many years the Gospel hath been amongst a people yea every day is upon account for so it is added even unto this day What pressing Exhortations you have had how many and how long you have enjoyed them all is upon the File therefore it concerneth you to see that all this be not without fruit and some notable good effect that your account may be with joy and not with grief and shame The rather I urge this because the Exercises of this Month have not been ordinary Morning Exercises but all the Arguments were picked and chosen as the Preacher sought to finde out acceptable words even words of truth Eccl. 12.10 and disposed into a certain order for the greater benefit It is observed that the Psalms of David that are alphabetically disposed are most exact in the composure so I hope I may say without offence these Sermons digested into a method are the more accurate with what perspicuity and strength they are managed as to the Doctrinal part and with what warmth and vigour as to the Application I cannot speak being strictly enjoyned silence by my Brethrens severe modesty but the World will judge and you I hope will evidence by your own growth in grace and the knowledge of our Lord Jesus Christ These Sermons which with so greedy attention you formerly heard with the hearing of the ear are now written for a memorial and that they may be subjected to your view and more deliberate consideration I say they are written not only for the Churches use but yours in special and oh that they may be written upon your hearts engraven there with a durable Character such as shall never be defaced Honourable and Beloved I hope I need not presse any of you to get these books into your houses I can easily presume it of the abler sort amongst you and would earnestly presse it upon the meanest even the servants in your Families that they would abate not only of superfluous expences but deny themselves somewhat even of their ordinary conveniences to purchase these Sermons which if the Ministry should fail a judgement which England was never in such danger
of since the Gospel was restored and all other helps both in publick and private should be cut off which God forbid yet this one Book next to your Bible would be a stock of Divinity which might furnish you with the knowledge of the Essentials of Religion and be like Manna to you in the Wildernesse till you come to Canaan To that end therefore that which I would with greatest seriousnesse urge upon you is to get the substance and power of the truths contained in them into your hearts and so to inculcate them especially the general heads of them upon your children and servants that they may be trained up in the knowledge of these vital principles which are of such use for the begetting and increasing of the life and power of godlinesse It will be sad if what was chiefly intended for your use should finde least fruit amongst you and that which is a common good should be not a Monument only but the aggravation of your unfruitfulnesse But I hope better things of you my dearly Beloved and things which accompany salvation though I thus speak The good Lord who hath put this price into your hand give you an heart to prize it and to improve it that you may not receive this grace of God in vain In this hope I commend you to God and to the Word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified I am Yours in the service of the Gospel THOMAS CASE The Preface to the Reader NOt to increase the number of Books already grown into a burden and more apt to distract minds with their variety than to edifie them with their Contents but for a publick testimony to the truth of the Gospel and to inform the ignorant doth this Piece crowd into the World Had many of the Brethren adhered to their own private inclination and first aime in this work these Sermons had only been published by word of mouth to the Auditory that then attended on them To write to the World is apprehended by them as a thing very distinct from preaching to a company of a few broken-hearted Christians who were willing to take this help along with them in their way to heaven and to need more exactnesse of care and preparation But upon the strong importunity of the Auditors some of them persons of great worth and honour carrying with it the face of a Call from God as valid as that which first invited them to the work they were contented against their own private inclination to yield to this way of publication for the profit of others but with these CAUTIONS First That it be signified that it was not intended to make up a Map or Compleat Body of Divine Truths but only to handle some more necessary points till Providence shall give opportunity to consider the rest Secondly That it was not designed to discusse these points in a Polemical but positive way and sutable to a popular Auditory Thirdly That it be understood that the Brethren that preached were not acquainted with one anothers studies but did every one expresse his own sense in the point recommended to him Fourthly That this be not interpreted to be the work of the whole Body of the London-Ministers but of some of them which they represent with the more tenderness Partly that the other very Reverend Brethren who were not employed in this Turn and Course of the Morning Exercise may not be charged with their weaknesses Partly because they have not without some regret observed that the larger English Annotations in which but some few only of the late Assembly together with some others had an hand are generally ascribed to the whole Assembly and usually carry the name of the Assemblies Annotations as if done by the joynt advice of that grave and learned convention Fifthly That since the preaching of these Sermons there hath been no general review but every one took care of transcribing his own Discourse and sending me the Copy accordingly I sent it to the Presse Sixthly That if any of these points seem not to be discussed according to the full latitude and worthiness of the subject it be remembred that each Exercise was to be punctually confined within the straits of an houre in which time there was no room for larger excursions Under the severity of these terms my Brethren have consented that I should if I saw fit expose their labours to publick view which I do with all chearfulnesse Partly that the world may be conscious to our Unity soundnesse in the faith and sobriety af judgement And partly expecting from thence I will say it notwithstanding the restraints their modesty hath laid upon me no small increase and return of fruit The Lord by his good Spirit guide you into all truth Yours in our Lord Jesus THOMAS CASE The particular heads in Divinity discussed in these several Sermons are these SErm I. Introduct Methodical systems of the special points of Christian Religion useful and profitable for Ministers and people Page 1. Serm. II. That there is a God p. 29. Serm. III. The Trinity proved by Scripture p. 65. Serm. IV. The Divine Authority of the Scriptures p. 85. Serm. V. Man created in an holy but mutable state p. 105. Serm. VI. The Covenant of Works p. 120. Serm. VII The fall of man or peccatum originale originans p. 134. Serm. VIII Original sin inhering or peccatum originale originatum p. 149. Serm. IX The misery of mans estate by nature p. 173. Serm. X. Mans impotency to help himself out of misery p. 202. Serm. XI The Covenant of Redemption p. 216. Serm. XII The Covenant of Grace p. 233. Serm. XIII The Mediator of the Covenant described in his Person Natures and Offices p. 261. Serm. XIV Christs Humiliation p. 258. alias 278. Serm. XV. Christs state of Exaltation p. 305. Serm. XVI The Satisfaction of Christ p. 337. Serm. XVII Of Effectual Calling p. 353. Serm. XVIII The true Believers union with Christ p. 377. Serm. XIX The nature of Justification p. 403. Serm. XX. The Believers Dignity and Duty or High Birth and Honourable Employment p. 433. Serm. XXI Saving Faith p. 455. Serm. XXII Repentance not to be repented p. 485. Serm. XXIII Of Holinesse its nature and necessity p. 554. Serm. XXIV Of the Resurrection p. 577. Serm. XXV The Day of Judgement asserted p. 605. Serm. XXVI Of Hell p. 621. Serm. XXVII Of Heaven p. 647. Serm. XXVIII The Conclusion p. 677. The INTRODUCTION 2 TIM 1.13 Hold fast the forme of sound words which thou hast heard of me in faith and love which is in Christ Jesus IT was the Character which our Lord gave of Iohn the Baptist He was a burning and a shining light Such should every Minister of the Gospel be shining with light and burning with zeal Joh. 5.25 he should have an head full of truth that he may disseminate and scatter beams of
there is an unchangeable agreement between the will of the Creator and the creature so according to the same measure and degree wherein we conform our wills to Gods we proportionably enjoy the holinesse and blessednesse of that state THE TRINITY Proved by Scripture 1 JOHN 5.7 For there are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one IN the fifth verse of this Chapter the Apostle had laid this down as an Article of faith that the Lord Jesus Christ is the Sonne of God Who is he that ovcrcometh the world but he that believeth that Jesus is the Sonne of God 1 John 5.5 Now for the proof of so glorious a truth the Apostle produces six witnesses and ranks them into two orders some bear record in heaven and some bear witnesse on earth some bear witnesse on earth as ver 8. Ver. 8. of this Chapter There are three that bear witnesse on earth the Spirit and the water and the blood and these three agree in one and some bear record in heaven in the words of my Text There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one In the words you may take notice of these particulars 1. The number of the heavenly witnesses or the number of those witnesses that bear record in heaven viz. three 2. Their dignity or excellency they are in heaven 3. Their act they bear record 4. The names of the witnesses the Father the Word and the Holy Ghost 5. Their unity and these three are one I would observe from the context Observ That it is not an easie matter to believe that the Lord Jesus Christ is the Sonne of God Whence is it else that the Apostle so often urges this point in this Epistle whence is it else that whereas it is sufficient for any truth to be confirmed by the mouth of two or three witnesses here are no lesse than six witnesses produced to prove that the Lord Jesus is the Sonne of God three heavenly and three earthly and indeed who can declare the great mystery of the eternal generation of the Son of God I will give five wonders in five words 1. God the Father communicates the whole divine essence unto the Sonne and yet hath the whole divine essence in himself If God communicates his essence it must be his whole essence for that which is infinite cannot admit of any division partition or diminution yet methinks we have a faint resemblance of this here below 'T is not with things of a spiritual nature as with things of a corporeal spiritual things may be communicated without being lessened or divided viz. when I make a man know that which I know my knowledge is still the same and nothing diminished and upon his account whether that Argument against the traduction of the soul that if the soul of the Father be traduced the Father is left soul-lesse be cogent I leave to the judgment of the learned 'T is to be granted that to communicate the notion is one thing and the faculty is another but both are things of a spiritual nature 2. God the Father and God the Sonne are one essence and yet though the Father begets the Sonne the Sonne doth not beget himself The Father and the Sonne are one God yet the Lord Jesus is the Sonne of God under that notion as God is a Father and not the Sonne of God under the notion as God is a Sonne and so not the Sonne of himself 3. God the Father begetteth God the Sonne and yet the Father is not elder than the Sonne nor the Sonne younger than the Father he that begetteth is not in time before him that is begotten if God was a Father from everlasting then Christ was a Sonne from everlasting for relata sunt simul natura an eternal Father must have an eternal Sonne 4. The Father begets the Sonne yet the Sonne is not inferiour to the Father nor the Father superiour to the Sonne The Lord Jesus Christ being in the forme of God thought it no robbery to be equal with God it was his right and therefore it was no robbery as he is coeternal so he is coequal with the Father 5. The Father begets the Sonne yet the Sonne hath the same numerical nature with the Father and the Father the same numerical nature with the Sonne an earthly sonne hath the same specifical nature with his Father but then though it be the same in regard of kinde yet it differs in regard of number but God the Father and God the Sonne have the same individual numerical nature Use Let me entreat you that you would attend unto the record and testimony that is given by those witnesses and for your encouragement consider the difference between these heavenly witnesses in the Text and earthly wi nesses and so I shall proceed to that which I mainly intend 1. On earth there may be some single or one witnesse but here are no lesse than three 2. Earthly witnesses are such as are lyable to exception but these are in heaven beyond all exception 3. As for earthly witnesses it may come to passe that their names may not be known these here are named the Father the Word and the Holy Ghost 4. Earthly witnesses when they are produced either may be silent or it may be bear false witnesse but these bear record and their record is true 5. Earthly witnesses may not agree in their witnesse as the witnesses brought against Christ but there is a sweet consent and agreement amongst these witnesses for these three are one 6. Whereas Earthly witnesses although they may be one in regard of consent yet they are not one in regard of essence every man hath one particular individual essence of his own but these are one in regard of essence Now pray mark this for if it be so then the Father is God the Son God and the Holy Ghost God And therefore the Socinian who denies the Deity of the Word and of the Holy Ghost will perswade you to believe that these words are to be expounded thus these three are one that is sayes he these three agree in one but that this is not the meaning of the phrase appears by the variation of it in the next verse the words are Ver. 8. There are three that bear witnesse on earth the Spirit the water and the blood and these three agree in one Now if both phrases note unity in consent here is an occasion of offence and falling administred by the variation of them in these two verses why is it not said the Father the Word and the Holy Ghost agree in one as well as the Spirit water and blood And suppose we should grant that the onenesse spoken of in the Text is to be expounded of consent in will and agreement yet it would prove the Godhead both of the Father and Spirit for in free Agents
called another Comforter now he who is distinguished from the Father and the Sonne in the manner as to be called another comforter is either distinguished in regard of his essence or in regard of his personal subsistence not in regard of his essence for then he would be another God and therefore he is another in regard of his personal subsistence 4. You have a clear proof for this doctrine in the words of the Text There are three that bear record in heaven the Father the Word and the holy Ghost and these three are one and to that purpose consider 1. You have mention here of three witnesses now three witnesses are three persons 2. The Word and holy Ghost are conjoyned in their Testimony with the Father which is not competible to any creature and lest we should doubt of this it is expresly said even by Saint John himself to be the witnesse of God Verse 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son and concerning Christ it is said that he is the true God ver 20. This is the true God and eternal life let the Socinian shew me where any creature is called the true God Concerning the Spirit also in this Chapter it is said ver 6. that he is truth it self It is the Spirit that beareth Witnesse because the Spirit is Truth 3. If there be three witnesses whereof every one of them is God the one not the other and yet not many Gods but one true God the point is clear there are three distinct persons subsisting in one divine essence or which is all one there are three persons and one God 3. I am to speak something to the distinction of these three persons though they cannot be divided yet they may be they are distinguished many things in nature may be distinguished which cannot be divided for instance the cold and the moisture which is in the water may be distinguished but they cannot be divided Now that those three persons are distinguished appears 1. By what hath been already said the Father is not the Son nor the Son the Father nor the holy Ghost the Father or the Son 2. By the words of the Text here are three heavenly witnesses produced to prove that the Lord Jesus Christ is the Son of God namely the Father the Word and the holy Ghost now one and the same person although he hath a thousand names cannot passe for three witnesses upon any faire or reasonable account whatever you may be sure that God reckons right and he sayes John 8.13 Father Sonne and holy Ghost to be three witnesses there are three that bear record in heaven so in Saint Johns Gospel the Pharisees charge our Saviour that he bare record of himself say they thou bearest record of thy self thy record is not true now mark what Christ replies ver 17 18. It is written in your Law Ver. 17 18. that the Testimony of two men is true I am one that bear witnesse of my self and the Father that sent me beareth witness of me where you have our Saviour citing the Law concerning the validity of a Testimony given by two witnesses and then he reckons his Father for one witnesse and himself for another 4. I shall speak a few words to the order of these divine persons in order of subsistence the Father is before the Son and the Son before the holy Ghost The Father the first person in the Trinity hath foundation of personal subsistence in himself the Sonne the second person the foundation of personal subsistence from the Father the holy Ghost the third person hath foundation of personal subsistence from the Father and the Sonne Now although one person be before the other in regard of order yet they are all equal in regard of time Majesty glory essence this I conceive to be the reason why in the Scripture sometimes you have the Sonne placed before the Father as 2 Cor. 13.14 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Gal. 1.1 So Gal. 1.1 Paul an Apostle not of men neither by men but by Jesus Christ and God the Father who raised him from the dead Sometimes the holy Ghost is placed before the Father as Eph. 2.18 Through him we have an accesse by one Spirit unto the Father Eph. 2.18 Rev. 1.4 5. Sometimes before Jesus Christ Rev. 1.4 5. John to the seven Churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven Spirits which are before the Throne by the seven Spirits there is meant the holy Ghost and from Jesus Christ who is the faithful witnesse c. The consideration of this caused that rule amongst our Divines ab ordine verborum nulla est argumentatio there is no argument to be urged from the order of words Now this shews that although one person be before another in regard of relation and order of subsistence yet all are equal one with another in regard of essence And therefore beware lest you derogate the least jota or tittle of glory or Majesty from any of the three persons As in nature a small matter as to the body may be a great matter as to the beauty of the body cut but the haire from the eye brow how disfigured will all the face look If you take away never so little of that honour and glory which is due to any of the divine Persons you do what in you lies to blot to stain to disfigure the faire and beautiful face of the blessed Trinity 5. I am to enquire whether the mystery of the Trinity may be found out by the light of nature Resol There are two things in the general that I would say in answer to this question 1. That the light of nature without divine Revelation cannot discover it 2. That the light of nature after divine Revelation cannot oppose it 1. That the light of nature without divine Revelation cannot discover it and for that purpose take into your thoughts these following considerations 1. If that which concerns the worship of God cannot be found out by the light of nature much lesse that which concerns Gods nature essence or subsistence but the Antecedent is certainly true For 1. As for the part of the worship and service of God which is instituted and ceremonial it is impossible that it should be found out by the light of nature for instance what man could divine that the Tree of life should be a Sacrament to Adam in Paradise How comes the Church to understand what creatures were clean what were unclean that the Priesthood was setled in the Tribe of Levi and not in the Tribe of Simeon or the Trible of Judah certainly these lessons were not learned by the candle-light of nature 2.
between the parts Thus Abraham entred into Covenant with God and he took a Heifer Shee Goat Gen. 15. Ver. 9.10 and a Ramme and divided them in the midst and laid one piece against another Ver. 9.10 And behold a burning Lamp passed between those pieces Ver. 17.18 in that same day the Lord made a Covenant with Abraham This cutting of the sacrifice into pieces and passing thorow was a lively and dreadful signe that the party who should break Covenant should be cut asunder and into pieces as he well dâ—se ved and as he at least implicitely imprecated upon himself notable to this purpose is that in the Prophet Jeremy I will give the men that have transgressed my Covenant Jer. 34.18 19 20. which have not performed the words of the Covenant which they made before me when they cut the Calfe in twaine and passed between the parts thereof the Princes of Judah the Princes of Jerusalem the Eunuchs and the Priests and all the People of the Land which passed between the parts of the Calf I will even give them into the hand of their enemy into the hand of them that se k their life c. that is to be slain and cut in pieces by the Sword And herein I take the Emphasis of the expression to lie Lev. 26.25 I will bring a Sword upon you which shall avenge the quarrel of my Covenant i. e. by cutting them asunder And this custome was conveyed to the Gentiles they went between the fire and carried a Sword in their hands and so took an oath Lib. 10. contra Jul. as Cyril proves out of Sophocles Thus Virgil speaking of Romulus and Tatius Aeneid 8. Hinc foedus à foedo animali foedè mactato Caesae jungebant foedera porcae They cut a Swine in sunder and made a League and to name no more Titus Livius speaking of the League between the Romans and Albans the Foecialis Herald or Minister of those Ceremonies cryed If the Romans shall falsifie by publick and wicked fraud in that day O Jupiter do thou so smite the Romans as I smite this Swine and so knock't the Swine on the head with a stone By all which it appears that Covenants have been ever held solemn and sacred things and that men by breaking of them deserved dreadful punishments In like manner there was the shedding dividing and sprinkling of blood at the making of Covenants and hence it was called the blood of the Covenant Exod. 24.6 7 8. Moses took half the blood and put it in Basons and half of the blood he sprinkled on the Altar and he took the book of the Covenant and read in the audienâ—e of the people and they said All that the Lord hath said will we do and be obedient and Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Note He sprinkled the Altar instead of God who being incorporeal and a Spirit could not be sprinkled yet being a Covenant party would have the Altar sprinkled for him So much shall serve for the first Question setting forth in our Answer to it the name and nature of a Covenant in general the second Question follows Quest 2. What ground we have to speak of Gods Covenant with Adam and to call it a Covenant there being no mention of it here in the Text nor elsewhere in Scripture do we read of Gods Covenant with Adam Answ However the name be not here yet the thing is here and elsewhere comparing Scripture with Scripture it is a nice cavil in Socinians to call fot the word Satisfaction others for the word Sacrament others for the word Trinity others for the words Faith alone justifying others for the word Sabbath for Lords day c. and thence to conclude against Satisfaction Sacraments Trinity Justification by faith alone and Sabbath for want of expresse words when the things themselves are lively set down in other words so in this case of Gods Covenant with Adam we have 1. Gods Command which lays man under an obligation 2. We have Gods promise upon condition of obedience 3. We have Gods threatning upon his disobedience 4. We have their understanding it so as appears in Eves words to the Serpent 5. Chap. 3.3 We have the two Trees as signs and symbols of the Covenant 6. We have a second Covenant and a New Covenant therefore there was a first and Old Covenant a Covenant of Grace supposeth one of Works Object If any shall say by first and old Covenant was meant Gods Covenant with Israel and not with Adam and so by Covenant of Works the same is meant namely that which the Lord made at Mount Sinai Answ Hereunto I answer There is a repetition of the Covenant of Works with Adam in the Law of Moses Hebr. 8.7 8 9. Gal. 3.12 Rom. 10.5 as in that of the Apostle to the Galatians The Law is not of faith bâ—t the man that doth these things shall live in them so likewise to the Romans Moses dsscribes the righteousness which is of the Law that the man who doth these things shall live in them Thus it was with Adam principally and properly therefore he was under a Covenant of Works when God gave him that command in my Text. Quest. 3. Wherein then doth this Covenant of Works consist what is the nature tenour and end of it as such Answ 1. This Covenant required working on our part as the condition of it for justification and happinesse therefore called a Covenant of Works Gal. 3.12 thus before the man that doth these things shall live Working indeed is also required under grace now but 1. Not to Justification 2. Not from our own Power Ephes 2.8 Jam. 2.20 3. Not previous to faith which worketh by love and lives by working but man lives by faith 2. A second Characteristical signe of the Covenant of Works is this that in and under it man is left to stand upon his own legs and bottome to live upon his own stock and by his own industry he had a power to stand and not to have fallen this is meant when it is said God created man in his own Image Gen. 1.27 Eccles 7.29 And again This only have I found that God made man upright 3. In the first Covenant namely that of Works man had no need of a Mediatour God did then stipulate with Adam immediately for seeing as yet he had not made God his enemy by sin he needed no days-man to make friends hy intercession for him Gen. 1. ult After mans Creation God said He saw every thing which he had mude and behold it was very good and after the Covenant made in chap. 2. it s said They were naked and they were not ashamed i. e. they had not contracted guilt by committing of sinne from whence onely ariseth shame therefore under the Covenant
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
very necessary Matth. 10.17 Beware of men in a sort as of any wild beast or the very Devils themselves This is a glimpse of that wrath which the Lord draweth forth against natural men in this life before the sons of men 2. There are further degrees of this wrath that rush in at the end of this life Rom. 6.23 The wages of sin is death The bodies of the very heirs of glory and which are Temples of the holy Ghost lie trampled upon under rottennesse and suffer losse of their appointed glory till the last day The Lord batters them till the house tumble about their eares He layes on load till the heart-strings crack and to whom Hell is remitted death is not remitted those must dye that shall not be damned for their sins and death shall have dominion over them till the morning of the resurrection There is a progress in Gods wrath which will not stop in the midway but goes on till it shall be accomplished Ezek. 5.13 3. The full vials and very dregs of this wrath Psal 78.38 shall be poured out in the world to come which now God reins in and lets not get loose and break over the banks or if it do calls it back and turneth it away but then all his wrath shall be stirred up and let forth to the full 1. There shall be the general judgement of the great day in which the Lord himself shall descend from heaven in a shout 1 Thes 4.16 with the voice of the Archangel and with the trump of God and shall be revealed 2 Thes 1.7 with his mighty Angels in flaming fire terribly to execute the curses of that Law which was so terrible in the promulgation Then shall the sinner be forced from his grave dragged to the barre arraigned the books opened all the secrets of darknesse and of the heart made manifest and the Goats put on the left hand and have that dismal sentence Go ye cursed c. Mat. 25.41 2. There shall be dreadful and final execution and this stands in two things 1. In losse expulsion from the Lords face and presence and glory As incurable lepers from the Camp and fellowship of the Saints For the good things which they never cared for and from the good things of the world which they grasped and were their portion from all hopes of grace all preachings of peace all strivings of the Spirit never a friend to comfort a sun to shine a drop of water to cool the tongue or any blessing to come near them any more for ever 2. In sense which is sometimes termed suffering the vengeance of eternal fire Jude ver 7. Wrath to come 1 Thes 1.10 where there shall be with the damned Angels subjection to the eternal wrath of God the worm of a guilty conscience that never dies where the Lord will beare up the creature with one hand that it continue in being and beat it with the other that it shall be ever dying in death alwayes and never dead Use 1. Inform. We may clearly gather divers Corollaries hence 1. This may inform us of the vast and woful change that sin hath made Men could not come possibly such out of the hands of God Gen. 1.31 God saw every thing that he had made and behold it was very good and therefore blessed but sin hath taken him from Mount Gerizim Deut. 27.12 13 and set him upon Ebal and the misery now is such that if the Lord should open the same to the conscience fully the very view would drive men out of their wits and men could not tarry in their beds or rellish a morsel of bread till delivered and blessed with some evidence of deliverance out of that condition This may infome us of the causlessnesse of the offence taken at Ministers for preaching this point Now consider seriously 1. Is there a parallel to the offence taken here in any other case in the whole earth Who is angry with a watchman for giving notice that the house is beset and ready to be broken up or on fire though all be disturbed some half-frighted out of their wits or wholly with the tydings and very great pudder follows till the house be secured and the fire quenched men mighâ— otherwise have been undone and destroyed in their beds Who flies out against a Centinel that gives a true Alarme and rowzeth the Souldiers at the deadest time of the night he prevents their surprizal or throats being cut in their beds and the Town from being sacked Who storms at a passenger that sticks up a bough in a Quagmire that other Travellers going securely on may not be laid fast ere they think of any danger Who takes it ill of a friend that seeing a bearded arrow coming that would strike the stander next him mortally puls him aside with that force possibly as to draw his arme out of joint and the arrow goes not through his heart Who thinks amisse of a Lawyer that opens the badnesse of his Clients cause to him that he may not insist on a wrong point in which necessarily he must be cast 2. Should we to avoide your displâ—asure not give you warning and so draw Gods displeasure Ezek. 3.18 19. Videsis Greenhil in loc and the blood of you perishing upon our heads is this good for you or us 3. Do you well to provoke poor Ministers to bauke that part of their office which flesh and blood makes us too willing to have our edge taken off in Desire we to be messengers of sad tydings or rather to come in the abundance of the comforts of the Gospel A pettish Patient makes the Chyrurgion search the wound lesse than is necessary to a through cure Ye tempt us to stop from speaking needfully of your danger by your lothnesse to hear on that ear and by your rage and regret against the teller Those which have most need of faithful intelligâ—â—ce of the Lords wrath have least upon this very score Job 21.31 Who shall declare his way to his face viz. that is respited and prospers and tramples the doctrine under foot and turns again and tears the Preacher 4. This is no other than what the Scripture speaks and conscience upon retirements will speak and Satan will lay in your dish and the Lord will pay into your bosome Will those flye in the Lords face and of conscience telling this story to them and pronouncing the sentence against them Oh profane partial spirits that cannot endure such Preachers as themselves shall be unto themselves that cannot bear the hearing of those terrours that themselves shall be relators and inflicters of upon themselves Ye had better have the commodity at the first hand conscience will preach in another note and loudnesse than we do and the more because your ears have been stopped against our words 5. There cannot be a greater madnesse than not to be able to live under the noise and news of this wrath and yet stick under the wrath
it self the hearing makes the ears tingle but the wrath does not make the heart quake Ye had better hear the Heralds in the Princes name denouncing the war and send out for peace than have the Prince himself come with fire and sword into your bowels upon the contempt 3. This may informe us of the righteousness and wisdome of the Lord in this wrath annexed and declared against sinne 1. Consider the high rewards the Lord hath propounded The Law is not so fiery in comminations against sin but the Gospel is as full of a 1 Cor. 2.9 2 Cor. 12.4 grace and promises to wayes of duty Now bring things to the bar of reason it self and may not the Lord annex this dreadful wrath to sin that doth annex such glorious incomprehensible promises to the duties and weak services of his people sin strictly deserves these not May not he punish severely that rewards eminently how just is it that persons invited to the Supper Luke 14 24. and making excuses should not taste thereof that despisers of the recompences of God should suffer eternal losse of them and be scourged with the contrary to them 2. Consider the Ends the Lord hath designed to reach 1. In the Elect. 1. To startle Luke 12.5 I will forewarn you whom ye shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you fear him Faith in the threatning engenders fear as faith in the promise genders hope faith and fear were conjoyned in Noah Heb. 11.7 and wrought together in his obedience and preservation 2. To make all things else little that meet them in the world to shoulder them off from the truth and homage of Christ A Merchant in a Storme throws his goods over-board the wrath of God makes the startled sinner part with any thing and incur any thing rather than incur that Moses had rather incur the wrath of a thousand Pharaohs than the wrath of God because he knew the power of his wrath As Gods people have rewards promised that out-weigh all that they are called to part with so terrours propounded that all other terrours may be over-looked and incurred rather than these 3. To worme out the esteems of the world and the sensual pleasures honours and profits thereof the fewel of lust there is need of violence to pull out of this fire Now he that propounds an end pitches upon means fitted to compasse that end A Cleaver of knotty timber must have a wedge that will go through The mother that will mean the childe must lay such bitter things on the brest as will make the childe loath the milk So the Lord hath declared those wages to sin that shall turn the edge of love and liking to sin That had need be very bitter that shall make those very sweets bitter to us No lesser evils would work the sense of that evil of sin into the conscience And those secretly grudge and complain of the pains as too great to whom they are too little to awaken and lead them to repentance 2. In the Reprobate 1. That he may discover his perfect and infinite displeasure against sin and in these great letters that all the world may read his full hatred of it Eli his faint checks proclaimed his faint dislikes of his sons sins High dislikes produce answerable checks Affections in men are the feet the soul goes forth upon and s rong affections goe a very nimble eager pace The Lord much more because of his infinite contrariety to sin 2. That he may discover the power of his justice and wrath Rom. 9.17 For this same purpose have I raised thee up that I might shew my power in thee and that my Name might be declared throughout all the earth Those which glorifie not God in that manner which he would he will glorifie himself in the manner that they would not Pharaoh said Who is the Lord and trampled his authority and commands under foot Now as he did sometimes bring light out of darknesse and the Apothecary doth Preservatives out of rank poysons so the Lord not actively glorified doth fetch the glory of his power and vindictive justice out of sin it self The walkers in greatest pride and scorne of God the Lord will have everlasting glory in their everlasting smart and he will so punish that heaven and hell shall ring of his justice and power and displicence against sin and that his threatnings to the utmost are made good and were not scare-crowes 3. Consider the dreadful aggravations of sin It is 1. A confederacy with the devil A sworn servant about the Princes person to contract amity and hold correspondence with the worst of his enemies makes the sin rise and his judgement without pity Should a Christian fall from a mild and gracious Prince without a cause and side with the Turk or worshipper of the devil against him we should think no punishment too much for him 2. A defection from and insurrection against God and ateasing the Lord into the lists and field 1 Cor. 10.22 Do we provoke the Lord to jealousie are we stronger than he Goliah challenges and defies the Host of Israel till David comes forth and sends a stone into his braines and cuts his head off with his own sword and gives his flesh to the fouls of heaven so sinners till they draw the Lord and the weight of his infinite and eternal displeasure forth against themselves even that weight which sinks them and they are never able to rise from under it again Now sins rise as the quality of the person that they are done against He that flies in my face and gives me blows and wounds thereby there is an Action of battery and damages to be had against him He that doth the same against the Judge of Assize or the King upon the Throne that is Treason and his life and estate are hardly enough to make amends for it The infinity of God makes the infinity of the evil and meritoriousness of wrath in sin The Majesty rises and so the guilt and demerit rises infinitely 3. The contempt of all means used for fetching the Rebel in How often would I have gathered you Mat. 23.37 and ye would not Men stand out and if they could have stood would have stood out and continued hostility against heaven for ever How equal is it that a creature nigh to God falling off to the devil without a cause and which chooses to have God his enemy and that no means can reduce though the danger and evil of sin be evidenced and his inability to stand an act of oblivion offered and highest preferment and yet will not come in How just is it that he reap the fruit of his continuing at a distance from his Soveraign and in disobedience against him 4. This may inform us of the distemper and pride of mans heart that will charge his misery anywhere rather than upon himself 1. Upon instruments forreign
any receive not him this wrath tarries still and will cleave to and abide upon him for ever John 3.36 He speaks with authority Luke 19.27 Those mine enemies bring them and slay them before me and it shall be done 3. That the Psalmist makes it as it is a point of wisdome in the greatest to kisse the Son with a kisse of homage and subjection Psal 2 11 12. least he be angry what is the danger of that and ye perish in the war of your hopes and purposes and never compasse grace nor glory If his wrath be kindled but a little blessed are all those which put their trust in him 4. That then ye may plead with the Lord with humble boldnesse Psal 74.1 Why doth thine anger smoak against the Sheep of thy Pasture remember thy Congregation which thou hast purchased of old the rod of thine inheritance which thou hast redeemed c. 5. And assure your hearts of welcome Prov. 21.14 A gift in secret pacifieth wrath and a reward in the bosome strong wrath Mark their policy Acts 12.10 and be assured the relations of Christ are beloved of the Father Job 33.24 Then he is gracious to him and saith Deliver him from going down to the pit I have found a ransome 2. To those which the Lord hath translated out of their natural condition 1. Bring the work often to the touchstone that you may not boast in a false gift gold will endure the test and be more fully manifested to be gold indeed and finding the work to be right live with an enlarged heart to the praise of that grace which hath made this change 2. Deal seriously in the mortification of sin which God only strikes at and in order thereto count sin the worst of evils if this were done and throughly and fixedly done in our spirits there is nothing of any other directions would be left undone To set up this judgement there needs 1. Ploughing carefully with the Lords heifer viz. search into the Oracles of God there and there only are lively portraitures of sin and the genuine products and traine of sin 2. The eye-salve of the Spirit We are blinder than Batts in this matter and are indisposed very much or rather wholly to let this truth sink down into our hearts 3. Applications to the Throne of grace None but those which deal in good earnest in heaven will see the hell and mystery of sin in themselves He gives the Holy Ghost to them which ask him 4. Excussions and communings with your selves Prov. 20.27 The spirit of man is the candle of the Lord searching all the inward parts of the belly and duly made use of will tell many stories correspondent to the Word of truth use conscience and use therewith another and bigger candle to rummage the dark room of thy heart with Superadde to conscience the succours of the Word and Spirit and thou shalt do something in the search and finde out convictively the swarms of evil in thine own heart 5. The work of grace There will be else a beam in the eye and plaine things will not be plaine to us Gods work holds intelligence and is of amicable affinity with his Word grace hath the only excellent faculty in looking through sin 6. Attendance to the Lords administrations against sin God writes in great letters in the world what he had first written in the Scriptures every breach by sin should lead down into more hatred brokennesse of spirit and shame before the Lord for sinne This is the engaging evil this engages God and the holy Angels and Devils and the very man against himself Nothing can be his friend to whom sin hath made God an enemy Wo to the man that is in this sense alone and hath heaven and earth and hell and all within the Continent of them against him it is impossible for that mans heart and hands to stand strong This is the mighty prevailing evil Never was man so stout as to stand before the face of sin but he shivered and was like a garment eaten up of moths This hath fretted the joynts of Kingdomes in pieces Psal 39.11 and made the goodliest houses in the world a heap of rubbish Zech. 5.4 will make Bab lon that sits as a Queen an habitation of Divels Rev. 18.2 and the hold of every foule spirit and a Cage of every unclean and hateful birds made the Angels Divels and heaven it self too hot for them Never were the like changes made as by sinne grace makes not changes of richer comfort than sin doth of dismal consequence it is made by the Holy Ghost an argument of the infinity of the power of God to pardon and subdue sinne Micah 7.18 3. Bear all afflictions incident to an holy course chearfully The Martyrs went joyfully into the fire because the flames of hell were quenched to them bore their Crosse easily because no curse and damnation to them in Christ Jesus Gal. 3.13 4. Reduce your anger to the similitude of Gods which is very slowly kindled and is an intense holy displicence only against sin Psal 103.8 and is cleans'd from all dregs of rashnesse injustice and discomposure such zeal should eat us up John 2.17 MANS IMPOTENCY TO Help himself out of that misery ROM 5.6 For when we were yet without strength in due time Christ dyed for the ungodly IN this Chapter there are two parts in the first the Apostle layes down the comfortable fruits and priviledges of a justified estate in the second he argues the firmnesse of these comforts because they are so rich that they are scarce credible and hardly received The firmnesse and soundnesse of these comforts the Apostle representeth by a double comparison 1. By comparing Chr st with Christ and 2. Christ with Adam Christ with Christ or one benefit that we have by him with another from the Text to ver 12. then Christ with Adam the second Adam with the first to the end of the Chapter In comparing Christ with Christ three considerations do occur 1. The efficacy of his love towards us before justification with the efficacy of his love towards us after justification the argument standeth thus if Christ had a love to us when sinners and his love prevailed with him to die for us much more may we expect his love when made friends if when we were in sin and misery shiftless and helpless Christ had the heart to die for us and to take us with all our faults will he cast us off after we are justified and accepted with God in him this love of Christ is asserted in the 6. verse amplified in the 7. and 8. verses and the conclusion is inferred verse 9. much more then being now justified by his blood we shall be saved from wrath through him The second Comparison is of the efficacy of the death of Christ and the efficacy of the life of Christ 't is absurd to think that Christ rising from the dead
jure not imperiously and threateningly but magna comitate that God will deale with man as with his friend and though he may give what Laws he will yet he will give none but what are easie and yet make them more easie by bountifully rewarding an easie obedience this speaks wonderful condiscention 2. The second thing considerable in the Natural Covenant is mans duty which consisted in the knowledge and love of God whence would have proceeded piety to God justice and love to man this was mans natural duty for we must distinguish the duty from the Symbole of duty Natural duty consisteth in those things that are good in their own nature and not in those things that are only good because God commands them the Law about the forbidden fruit was only for the tryal of mans obedience for had not the divine command intervened it would have been as lawful for man to have eaten of that Tree as any other Tree in Paradise but 3. The last thing I shall mention concerning this Natural Covenant is the Promise of Reward now that consisted in a perpetual life flowing with all manner of good things agreeable to the soule and body of man in that perfect estate 2. The second Covenant was the Legal now the Legal Covenant is that whereby God did râ—quire of the people of Israel obedience to the Moral Ceremonial and Judicial Law and to that obedience he promised all sorts of blessings in the Land of Canaan and to the dis bedient he denounced most severe curses and death and all to this end that he might bring them to the future Messiah Here I shall propose the same considerations as in the former Covenant only something more Therefore consider 1. Gods condiscention is singularly observable that ever he would enter into another Covenant with man when the first was broken this Moses useth as a mighty Argument to perswade Israel to observe the Covenant Deut. 4. from the 32. to the 40. verse Ask now of the dayes that are past which were before thee since the day that God created man upon earth and ask from the one side of heaven unto thie other whether there hath been any such thing as this great thing is or hath been heard like it Did ever people hear the voice of God speaking out of the midst of the fire as thou hast heard and live Or hath God assayed to go and take him a Nation from the midst of another Nation by temptations by signes and by wonders and by warre and by a mighty hand and by a stretched-out arme and by great terrours according to all that the Lord your God did for you in Egypt before your eyes c. thou shalt therefore keep his Statutes and his Commandments which I command thee this day that it may go well with thee and thy children after thee c. 2. Consider mans duty in the Legal Covenant and that is obedience to the moral Law to which was added the Ceremonial Law for a Rule and Direction in the worship of God and the Judicial Law which was their divine policy for the government of the State All these are comprehended in the ten Commandments but the more-particular their directions were the more plain was their duty and the truth is it was but need that they should have particular direction when their Legal Covenant neither admitted of faith in the Redeemer nor repentance of sin for pardon of sin and curse for sin are inconsistent Gal. 3.10 As many as are of the works of the Law are under the Curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them As many as depend upon the works of the Law for Justification are under the curse and the Law discovered no other way of Justification but by Works 3. The third thing considerable in the Legal Covenant is the promise that God made to those that obeyed it and that was perpetual happiness in the Land of Canaan By the way to prevent mistakes I do not say neither will the Scripture at all warrant any such assertion as that the Fathers under the Old Testament had only temporal promises they had salvation promised them and pardon of sin promised them but thanks to the Gospel for those promises the Apostle tells us Gal. 3.17 The Covenant that was confirmed before of God in Christ the Law which was foure hundred and thirty years after cannot disannull that it should make the promise of none effect the Morning Star of the Gospel Covenant that shone upon Abraham foure hundred and thirty years before the Legal Covenant was given did shine thorough that dark dispensation But to speak of the Legal promises as Lâ—gal so they are of temporal good things and they were made to works not to faith Rom. 4.4 To him that worketh is the reward not reckoned of grace but of debt 4. The fourth thing considerable in this Covenant which had no place at all in the former is a Mediator Now the Mediator of the Covenant strictly legal was Moses for That needed only a meer man it not admitting of satisfaction nor reconciliation of mercy nor pardon Moses might serve as a Messenger to make known the minde of God unto the people Deut. 5.5 I stood bâ—tween the Lord and you at that time to shew you the Word of the Lord in the Natural Covenant communion with God was natural unto man and so there needed no Mediator In the Legal Covenant man was rather considered as what he should be than what he was and so a meer man was able in the name of the people to promise obedience and in the name of God to promise a reward and this Moses did you have both very plain in Deut. 5. The people do as it were say Go to God from us upon this Errand Ver. 27. Go thou nâ—ar and hear all that the Lord our God shall say and speak thou unto us all that the Lord our God shall speak unto thee and we will hear it and do it and God doth as it were say Go dismiss them with this blessing if they will be obedient Ver. 28.29 30. And the Lord heard the voice of your words when ye spake unto me I have heard the voice of the words of this people which they have spoken unto thee they have well said all that they have spoken O that there were such an heart in them that they would fear me and keep all my Commandments alwayes that it might be well with them and with their children for ever Go say to them Get you into your Tents again q. d. If they will keep their promise assure them I will keep mine and thus much concerning the Covenant strictly Legal 3. The third Covenant is the Gâ—spel-Covenant and here Beloved here is 2 Sam. 23.5 the Everlasting Covenâ—nt ordered in all things and sure This is all our salvation and all our desire Here is the
under the obediential observance and poysonous malediction of that Law upon which there was only the print of his own authoririty for though the humane nature abstractly considered is as a creature bound to the observance of a Law yet being in conjunction with the second person in the Trinity and assumed into the personality of the Son of God it was exempted from obedience and indemnified as to curse and penalty Christ submitted to the Ceremonial Law in his circumcision put his neck under the yoke of the moral Law to fulfill the preceptive part by his Perfect obedience and satisfie the maledictive part by his compleat sufferings all which subjection was not a debt that God could have challenged of him but a pure voluntary subscription The Law is not made in some sense for a righteous man 1. Tim. 1.9 but it is not made in any sense for the glorious God 3. And which is a step beneath both these he appeared as a sinful man or in the likeness of sinful flesh Rom. 8.3 subjection to the Law made him very low but the similitude of sin which is the violation of the Law was a far greater abasement Christs appearing in the likenesse of sinful flesh must not be understood as though his flesh were only a likenesse and appearance Non in similitudine carnis quasi caro non esset caro sed in similitudine carnis peccati quia caro erat sed peccati caro non erat Aug. Heb. 9. ult or he had only an aerial and phantastical body as some of old absurdly fancied and affirmed he had true real flesh though but the similitude and resemblance of sinful flesh the word likenesse relates not to flesh but sin not flesh in likeness but sin in likeness a being under a Law implies nothing of sin it was the case of Adam and the Angels and both without sin or any thing that look't like sin but our blessed Lord condescended not only to subjection but to the print and appearances of transgression He shall appear saith the Apostle the second time without sin unto salvation Intimating that the first time he appeared with sin upon him when he returns in glory he shall have no dints of sin upon him the smell or fingeing of it shall not be upon his garments but his first entrance was with many of those prints and marks that sin where ever it is uses to leave behinde it Sin was neither inherent in him nor committed by him but imputed to him Sin never defiled him but it defaced him he had nothing of its impurity but much of its penalty he was not tainted with that plague but he was pleased to take upon him the tokens In the same Chapter the Prophet tells us He had done no violence neither was any deceit in his mouth and he was numbred with Transgressors Isa 53.9 12. He trode not one step awry in sin but many of the footsteps of sin appeared upon him to instance in a few 1. Poverty he came in a low and mean condition and that 's the very likenesse of sin the great bankrupt that brought all to beggery Though he was rich yet for our sakes he b came poor 2 Cor. 8.9 When he rode to Jerusalem it was not in state in a gilded Coach with six horses or mounted like a Lord Mayor with embossed trappings but as one might rather say like a Beggar that is sent with a Passe from one Town to another Matth. 21.5 Sitting upon an Asse Matth. 8.20 and a Colt the foole of an Asse The Foxes have holes and the Birds of the Aire have nests but the Son of man had not where to lay his head He was at such a very low ebb as to worldly riches Matth. 17. ult 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valet 2 s. 6 d. that once he and one of his Apostles could not both of them make a purse for half a crown to pay their tax without the working of a Miracle Isa 55.3 2 Thess 2.3 2. Another likenesse of sin was sorrow He was a man of sorrows and acquainted with griefs as Antichrist is called a man of sin his very make and constitution is sin so was Christ a man of sorrows and as it were made up of them they were in a manner his complexion We read oft of his weeping but it is not observed that ever there was a smile upon his face Now sin and sorrow are so near of kin that the Hebrew language compriseth both in one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are as like as mother and daughter and both called by the same name 3. A third likenesse of sin was shame and reproach Sin was the inlet of shame when our first Parents had sinned their eyes were opened Gen. 3.7 Chap. 2. ult and they knew that they were naked and sewed fig-leaves toge her Why they were naked before and were not ignorant of it but then it was no shame to them sin gave them a sight of their nakednesse so as they never saw it before This similitude of sin was upon Christ when he was called Glutton Wine-bibber Conjurer Blasphemer Divel and what not that might cause and increase contempt We hid as it were our faces from him saith the Prophet he was despised and we esteemed him not Isa 55.3 how vile and contemptible is that person upon whom we turn the back in scorn to whom we will not vouchsafe so much as a look or the glance of an eye I am a reproach of men saith the Psalmist in the person of Christ and desp sed of the people Psal 22.6 4. Another similitude of sin was the withdrawment of his Father and clouding the liâ—hâ— of his counteâ—ance His fathers forsaking him whereof he makes that heavy heart-breaking complaint Matth 27.46 My God my God why hast thou forâ—aken me The frown of his Father and brow-beating of his displeasure was the very likenesse of sin for from that noysome vapour oâ—ly arises a cloud to over-cast the light of his countena ce Nothing but that builds up a partition wall betwixt him and us Your iniquities have separated betwixt you and your God and your sins have hid his face from you We hid our face from Christ Isa 59 2. and in that there was reproach but alas this was nothing in comparison a Prince need not trouble himself that he hath not the smile of his Groom What if all creatures in heaven and earth had hid their faces from Christ he could well have born up under it but the hiding of his Fathers face even broke his heart as a burden intolerable 5. And lastly Christ submitted to death and that 's anoâ—her likenesse of sin Sin entred into the world and death by sin Rom. 5.12 they came together as it were hand in hand this was â—he penalty inflicted upon sin In the day thou eâ—test thou shalt suâ—ely dye Gen. 2.17 Now in this
and hast Redeemed us unto God out of every kindred and tongue and people and Nation Rev. 5.9 10. and hast made us unto our God Kings and Priests c. This is the daily work of glorified Saints in Heaven to cast down their Crownes before that Throne where Christ sitteth The Saints departed Rev. 4.10 are discharged from those weights and clogs of corruption which did hinder them from this duty while they were in the body Heb. 12.1 Rom. 7.24 Rev. 4.6 and cumbred and pestred with the body of death They are never weary though they never rest day nor night saying Holy holy holy Lord God Almighty which was and is and is to come And thus I have shewed you how things in Heaven do bow the knee and are subject to the Name and Authority of the Lord Jesus II. Things on earth i. e. Good men and Bad men 1. Good men Psa 110.3 the Children of God who by the grace of Christ are made a willing people in the day of his Power for such is the heart-turning power of Gods Grace that of unwilling Isal 48.4 he makes us willing God by degrees removes out of our necks the Iron sinew that hinders us from stooping and bowing to Christ Grace by degrees doth take away that enmity in our mindes Col. 1.21 Rom. 8.7 and that carnal-mindedness which neither is nor can be subject to the Law of God By nature we are Children of disobedience as well as others Rom. 7.23 Eph. 2.3 and are willingly subject to no Law but the Law of our Members nor to no will but the wills of the flesh but the Grace of God removes that stoutness of heart contumacy and Rebellion which is in us naturally against Christ and so sweetly and powerfully inclines their wills Psal 119.6 1 Joh. 5.3 Veniat veniat verbum Dei si sexcenta nobis essent colla submittemus omnia that they follow the Lamb wherever he goes and have Respect unto all the Commandments of Christ and not one of them is grievous A Child of God willingly submits his Neck to the Yoke of Christ 2. Evil men they also must bow the knee to Jesus Christ and though their subjection be not voluntary and ingenuous yet bow they must and bow they do and partly through the awakening of a natural conscience partly by a spirit of bondage and fear of wrath they are as it were compelled to render many unwilling services and subjections unto Christ Non peccare metuit sed ardere Aug. Which compulsory subjection ariseth not from a fear of sinne but from a fear of Hell All these because they do not willingly bear the yoke of Christ they shall unwillingly become his foot-stool Mat. 11.29 Psal 110.1 And they do not so much honour Christ as Christ may be said to honour himself upon them The wicked do give honour to Christ as unwillingly as ever Haman cloathed Mordecai and proclaimed before him Hester 6.11 Thus shall it be done to the man whom the King will honour III. And Lastly The Devils in Hell are forced to yield subjection unto Jesus Christ and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things under the earth infernalia things in hell do bow their knee unto him For if in the dayes of Christs Humiliation he hath exercised power over the damned spirits and they have acknowledged him and his Soveraign power over them much more are they subject to him now in the dayes of his Exaltation I shall not need to show you how often the Devils crouched to Christ whilst he was here on earth The Devils were not only subject to his Person but to those that commanded them in his Name for so the seventy Disciples returning gave Christ an account Luke 10.17 Lord say they even the Devils are subject unto us through thy Name In one story we finde that the Devils did three times prostrate themselves at the feet of Christ Saint Luke relates the Story of the man possessed with a Legion of Devils 1. First one of the Devils in the name of all the rest thus supplicates Christ Luke 8.28 What have I to do with thee Jesus thou Sonne of God Most High I beseech thee Torment me not 2. When Christ commanded the uncleane spirits to come out of the man Ver. 31. they besought him that he would not command them to go out into the deep that is into Hell Ver. 32. 3. The Devils a third time besought Christ that they might go into the Herd of Swine Thus those proud and rebellious spirits were forced to bow even in the dayes of Christs flâ—sh James 2.19 And therefore much more now Chrâ—st is exalted do the devils tremble We read that Christ spoiled principalities and powers Col. 2.15 and made a shew of them openly Triumphing over them In which Scripture we may observe that Christ hath disarm'd and triumph't over Satan The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludes to the manner of the Conquerour who disarm'd the Captives and afterwards they led their Captives in chaines when they made their Triumphant entrance so the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do signifie alluding to the Romane Conquests and Triumphs Thus the Lord Jesus Christ by his death overcame the Devil Heb. 2.14 Eph. 4.8 Duo in cruce affixi intelliguntùr Christus visibiliter sponte sua ad tempus Diabolus invisibiler invitus in perpetuum Orig Missilia Triumphalia and by his Ascension he led Captivity Captive and gave gifts alluding still to the manner of the Romane Triumphs when the Victor in a Chariot of State ascended up to the Capitol the Prisoners following his Chariot or else drawing it with their hands bound behind them and there were pieces of gold and silver thrown amongst the people and other gifts and largesses bestowed upon the friends of the Conquerour The Devil ever since the death Resurrection and Ascension of Christ hath been overcome and spoiled For by the death of Christ the Devil was unarmed and shackled but presently after he was gag'd and silenc'd and all his Oracles struck dumb and speechless and so the Devils divested of their long-enjoyed power and they forced to bow though unwillingly to Jesus Christ Hence it is said that the Devils tremble Jam. 2.19 because they know Christ as their Judge but not as their Saviour They must bow because they cannot help it But it may be objected Object If all the Devils in Hell and all the wicked men here on earth do bow the knee to Christ how comes it then to pass that the Devil and his instruments do continue their Rebellion and mischief against Christ and his Church 1. To this is answered that even the Devils of Hell are bound to bow the knee unto Jesus Christ though like wicked Rebels they have refused to do it And so much we gather from that Answer of Christ to the Devil who when he had the impudence and
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.
He that hath promised pardon to the penitent hath not promised repentance to the presumptuous sinner Thus Austin was converted with a Tolle lege Take up the book and read the Book was the New Testament the place he opened was the Epistle to the Romans where he first cast his eye upon the thirteenth Chapter the words these not in gluttony and drunkennesse not in chambering and wantonnesse c. This stroke him home But the most ordinary means of our Effectual Calling is the Preaching of the Word which though the world account foolishness 1 Cor. 1.18 An esse sibi cum Christo videtur Qui adversus sacerdotes Christi facit Cyprian de unit Ec. Edit Goul. Sect. 15. 1 Cor. 4 15. is the power of God unto Salvation And though by other means men may be called yet seldom or never any are called that neglect and contemn this God delights to honour his own Ordinances and to credit and encourage his Ministers and because he is pleased to make use of the Word they Preach as seed therefore it it his Will and pleasure that his people should own and reverence them as their Fathers In Christ Jesus I have begotten you through the Gospel and therefore I am confident they can have no good evidences of their Christian Calling that secretly despise openly revile secretly undermine openly oppugne the Ministerial Calling Christ will not own them as his Children that refuse to honour his Ministers as their Fathers He that despiseth you despiseth me Luke 10.16 So much for answer to the fifth Question Question 6. What is the end of this Call What but that which is the end of all things the glory of God what but that which should be the end that all men should aime at the salvation of their souls Here we may see the glory of Gods free grace and mercy the immutabilitie of his purposes the holiness of his nature in that he makes us fit for communion with himself before he admits us to it Col. 1. the wisdom of his Counsels and last of all the exceeding greatness of his Power For though the Effectual Calling of a soul be no miracle yet there is as much power manifested in it as in any miracle that Christ wrought yea as in all the miracles which he wrought if they be put together For here the blind eyes and deaf ears are opened the withered hands and lame legs are restored the bloody issue stanched the Leper cleansed Legions of Devils cast out the dead soul raised to walk before God in the Land of the Living In a word the water is turned into wine the water of contrition into the Wine of sweetest spiritual Consolation Question 7. When is the time that God calls As the persons are chosen so the time is appointed called therefore the acceptable yeare of the Lord the accepted time the day of visitation the day of Salvation What hour of the day God will please to call any person in is to us uncertain this only is certain that we must be call'd within the compass of this present life or else we shall never be call'd There 's no Preaching to souls in the Prison of Hell no constituting of Churches there if the Spirit of God be not our Purgatory fire here in vain shall we look for any other hereafter Thus briefly of the seventh Question Question 8. What are the Properties of this Call 2 Tim. 1.9 First It is a Holy Calling holy is the Authour of it holy are the means of it holy are the ends of it holy are the Subjects of it God is the Authour the Word is the means holiness it self the end none but holy men the Subjects I cannot but wonder at the impudence of profane men that they should call themselves Christians that they should call God Father that they should call Christ Saviour if they be Christians where is the savour of those precious oyntments those special graces that run down from the head unto all his members and give the only just reason why we should be denominated Christians I wonder the meer civil person can sleep so securely with his short covering he boasts of a righteousness and is a meer stranger to holiness he separates those things which God hath perfectly and inseparably united Holinesse and Righteousnesse God hath so knit and coupled together To serve him in holinesse and righteousnesse Luke 1. that he reckons no service performed to him where either of these is wanting It is a part of our Righteousnesse to be holy in our converse with God It is a part of our Holinesse to be Righteous in our converse with men Therefore I shall adde the deceitful hypocrite unto the deceived equillist the one drawing as near to God with his external righteousness as the other doth with his pretended Holinesse both stand at a distance from him he beholds them afar off and though he hath Called them to be Saints 1 Cor. 1.2 yet they are not Saints by an Effectual Calling Phil. 3.14 Hebr. 3.1 Secondly It is an high and heavenly Calling a learned Critick supposeth that the Apostle in bestowing this Epitath high upon our Calling Grotius Dr. Hammond 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alludeth unto the Olympick games an allusion which indeed he much delighteth in throughout all his Epistles there the Master a Ruler of the game who was also the Keeper and Bestower of the prize stood upon the higher ground called to those that were engaged to that noble exercise to begin the Race proportionably unto this Christians having a Race set before them Hebr. 12.1 which they must run with patience at the call of their great Director who utters his voice from heaven unto their hearts they first start so that the Calling is high because we are Called from on high but this is not all for besides that it is an high way though it be no common way that we are Called to run in all the exercises and employments that a Christian is Called to they are exceeding high such as are the service of God the mortification of lusts the fighting against principalities and powâ—rs of darkness the trampling upon all the gilded glisterring vanities of this world such are the denial of a mans self the taking up the Crosse daily the following of Christ and the shewing forth all his vertues that hath called us such are warme devotions spiritual meditations fervent supplications holy breathings and aspirings after communion with the ever blessed God in a conscientious use of his Ordinances all these are employments too high for those that are skild in nothing else but Satans and the Worlds Drudgery too high for any but those that are endued with grace and power from on high to perform them Yet farther this Calling is high not only in regard of the Director and the Race but in regard of the prize as the reward that we shall receive from the righteous Judge What is
the end of our faith but the salvation of our souls 1 Pet. 1.9 All the prizes were not equally valuable See Learned Dr Hammond upon Phil. 3. when we come to the Goale here we finde no Tripodes Shields or Caps but Crowns and no mean Crowns but glorious ones no fading Crowns but everlasting ones Who would not with the Apostle but pressed toward the mark Lastly That we may have greater comfort and assurance that we shall not wax weary and faint in our course and consequently not misse of those glorious rewards There 's no Calling that hath so high and heavenly assistances as this hath God that calls to this Race engages his power to carry us through it The Son of God intercedes for us the Spirit of God is ready to comfort us the Angels of God have the charge of us to keep us so that we shall not dash our feet against a stone the spirits of just men made perfect though they be not acquainted with our particular wants yet in general they tender our conditions and help us by their prayers all the people of God are constant sollicitors for us at the Throne of Grace besides those helps they afford us by their watching over us by their counsels instructions admonitions rebukes examples the chearfulnesse and alacrity of some in the ways of God having a great and happy tendency to prevent the wearinesse and discouragements of others Thus it is an high Calling Thirdly It is a Call without a sound or if it have any it is heard by none but them to whom it is directed A good Divine calls it an in visible Call Vocatio invisibilis Alting Occultis itineribus sapor nobis vitalis infunditur as Ennodius speaks by hidden paths and passages the vital savour is infused into us the seed grows up we know not how Mark 4.26 the Spirit secretly winds himself into the soul Christ comes into our hearts as he did into the house where his Disciples were met John 20.26 the doors being shut Thus it is ordinarily though I will not deny but that sometimes it may be oâ—herwise Acts 2.1 The Spirit may come with a mighty rushing and Christ with holy violence break open the doors of our hearts Saul could well tell the time and other cir umstances of his conversion Divina gratia adhuc in utero matris impletus Cypr. in Epist ad Jubaianum but it is likely the holy Baptist couâ—d not in whom the Father saith there was a Spirit of grace as soon as a Spirit of life The corruptions of some will out as it were by insensible breathings but so obstinate and inveterate are the spiritual distempers of others that they must have strong Vomits violent Purges and all little enough to clear them for a man of a good nature as they call it liberal education much restraining grace to take and give notice punctuaâ—ly when his state is changed is very difficult whereas this is no hard matter for a grosse and scandalous piece of debauchery becoming afterwards an example of piety We must not expect the same account from Mary Magdalen and Mary the mother of our Lord in poi t of Conversion yet they both rejoyced in Christ as their Saviour This I have the rather spoken that I might enter a Caveat agâ—inst those rigâ—d and severe Tryers of mens spiritual estates whom as I have heard nothing will satisfie but the Precise time of Conversion I acknowledge these men great Artists and good Work-men but it is in frami g New Racks for mens Consciences since the Old Popish ones are broken I make no Question b t a weak Christians soul may be as sadly strained to give an Account of his Graces as it would have been to give an Account of his Sinnes had he lived in the dayes of Auricular Confession Beware my Frâ—ends of the Devils Sophistry Fourthly and lastly It is an Immutable Call immutable as God Himself as his Electing Love the living Fountain from whence it springs Not as the World loves doth God love they love to Day and hate to Morrow wearing their Friends like Flowers which we may behold in their Bosomes whil'st they are fresh and sweet but soon they wither and soon they are laid aside whereas the love of God to his people is Everlasting and he wears them as a Signet upon his right Hand which he will never part with Not as the World gives doth God give Men give liberally and repent suddenly but the Gifts and Callings of God are without Repentance Rom. 11.29 So much for the properties of this Call and so much for the opening of the point Shall I speak a word or two of Application APPLICATION Beloved in the LORD I have answered you many Questions I beseech you answer me a few Me said I Nay answer them to God and your own Consciences First Are you of the number of the Called Called by the Gospel I know you are but that may be your misery Are you Called according to the purpose that only can be your Happinesse Is your Calling Inward and Effectual We hope it is why we have some Convictions some Inclinations to good so had Herod so had Agrippa so may a Reprobate by the common work of the Spirit I would be loth you should be but almost Christians lest you be but almost saved Tell me then is the whole frame of your hearts altered Is sinne odious Is Christ precious Doth the prcie of heavenly Commodities rise in your hearts and the price of earthly Trumpery fall Do you love God and his Sonne Jesus Christ in sincerity Then I can assure you not in the word of a mortal man which is as good as nothing but in the Word of God that cannot lye even in the words of my Text You are Called according to his purpose Secondly If you be Effectually Called Why do you not answer that Call in receiving Christ in all his Offices in obeying Christ in all his Commands in meeting Christ in all his Ordinances Why do you not give all Diligence to make your Calling and Election sure Shall the Children of this World still be wiser in their Generation than the Children of light They rest not till they have assured as they suppose their Earthly Tenements Why do not we bestir our selves as much to Assure an Heavenly Inheritance Why are you not more thankful for this Grace Why are you not more joyful in it How did the Wise men of the East rejoyce when they found Christ born in Bethlem Is it not matter of greater joy to finde Christ born in your hearts Tell me is it nothing to have your Names written in the Book of Life To have God for your Father Christ for your Husband and Brother The Spirit of Christ for your Comforter The Angels for your Servitors All the Creatures at your Beck These are the Noble Priviledges of those that are Called according to the purpose of God How
can they but rejoyce in them and sing of the mercies of the Lord for ever Why are you not more careful to walk worthy of this Grace There is a Decorum Ephes 4.1 a seemlinesse that appertains to every Calling This made Scipio that he would not accept the offer of an Harlot because he was General of the Army And when Antigonus was invited to a place where there was none of the best Company he was well advised by one to remember he was a Kings Sonne When you suffer your selves to be drawn away by your lusts to be ensnared by the World to be captivated by the Divel you forget the Decorum that should attend your Christian Calling Remember I beseech you First That it is a Holy Calling and therefore be ye also Holy in all Manner of Conversation Methinks it should sound as harshly in our ears to hear of a dark Sun as a wicked Christian Secondly It is an High Calling Do you live High Scorne Basenesse Blush to appear in your Old Raggs To be seen Catering for your Lusts as you use to do Crown your selves with the Starres Cloath your selves with the Sunne Tread the Moon under your Feet Let the Gospel be your Crown Let Christ be your Cloathing Let the World be your Foot-stool Let Hidden Manna be your constant Dyet Keep Open House to all Comers Set your Spiritual Dainties before them Bid them feed Heartily and Welcome And for Discourse Tell them what great things God hath done for your Souls Thirdly It is an Heavenly Call Let your Conversations be in Heaven you have a good Correspondent there Maintain a constant Trade and Traffick thither Expect Returns thence Lay up your Treasure there where neither Moth nor Rust doth corrupt nor can Thieves break through and steal Be alwayes preparing for your passage thither Fourthly It is an Immutable Call Do not droop and hang your Heads for the Changes and Mutations there are in the World The Foundation of God standeth sure though the Foundation of States be Overturned Overturned Overturned the Lord knoweth who are his and will cause all things to Work together for their good But what if now there be many amongst you that are not Effectually Called In the third and last place I addresse my self to them Men and Brethren if you have any sense of the excellency of your Immortal Souls any Love to them sutable to that excellency any care and solicitousnesse sutable to that love Do not resist the Holy Ghost Make the best Use you can of the Means of Grace To day if you will hear his Voice harden not your hearts If he now Knock at the Door of your hearts and you will not Open you know not how soon you may come to Knock at the Door of his house and he will not Open. Diog. Laertius Thal. It is Reported that Thales one of the Grecian Sages being urged by his Mother to marry told her at first it was too soon and afterward when she urged him again he told her it was too late Effectual Voâ—ation is our Espousal unto Christ all the time of our life God is urging this Match upon our Souls his Ministers are still wooing for Christ if now we say it is too soon for ought we know the very next Moment our Sunne may set and then God will say it is too late They that are not Contracted to Christ on Earth shall never be Married to him in Heaven THE TRUE BELIEVERS Union with CHRIST JESUS 1 COR. 6.17 But he that is joyned unto the Lord is one Spirit YOU have lately seen the Portraicture of our Lord Jesus drawn as it were at length Introduction both as to his Person and Offices together with the Means and Mannâ—r how he hath dearly purcha'st Redemption for us Method now requires that we lay before you how that Redemption and the benefits thereof come to be effectually applied unto us There we had the balme of Gilead and the plaister spread what remains but that it be now applied There we had a Bethesda an healing Fountain open'd but the Pool of life heals not unlesse the Patient be put in and the Angel of the Covenant Stir the waters Salvation for sinners cannot be obtain'd without a puâ—chase this purchase is not significant without possession this possession not to be procured without application this application made only by union this union clearly held forth in the Text viz. He that is joyned unto the Lord is one Spirit Coherence In the close of this Chapter our Apostle seriously dehorts his Corinthians from that grosse that soul-polluting sinne of Fornication His Arguments which he lets flie as so many Barbed Arrows at the fifth Rib of Uncleanness are drawn 1. Partly from the end to which the body is appointed The body is for the Lord Ver. 13. The body was made for the God of holinesse therefore not to be prostituted to Lust and uncleannesse Ver. 19. The Holy Ghosts Temple ought not to be converted into a Stye for Satan That 's the first 2. Partly from that honour which by the Lord to our bodies is vouchsafed Know ye not that our bodies are the members of Christ Ver. 15. Believers bodies are the members of Christ therefore not to be debauch't so far as to be made the members of an Harlot This second Argument is back't and amplified by the words of the Text He that is joyned to the Lord is one Spirit q. d. There is a near and dear union betwixt the Lord Jesus and true believers much what resembling that which is betwixt the head and members Only here 's the difference that union is carnal this spiritual He that is joyn'd to the Lord is one Spirit i. e. he is spiritually one or one with the Lord in Spirit therefore ought not to be one with a strange woman in the flesh Having thus beaten up and lâ—vel'd our way to the Text I shall not stand to shred the words into any unnecessary parts but shall extract out of them such an Observation as I conceive strikes a full eighth to the minde of the Spirit of God in them And 't is plainly this Observation True Believers are closely united unto Christ Iesus The word which we render a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agglutinatus joyned imports the nearest strictest closest union This truth I shall endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanly to explain solidly to confirme practically to appy 1. For the Explication of this truth Explication It will be of consequence to lay before you Query 1 1. Whom we understand by true believers Sol. 1. Not such as are united unto Christ by a meer external prosession Sacramental admission or presumptuous perswasion Such as these are said to believe in Christ John 3.23 and yet they are such so hollow so false that Christ dares not trust them Ver. 24. These are dead Branches John 15.2 Saplesse stakes in the Churches hedge Reformadâ—'s and Hangby's only
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
of a reason God sends his Gospel proclaiming Acts 3.19 Repent ye and be converted that your sinnes may be blotted out His Ministers proclaiming We then are Embassadors of Christ 2 Cor. 5. as though God did beseech you by us we pray you in Christs stead be ye reconciled unto God Why dost thou hate thy soul and say I will not why wilt thou not Is it because it doth not concern thee or because eternal life and death are trifles small little things not worth thy considering or doth any body hinder thee No no our Saviour gives the true account Ye will not come unto me that ye might have life Let me entreat this small request of thee for Gods sake for thine own take the next opportunity and spend half an houre alone let thy spirit accomplish a diligent search pursue this inquiry to some issue am I justified or no if not what will become of me if it should happen sometimes such things fall out that I should dye now presently I cannot promise my self that I shall see to morrow morning Thus go on and bring it to something before thou leavest give not over till thou art not only clearly convinced of but heartily affected with thy guilt not only to see but feel thy self to be the man who art undone without an interest in this justification Be in good earnest thou canst not mock thy God and is there any wisdome in mocking and cheating thy own soul What thou dost do it heartily as unto the Lord as for thy life as one that would not rue thy self-deceiving folly when it cannot be recalled and if thou art hearty and serious in these reflexions 1. Thou wilt deeply humble thy self before the Majesty of the Judge of all the earth with that self-abhorrence and confusion that becomes one who feels himself even himself being Judge most righteously condemned 2. Thou wilt sollicite and assail the Throne of Grace with all redoubled favours and holy passionate importunities of prayer and supplication giving God no rest till he hath given thee his Spirit according to his own promise Luke 11.13 Ezek. 36.26 27. To help thee to performe the conditions of the Gospel-Covenant plead his own promise with him Wrestle with him for a broken and clean heart for faith for repentance unto life for these are not of thy self they are the gift of God let him not go till he hath blessed thee with these blessings in Christ Jesus This will confound every sinner at the day of Judgment that when he might have had grace yea the Spirit of grace for asking he either asked not or if he did it was so coldly as if he were contented enough to go without Now if thou art in good earnest God is I assure thee in full as good earnest as thou he is ready to meet thee Try but once whether it be in vain to seek him all that ever tryed found it good to draw near to God and found him easie to be entreated he useth not to send the hungry empty away He that commands us to work out our salvation with fear and trembling he it is that worketh in us both to will and to do of his own good pleasure Phil. 2.12 13. Secondly To them that are the children of God by faith in Christ Jesus Let me beseech them 1. To walk worthy of God who hath called them to his Kingdome and Glory to adorn their holy profession take the Exhortation in Pauls words Col. 2.6 As ye have received Christ Jesus the Lord so walk ye in him Receive not this grace of God in vain the interest of your comfort obligeth you hereunto hereby you will know that you know him that you are in Christ Jesus Rom. 8.1 that there is no cond mnation to you if you walk not after the flesh but after the Spirit and herein will your Father be glorified John 15.6 if ye bring forth much fruit 2. To live up to the comfort of their state 1 John 3.1 Ye are already the sons of God it doth not yet appear what you shall be Who shall lay any thing to your charge it is God that justifieth who is he that condemneth it is Christ that dyed c. Rom. 8.33 Go eat thy bread with joy and put on thy white rayment God now hath accepted thy works Eccles 9.7 8. I conclude this particular and the whole discourse with the happy effects and fruits of Justification which every Believer hath as good a right and title to as the Gospel it self the Word of the God of truth can give him as I finde those sweet effects and consequences set down in my Text and the words next following it 1. Being justified by faith we have peace with God through our Lord Jesus Christ 2. By whom also we have accesse by faith into this grace wherein we stand and rejoyce in the hope of the glory of God 3. And not only so but we glory in tribulation knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Wherefore the righteous shall be glad in the Lord and all the upright in heart shall glory Psal 64.10 THE BELIEVERS DIGNITY and DVTY LAID OPEN In the High-Birth wherewith he is PRIVILEDGED And the honourable Employment to which He is called John 1.12 13. But as many as received him to them he gave power to become the Sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God IN this Chapter Christ the principal Subject of the Gospel is admirably and Seraphically described 1. By his Divintiy as co-eternal and co-essential with the Father verse 1. 2. 2. By his discovery or manifestation 1. In the work of Creation ver 3. 10. 2. In the work of common providence ver 4.5 9. 3. In the work of gracious providence he being in the world and coming to his Church as our Immanuel God incarnate ver 11. 14. 3. By his entertainment which was 1. Passive his entertainment was poor the world knew him not ver 10. He was as a Prince disguised in a strange Country the Church sleighted and rejected him as Rebels do their natural Prince ver 11. And such entertainment Christ meets with at this day in his Truths Ordinances Graces Ministers and his poor members c. Object Was not Christ entertained by them what else means their harbouring him at Capèrnaum their flocking after him admiring of him seeking to make him a King c. Answ True they entertain'd him for a while civilly and formally upon self-interest but not spiritually by saving Faith Love and Obedience John 6.26 Matthew 11.21 23. Quest 1. Did Christ find no entertainment at all Answ This rejecting of Christ was not universal some did
the Jaylor the doors were opened to and fetters fell off from the prisoners and therewith the door of the keepers soul was opened and his fetters of ignorance and corruptions in which he was holden captive by Satan were broken At first poor man he was afflicted with fear of his Prisoners escaping so as to make attempt against his own natural life not knowing that God intended good by all and to make his Prisoners his Releasers and Deliverers But by and by his amazement and trouble strikes the right way and he is not only willing to keep a natural life but is desirous of and inquisitive after an eternal life Sirs what must I do to be saved And they said Believe c. My allotted work at this time is from this clear and full Text to speak of Saving Faith in the entry whereof let me once for all premise First I purposely wave Controversies as wanting both time and fitness to be an Umpire and give a final decision Secondly I shall endeavor to confine my discourse to my Subject without trespassing upon others ground by repeating what belongs to preceding or preventing what belongs to following Subjects Thirdly I am not solicitous about nor is it possible to please all in method and terms belonging to it those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Method and words I always account are servants to matter Fourthly In this great part of the Body of Christian Religion I can only shew the Sceleton without reading an Explanatory Lecture or give the bones and sinews without cloathing them with a due proportion of flesh for that would take up too much room To engage attention consider This is that great a Joh. 6.29 Work of God a main part of the b 1 Tim. 3.16 Mystery of Godliness a c Heb. 6.1 Principle and foundation at this when excelling d Mat. 8.10 Christ wondered by this e Rom. 4.20 Glory is every way given to God to this f Mark 9 23. Heb. 11.33 all things are possible it sharing with God in his otherwise g Mat. 19.26 incommunicable Omnipotency and accordingly the h Mat. 9.22 Effects of the Divine Power are attributed unto Faith i 2 Pet. 1.1 Pretious and k Jam. 2.5 enriching Faith though in it self and to its Subject the most indigent and emptying Grace Poor yet making rich having nothing yet entitling to all things This is that which all the promises types and prefigurations of the Messiah did lead the Patriarchs unto and by which they obtained a good report Heb. 11.2 This is the end of the Law subordinate unto Christ Rom. 10.4 and the sum of the Gospel commonly named and pretended to but little known and rightly understood Luk. 18.8 less enjoyed and exercised in the World I shall reduce all to these Six Heads The Nature Subject Causes Effects Properties and Opposites of Faith To open the Nature of it 1. Nature I shall remove the ambiguity of phrase and state what I shall prosecute by giving the Distinctions and Description of it Fides quae creditur Distinctions Faith which we believe is the Doctrine of the Gospel or any word of God yea the essential Word of God Gal. 3.23 the promised Seed the Object of Faith is by that word understood by learned persons 1. Fides qua creditur Faith by which we believe and this to begin at the remotest and meanest is either First Without knowledge the ignorant implicite Faith and profession of many owning Christ as the founder of their Order and way but this is not right which only distinguisheth Christians from others Secondly With some knowledge without assent which scarce deserves the name of Faith and this is a Profession of the Faith either customary following education and example or compulsive through fear or gainful for outward advantages as theirs that followed Christ for the loaves and Simon Magus's Thirdly With knowledge and assent of which some Faith respecteth the Truth of God for Doctrine sake I may thus distinguish which is called Historical Jam. 2.19 thus the Devils believe and tremble wicked men believe and sometimes tremble and sometimes rejoyce as if they had enough the only difference is the want of applicability to the Devils in neither is affection to the Revealer or things revealed This is not right though it believe never so rightly concerning Christs Person Natures Offices c. Some Faith respecteth the Truth and power of God and hath for its ground ordinarily some special Word Mat. 10 8. and this is called Faith of Miracles and this is either active Matth. 17.20 which is peculiarly the Faith of Miracles and that to which the special Word refers or passive Act. 14.9 and 3.16 and which the woman with the bloody issue had The Promises that were the ground of this Faith were peculiarly suitable to those times and now not improveable or not ordinarily and the Faith it self though grounded on a special word yet is but a common gift in it self as opposed to saving as appeareth in Judas and those that at last would cry Lord Mat. 7.22 Lord and in the nine Lepers Though sometimes indeed it had the actings of the best even Saving Faith twisted with it Mat. 8.10.15.28 Some Faith respecteth the Truth Power and Goodness of God and this grounded upon General Promises and words of encouragement of an unlimited truth and concernment to time and persons Mat. 6. from vers 25. Now this respecteth either the General love of God to his Creatures and Man as a peculiar one affording support preservation provision necessary or the peculiar love of God to man through the undertakings of Christ making man to look for better things than the effects of common providence even God himself for his portion and full happiness in him Now that bold affianâ—e is not true Faith whereby men carry it at that rate of confidence as if Christ died to save all from hell that are not willing to go thither for in some it is without savor and affections suitable which I may call altogether fained Faith as in the generality of Formalists now who presume all is well God loveth them and Christ died for them In others it is joyned with a savory gust and relish of the Word and Promise which in regard of its continuance and thereby usefulness to its end Salvation though I make not that the only difference is called either temporary springing from sleighty and perishing causes as that of the a Luk. 8.13 stony ground and the b Mat. 25.8 Virgins Or else lasting durable altogether true and c 1 Tim 1.5 unfeigned justifying and saving Faith This indeed is but d Ephes 4.5 one as well as the Object and therefore those Peter wrote to had e 2 Pet 1.1 obtained like precious Faith yet differeth in degrees and f Rom 12.3 measure in some it is g Mark 9.24 small and h Isa
otherwise disturbed and perplexed Thus Faith in its own nature and direct tendency But still understand Faith as acting Faith as exercised produceth this effect the Christian so far forth as he lives by Faith and in the Improvement of Faith enjoys this quiet sedate minde even when he wants the full-blown joy of a life of Spiritual sence And not only from the nature of Faith doth this arise but also as Faiths hand casts out the Anchor of Hope which keeps the soul steddy and also as it represents and foretastes the recompence and joy to come This leads to the next Effect of Faith 10. Assurance and further joy thereby I make not this Constitutive of Faith nor inseparable from Faith lest I condemn and sadden causelesly the Generation of the just but whereever it is it proceeds from Faith Vnbelief is shut out from the Promise and can have no true Hope much less Assurance Heb. 10.22 Therefore it is called The full assurance of Faith and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 boldness and access with confidence and assurance is by faith in Christ Ephes 3.12 And thus believing doth through assurance the soul by a reflex act preceiving its own Faith and thence interest in the O ject of Faith brings the joy unspeakable and full of glory This though not absolutely necessary 1 Pet. 1.8 all believers should labor after that the comfort of it may confort according to the notation of the word and strengthen them Nehem. 8.10 2 Pet. 1.10 2 Joh. 5.13 for the joy of the Lord is our strength The Apostle Pâ—ter bids give diligence to make our calling and election sure even to our selves rather than in it self And St. John wrote to those that believed that they might know they had eternal life 11. And lastly Salvation is the effect and inseparable consequent of true Faith according to the Text. Now this being that great and last effect which the others made way for the object of our desires the reward of our endeavours the only and perfect happiness of man I shall speak more distinctly to the connexion between Faith and Salvation under these three heads That How Why. First That Faith and Salvation are conjoyned and this is peculiarly one of those things which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 6.9 having accompanying laying hold of salvation It is the Testimony of Truth it self John 3.16 that this is Gods great end in sending his Son into the world that whosoever believeth might have eternal life The Purchaser of salvation John 6.40 declares this to be the Will of him that sent him that every one that seeth the Son and believes on him might have eternal life Accordingly he that hath all power committed to him giveth commission and command to his Disciples to preach that whosoever believeth shall be saved Mark 16.16 And ascertaines their salvation by his prayer for all that should believe through his Disciples word John 17.20 Saint Paul testifies Rom. 10.9 10. Rom. 5.17 he that believeth in his heart shall be saved declares that they that have the gift of righteousness which he defends to be by Faith shall reign in life Rom. 8.30 and accordingly conjoynes justified viz. by Faith and glorified and asserteth this to be according to Gods design in Election and terms in Vocation 2 Thes 2.13 14. 1 Tim. 1.14 15 16. sets forth himself as an encouraging example of the exceeding abundant grace of our Lord through Faith to all though great sinners like himself that should believe on Christ to life everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril This Saint John accounts so clear and unquestionable that he writes to them that believe 1 John 5.13 that they may know that they have eternal life So unlimitedly true is that of Habakkuk The Just shall live by his Faith Hab. 2.4 Deus oleum misericordiae gloriae ponit in vase fiduciae Bern. Secondly How Salvation is the effect of Faith Here consider these three things 1. The natural aptitude and fitnesse of this grace of Faith to be made use of in the way of saving man that had broken the first Covenant and could not be saved thereby yea so fit is faith as to be necessary upon supposition of Gods saving sinners by a New Covenant in the hands of a Mediatour and Surety and his Righteousnesse There must be an appropriation of that to the sinner and making all his own and this must be by voluntary acceptance self-confidence and boasting must be prevented now faith alone could do this as before hath been shown 2. The institution of God making this fitnesse of Faith useful and effectual to this end Salvation for be it never so fit yea necessary so that Salvation could not be brought about without it and suppose per hypothesin impossibilem which yet could not be that man had believed upon the Redeemer and God had not said Believe and thou shalt be saved Faith had not reached Salvation Phil. 3.9 therefore it is called the righteousness of God which is by Faith in the Son of God even of his finding out and appointing Even as Sacramental signes are and must be fit to represent what they are appointed for as Aug. Epist 23. ad Bonif. Oportet similitudinem habeant earum rerum quarum sunt Sacramenta quam si non haberent non essent Sacramenta yet they work not naturally but by Divine institution as a means of Faiths maintaining and increase so Faith to Salvation 3. The Dignity and Merit of the object of Faith is to be considered for though it be said 1 Pet. 1.9 Receiving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mercedem as Beza rendreth it the end the reward of your Faith yet is it not of merit for the way of Salvation by Faith is altogether of Grace as Saint Paul industriously and abundantly proveth Faith therefore may be considered either qualitativè or relativè in it self or with respect to its object Now not as an habit in us or act exerted by us though acting not dead faith saveth not as a work of the Law required in the first Commandment doth faith save but through the righteousness of Christ which it apprehends and appropriates in it self it is the most indigent and soul-emptying grace that is and cannot by its own merit do this for it is due being by God commanded Luke 17.10 imperfect in it self for who attaines the highest degrees of faith and if perfect in its kind yet but an imperfect Righteousnesse being the fulfilling but of one Gospel-command Thirdly Why there is this undivided connexion between Faith and Salvation The Prime reason and that which it must be ultimately resolved into is the good pleasure of God according to which he worketh all things There is nothing in faith bearing proportion to this effect and attainment so that we may admiringly say Even so Father because it pleaseth thee Secondary and Subordinate reasons First On
the fish it is said that he may learn to pray there and preach after Go Temptation winnow me that man well that he may not be full of self-confidence that he being converted may strengthen his brethren Go death saith he smite such a womans husband that she may be destitute of worldly comforts then will she trust in me 1 Tim. 5.5 and fall to prayer and supplication Go ye Caldeans and Sabeans and work your will on my servant Job yea Go Satan and do thy worst make ye him poor I 'le make him honest and pious and more than a Conqueror and bring him forth as gold I will leave a poore people saith the Lord and they shall trust in me In a word the Lord saith Zeph. 3.12 the end of all chastisement is That we should be made partakers of his holinesse Hebr. 12.10 2. If God deliver it is that we should serve him in holinesse and righteousnesse Go saith the Lord to Moses Luke 1.74 75. deliver me that people that they may be to me a Kingdome of Priests and an holy Nation Let Naaman be healed Exod. 19.5 6. that he may become a Convert to that God that hath healed him Sanctifie me that first-borne sonne 2 Kings 5. Exod 13.2 whom I have given thee again Secondly In all Ordinances whose sole and proper end is Sanctification The Word is to sanctifie John 17.17 The commands 1 Thes 4.3 The promises to sanctifie 2 Cor. 7.1 The Sabbath is a signe between God and us that he is the Lord that doth sanctifie us Exod. 31.13 The Sacraments Baptisme is to sanctifie Ephes 5.26 The Lords Supper so Discipline Censures Absolution c. Church-communion private Conference All Ordinances agree in this some of them are for Conversion some for Confirmation all for Sanctification Reas 2. This is that which constitutes a Christian and from which he is denominated All the Christians and Church-members of old were called Saints the Saints at Rome Corinth Ephesus c. That is the Christians of those places and Churches not Saints departed and Canon zed but such Saints as we are or should be visible Saints followers of holinesse And therefore as one is called a Scholar because he followes learning another a Merchant because he follows Merchandize so is the Christian to follow holiness To imagine a Christian without holinesse is to call one rich that hath neither goods nor lands a Scholar without learning to imagine a Sun without light and fire without heat which is a pure contradiction It is holinesse which constitutes the Christian as it is the soul which constitutes the man who without it is a dead carcasse hand foot heart move not neither can the eye see eare hear or tongue speak without the enlivening soul so is the Professor a carcasse or shadow without holinesse all his works dead works his prayers dead praises dead yea his faith hope repentance without holinesse mortua mortifera all dead and deadly Reas 3. Without this no man shall see the Lord. This is the Menacing reason of the Text where there are two things to be explained First One implyed Secondly The other expressed 1. That implied is That in seeing the Lord is the compleat beatitude of the soul Blessed are the pure in heart they shall see God Mat. 5.8 i. e. see the Lord Jesus for the Godhead is invâ—sible No man hath seen God at any time nor can we see him 1 Tim. 6.16 But the holy person shall see Christ and the glory of the Divine Essence as much as finite can comprehend of infinite yea see God and live see Christ and be like him 1 John 3.1 2. Jesus Christ seen in heaven is the glass of the Trinity in him we shall see the fulnesse of the Godhead bodily And he is a transforming glasse to those that see him who shall be changed into the same image from glory to glory 2 Cor. 3.18 And the sight of Christ will be to us a transfiguration sight when I look into another glasse I see the image and representative of my self and as it were another self but when I shall look into this glasse I shall see another image and representation as a Parelius by the reflexion of the Sun and as I may say another Christ Hence we commonly call the vision of God the beatifical vision as one saith elegantly Fides justificat Charitas aedificat Spes laetificat Visio beatificat Faith justifies Charity edifies Hope pacifies but it is Vision which glorifies And I may adde Sanctitas qualificat holinesse qualifies that Vision may glorifie And this leads me to the second thing which is expressed 2. Without this no man shall see the Lord. Mark the word no man Be he rich or poor Prince or Peasant yea be he a Prophet Apostle Minister Martyr yea we may carry this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 higher no Angell shall see the Lord what parts soever the man hath whatsoever duties he performeth let him be this or that or any other the best profession way Church let him do let him suffer let him be let him give let him hold what he will â—f he be not holy he comes not into Gods beatifical presence he enters not into the holy hill of God But were he as the Signet oâ— the right hand he must off were he an anointed Cherub he must out down came the Angels when they had laid down the r holinesse and Adam was driven out of Gods presence when he had driven out holinesse Reas 4. The fourth and last Reason is that thundering one of Saint Peter 2 Pet. 3.10 11 12 13. When the last Trumpet shall sound and sound louder and louder when the day of the Lord shall come as a Thief in the night in the which the Heavens shall pass away with a noise and the Elements shall melt with fervent heat the Earth also and all the works therein shall be burnt up Seeing then all these things shall be dissolved what manner of persons ought we to be in all holy Conversation and godliness looking for and hastening unto the coming of the day of God wherein the heavens being on fire shall be dissolved and the Elements shall melt with fervent heat Neverthelesse we according to his promise look for new Heavens and a new Earth wherein dwelleth righteousnesse Here is nothing but terror in the Text Lamentation and mourning and woe A Thief in the night a great noise fire melting burning dissolving yet is holinesse and righteousnesse secure The new Creature looks for a new Heaven and a new Earth wherein there will be room for holinesse if there be none here as for Lot in Sâ—dome This holinesse is like the blood of the Passeover on the door posts when the destroyer was abroad and a dreadful cry all Egypt over then were the Israelites ready with their loyns girt and staves in their hands expecting the good houre of their last Redemption We have seen it may be
Inundation of Sin * 2 Tim. 3.1 Revelation of Antichrist * 1 Joh. 3.18 Non secus ac slavescente arista colonus colligit pro foribus adesse messem be made in Scripture the Symptomes and Prognosticks of the last day we having these gray haires among us the day of judgement cannot be far off Fourthly Who shall be the Judge I answer the Lord Jesus Christ Thus it is in the. Text He will judge the world by that man whom he hath ordained That man who is God-man We must take heed of judging others this is Christs work John 5.22 The Father hath committed all judgement to the Son * Judicium erit totius individuae Trinitatis quoad consensum authoritatem Christi vero quoad visibilem actum promulgationem executionem 1. Sagacitas He who once had a Reed put into his hand his Father will now put a Scepter into his hand he who had a Purple Robe put upon him in derision shall come in hâ—s Judges Robes he who hung upon the Crosse shall sit upon the Bench. There are two things in Christ which do eminently qualifie him for a Judge 1. Prudence and Intelligence to understand all Causes that are brought before him * Hebr. 4.13 He is described with seven eyes Zech. 3.9 to note his Omnisciency he is like Ezekiels wheels full of eyes * Ezek. 10.12 2. Potestas Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart-searcher he doth not only judge the fact but the heart which no Angel can do * 2. Strength whereby he is able to be revenged upon his enemies Christ is armed with Soveraignty therefore the seven eyes are said to be upon one stone Zech. 3.9 To denote the infinite strength of Christ and he is described with seven horns Rev. 5.6 As Christ hath an Eye to see so he hath an Horn to push As he hath his Balance so he hath his Sword As he hath his Fan and his Sieve so he hath his Lake of fire Revel 20.10 Fifthly The Order and Method of the Trial. Where observe 1. The Summons 2. The Judges coming to the Bench. 3. The Processe and Trial it self 1. The Summons to the Court and that is by the sounding of a Trumpet 1 Thes 4.16 The Lord shall descend from heaven with the voice of the Archangel and with the Trump of God Saint Hierom saith that whatever he was doing he thought he heard the noise of this Trumpet sounding in his ears Surgite mortui Arise ye dead and come to judgement * Hierom in Mat. Note 1. The shrilness of the Trumpet it shall sound so loud that the dead shall hear it 2. The efficacy of the Trumpet it shall not only startle the dead but raise them out of their graves Matth. 24.31 * Vere vox magna vox tubae terribilis quae petras scindit inferos aperit vincula mortuorum dirumpit haec autem omnia citiuss peragenda quam sagitta in aere transit in momento in ictuâ—oculi They who will not hear the Trumpet of the Ministery sounding but lie dead in sinneâ— shall be sure to hear the Trumpet of the Archangel sounding 2. The manner of the Judges coming to the Bench. Christs coming to Judgement will be Glorious yet drâ—adful Fâ—rst It will be glorious to the godly The Apostle calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glorious appearing of the great God and our Saviour Titus 2.13 1. Christs Person shall be glorious His first coming in the flesh was obscure his glory was vail'd over Isa 53.2 3. All who saw the Man did not see the Messiah but his second coming will be in vigore fulgore very illustrious and resplendent He shall come in the glory of his Father Mark 8.38 that is he shall wear the same embroydered Robes of Majesty as his Father 2. Christs Attendants shall be glorious He shall come with all his holy Angels * Mat. 25.31 Mat. 25.31 These Sublime Seraphick Spirits who for their lustre are compared to lightning * Mat. 28.3 are Christi Satellitium part of Christs Train and Retinue He who was led to the Cross with a Band of Souldiers shall be attended to the Bench with a guard of Angels Secondly Christs coming to judgement will be dreadful to the wicked At the coming of this Judge there will be ignis conflagrationis a fire burning round about him 2 Thes 1.7 He shall be revealed with his Angels from heaven in flaming fire * Si talis sit horror venientis qualis erit judicantis Aug. c. When God did give his Law upon the Mount there were thunders and lightnings and Mount Sinai was altogether on a smoak because the Lord descended upon it in fine * Exod. 19.16 18. Exod. 19.16 18. If God was so terrible at the giving of the Law O how terrible will he be when he shall come to require his Law 3. The Processe or the Tryal it self Where observe The 1. Universality Of the Tryal The 2. Formality Of the Tryal The 3. Circumstances Of the Tryal First The Universality of the Tryal it will be a very great Assizes never was the like seen 2 Cor. 5.10 For we must all appear before the judgment-seat of Christ * 2 Cor. 5.10 Kings and Nobles Councels and Armies those who were above all Tryal here have no Chaâ—rter of exemption granted them they must appear before Christs Tribunal and be tryed for their lives neither power nor policy can be a subâ—er-fuge They who refused to come to the Throne of Grace * Hebr. 4.16 shall be forced to come to the Bar of Justice And the dead as well as the living must make their appearance Rev. 20.12 I saw the dead both small and great stand be ore God c. We do not use to cite men to our Courts when they are dead but at that day the dead are called to the Bar and not only Men but Angels Jude 6. The Angels which kept not their first estate he hath reserved in chains to the judgement of the great day Secondly The Formality of the Tryal which consists in the opening of the Books * Rev. 12.20 Dan. 7.10 The judgement was set and the books were opâ—ned There are two books will ba opened 1. The book of Gods Omnisciency God not only observes but registers all our actions Job 14.16 Thou numbrest my steps The word there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to number * Unde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liber signifies to put a thing into the book as if Job had said Lord thou keepest thy day-book and enterest down all my actions into the book we read of Gods book of remembrance * Mal. 3.16 Mal. 3.16 This book will be produced at the last day 2. The book of Conscience Let there be never so much written in a book yet if it be clasped it is not seen Men have their sins written in their conscience but the book is clasped
to be tryed for his life he would bethink himself of all the Arguments he could to plead in his own defence we are all shortly to be tryed for our souls while others are thinking how they may grow rich let us bethink our selves how we may abide the day of Christs coming The serious thoughts of judgement would be 1. A Curben-bit to sinne am I stealing the forbidden fruit and the Assizes so neare 2. A spur to holinesse * Nihil est quod magis proficiat ad vitam honestam c. Amb. 1 Pet. 3.10 But the day of the Lord will come as a Thief in the night seeing then all these things shall be dissolved what manner of Persons ought ye to be in all Holy Conversation 2. Branch 2. Branch Let us solemnly prepare our selves for this last and great Trial that is by setting up a judgement-seat in our own souls let us begin a private Sessions before the Assizes it is wisdome to bring our souls first to tryal Lam. 3.40 Let us search and try our wayes let us judge our selves according to the Rule of the Word and let conscience bring in the Verdict The Word of God gives several Characters of a man that shall be absolved at the day of judgement and is sure to go to Heaven Character 1 1. Character is humility Job 22.29 The Lord will save the humble person Now let conscience bring in the Verdict Christian art thou humble not only humbled but humble dost thou esteem others better than thy self Phil. 2.3 dost thou cover thy duties with the vail of Humility as Moses put a vail on his face when it shined if conscience brings in this Verdict thou art sure to be acquitted at the last day Character 2 2. Character love to the Saints 1 John 3.14 We know that we have passed from death unto life because we love the Brethren Love makes us like God 1 John 4.19 it is * Aug. radix omnium virtutum the root of all the graces Doth conscience witness this for you are you perfum'd with this sweet spice of love do you delight in those who have the Image of God do you reverence their graces do you bear with their infirmities do you love to see Christs picture in a Saint though hung in never so poor a frame this is a good sign that thou shalt pass for currant at the day of judgement Character 3 3. Character a penitential frame of heart Acts 11.18 Repentance unto life Repentance unravels sin and makes it not to be Jerem. 50.20 In those dayes the iniquity of Israel shall be sought for and there shall be none A great ball of Snow is melted and washed away with the rain great sinnes are washed away by holy tears Now can conscience bring in the evidence for thee dost thou tune the penitential string thou that hast sinn'd with Peter dost thou weep with Peter * Qui secutus es Petrum errantem sequere poenitentem Ambros and do thy tears drop from the eye of faith this is a blessed sign thou art judgement-proof and that when thy iniquities shall be sought for at the last day they shall not be found Character 4 4. Character Equity in our dealings Psa 24.3 4. Who shall ascend into the hill of the Lord mundus volis he that hath clean hands Injustice doth sully and defile the hand what saith conscience is thy hand clean it is a vain thâ—ng to hold the Bible in one hand and false weights in the other Beloved if conscience upon a Scripture-trial give in the verdict for us it is a blessed sign that we shall lift up our heads with boldnesse at the last day Conscience is Gods eccho in the soul the voice of conscience is the voice of God and if conscience upon an impartial trial doth acquit us God will acquit us 1 John 3.21 If our heart condemn us not 1 John 3.21 then have we confidence towards God If we are absolved in the lower Court of conscience we are sure to be absolved at the last day in the High Court of Justice It were a sweet thing for a Christian thus to bring himself to a Trial. Seneca tells us of a Romane who every day ca led himself to account quod malum sanasti what infirmity is healed wherein art thou grown better then he would lie down at night with these words O quam gratus sonnus O how sweet and refreshing is my sleep to me Use 4 Use 4. Here is a fountaine of Consolation opened to a believer and that in three Cases Consolation In case of 1. Discouraging fear 2. Weaknesse of grace 3. Censures of the world Case 1 First Here is comfort in case of discouraging fear Oh saith a believer I fear my grace is not armour of proof I fear the cause will go against me at the last day Indeed so it would if thou wert out of Christ but as in our Law-Courts the Client hath his Atturney or Advocate to plead for him so every believer by virtue of the interest hath Christ to plead his Cause for him 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous 1 John 2.1 What though Satan be the accuser if Christ be the Advocate Christ never lost any Cause he pleaded nay his very pleading alters the nature of the cause Christ will show the debt-book crossed with his own blood and it is no matter what is charged if all be discharged here 's a Believers Comfort his Judge will be his Advocate Case 2 Secondly Here is comfort in regard of weaknesse of grace a Christian seeing his grace so desective is ready to be discouraged but at the day of judgement if Christ finde but a dram of sincerity it shall be accepted if thine be true gold though it may be light Christ will put his merits into the Scales and make it passe currant he that hath no sinne of allowance shall have graines of allowance I may allude to that Amos 9.9 Ne lapillus in terram yet shall not the least grain fall to the earth He that hath but a grain of grace not the least grain shall fall to Hell Case 3 Thirdly it is comfort in case of Censures and slanders the Saints go here through strange reports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.8 John Baptists Head in a Charger is a common dish now adayes 't is ordinary to bring in a Saint Beheaded of his good name but at the day of judgement Christ will unload his people of all their injuries he will vindicate them from all their calumnies Christ will be the Saints Compurgator he at that day will present his Church sine macula ruga * Eph. 5.27 not having spot or wrinkle OF HELL MATTH 25.41 Then shall he say also unto them on the left hand Depart from me ye Cursed into everlasting fire prepared for the Divel and his Angels IF any in the broad
ever Jude ver 7 6 13. Rev. 14.7 and their smoke goes up for ever and ever A parte post it is an interminable duration as beyond measure in extremiâ—y Psal 90.2.11 so beyond time in eternity None but he who was from everlasting to everlasting can fully describe this most permanent duration They that by the help of the best spiritual and rational prospective can see furthest into it will be forc'd to cry out O the Ocean that cannot be look't over the depth that cannot be fathom'd there is never an exit to this saddest Tragedy this eternal judgâ—ment God sets an end to all other darkness Heb. 6.2 Job 28.3 Mat. 3.17 but none to the darknesse of hell when the wrath of God is come upon the ungodly 't will still be wrath to come this fiery durance is not measureable by our petite particles of time alas 't is for ever wo wo wo O Eternity Eternity Mat. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drexelius Gerhardâ— Birkebock c. Eternity this word ever ever everlasting will even break the hearts of the damned Mark what I say suppose with me after others the whole world were a Mountaine of Sand and a little Wren comâ— but once every thousandth year to fetch one grain of Sand what inc mprehensible millions of millions not to be numbred by a finite being would be spent before this supposed wonderful Mountaine could be fetcht away when it would be millions beyond reckoning before the sands in an hour-glass could be carried away after this rate but six thousand years and so but six Sands would be gone since the Creation of the world Well! but supposing yet this wonderful astonishing thing should be effected if a damned person should stay in torment so long and then have an end of his wo it were some comfort but when that immortal bird should according to the presupposed portion have carried away this Mountain ten thousand times over Alas alas and wo his anguish and torment will be as great as ever it was and he no nearer coming out than he was the very first moment he entred into Hell Beloved think seriously on this sad supposition I know not whether your hearts tremble but I am sure mine does when I dwell on these things in my thoughts Oh! who are so flout-hearted among us Isa 33.14 that they can dwell with everlasting burnings that they can strugle with this wrath to come which will never be overcome never come to an end believe it friends the worm dieth not the fire is not quenched they are not mine bur the most sure yet sad words with which the most Evangelical Prophet Isaiah shuts up his long and sweet Prophecy Isa 66.24 John 7.46 and you know our Lord Jesus who spake as never man spake did frequently utter his mind in the same stile Thus for Explication II. Câ—nfirmation II. For Confirmation That the wicked shall depart from Christ into an extremity and eternity of torment as hath been descrâ—bed take these Particulars which laid together are cogent First The fore-mentioned Explication grounded upon evident Texts of Scripture not wrested from their genuine meaning doth imply the quod sit i. e. the existency of the Subject viz. that there is an Hell as the basis or Hypothesis upon which not only the quid but quale is founded in Scripture i. e. the essence and essential properties Non entis nec est essentia nec modus essentiae Maxim viz. that there is a real punishment appointed to some consisting in the pain of loss and sense both extreme and eternal for of that which is not there can neither be essence nor manner of being described but from what hath been said you see there are both predicates in Scripture answering to the Questions what pain and what manner of pain and therefore it must necessarily follow that there is some subject on which they are affirmed and to which they do appertain Certum est vivere omne quod dolet doloremque omnem nisi in re vivente esse non posse l. 21. de Civ Dei c. 3. to this purpose Augustine sayes truly That whatsoever is grieved doth live or exist and that there cannot possibly be any grief but there must be some real subject to sustain it if then the Scripture speaks of an Eternal pain it doth certainly suppose some must endure it Secondly The beams of natural light in some of the Heathens have made such impressions on the heart or natural conscience that several of them have confused notions of an Hell as well as of a judgement to come Profound Bradwardine and others have produced many proofs concerning their apprehensions of this Truth * Bradw de causa Dei l. 1. c. 1. Corol. 39. Raynaud Theol. Nat. Disp 8. Q. 4 Windel Phys Part 1. Sect. 2. Justin Hist Adrianus what made the Heathen Emperour when he lay a dying cry out O animula vagula blandula c. O my little wretched wandering soul whither art thou now hastning c. Oh what will become of me live I cannot dye I dare not but some discoveries of the wrath to come Surely it was not meerly the dissolution of nature but the sad consequent that so startled and terrified Belshazzar when he saw the hand-writing on the Wall w Dan. 5.5 6. Heb. 2.15 guilty man when conscience is awaked fears an after-reckoning when he shall be paid the wages of his crying sins proportionable to his demerits Tert adversus Gentes p. 78. de Resurrect c. 3. Chrysost Hom. 8. in 1 Thes sub fin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat in Phaed. p. 52. Edit Franc. 1602. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ita ille in Gorgia sub fin Trismeg c. 10. Ascelp Hence Tertullian in this matter appealing to the consciences of the Gentiles and after him Chrysostome affirmeth that Poets and Philosophers and all sorts of men speaking of a future retribution have said that many are punisht in Hell Plato is very plain that whoever are not expiated but prophane shall go into Hell to be tormented for their wickednesses with the greatest most bitter and terrible punishments for ever in that Prison in Hell And Trismegistus affirms concerning the souls going out of the body defiled that 't is tost too and fro with e ernal punishments and another * Lucian de luctu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tartâ—rus horriseros eructans fontibus oestus Lucr. Tartareae sedes formedabile regnum mortis inexpletae Stat Viscera praebebat Titius Lanianda Ovid. Perfidus Ixion Horat. Saxum ingens volvunt alâ—i radiâ—sque rotarum Districti pendent sedet aeternumque sedebit Infelix Theseus Phâ—â—gyâ—sque miserrimus omn s Admonet magna testatur voce per umbras Discite justitiam moniti non â—enâ—eâ—e divos Virgil. Nec mort is poenas mors
kept 4. Faith and Love are as it were the two hands whereby we may hold fast Gospel-truth I fingled out the second of these Doctrines to be the subject of that first introductive Sermon which fell to my lot in the course of this morning Exercise I shall now for the CONCLVSION of this Service make choice of the third Doctrine Scil. Such Forms and Collections of the special Heads of Gospel-Doctrine are to be kept and observed with all care and diligence The other two Doctrines namely the first and last may be usefull some where or other in the managing of the present Truth which is That Forms and Models of Gospel-Truths are carefully to be kept c. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath both significations in it scil to Have and to hold to get such Models and to keep them when we have them Our English word implyeth the first and expresseth the second Hold fast i. e. first have them and then let them not go when you have them And the word in the next verse expounds this to the same sense both in the Greek and in the English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodi keep keep as in safe Custody as under Lock and Key That good thing which was commtited to thee what was that Some extend it to his whole Evangelical MINISTERY which was committed to Timothy with the gifts and graces conferr'd therewith by Divine Ordination Others restrain it to the form of sound Doctrine in my Text which Timothy had received either by word of mouth or in scriptis from Saint Paul whichsoever or both as he must have it so he must preserve it safe and sound Hold fast keep c. Thus in the Old Testament the Kings and Princes of Israel must get a Copy of the Law of God and when they have it they must keep it and keep close to it Deut. 17.18 19 20. for First He must write him a Copy of the Law in a book And then it must be WITH HIM and he shall READ therein all the dayes of his life The good King Hezekiah caused his Secretaries to make a Transcript of Solomons Proverbs a bundle or Model of Divine Aphorismes both for knowledge and practice These are also the Proverbs of Solomâ—n which the men of Hezekiah King of Judah copied out Prov. 25.1 These were to be laid up safe as a sacred depositum and carefully preserved for the publique use and service of the Church The Jews Phylacteries mentioned by our Saviour Matth. 23.5 were in their first institution of the same nature that is to say The Hebrews call them Totaphoth the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conservatoria quibus memoria legis conservabatur certain Memorials appointed of God by the help whereof they might have the Law of God alwayes in their mindes and memories which the pride of the Scribes and Pharisees not contented with the command of God had enlarged into broad scrolls of parchment upon which were written certain abridgments of the Law which they wore over and above Gods institution about their arms and necks and heads which practice of theirs although a superstitious addition to the Divine appointment yet it held forth Gods design which was the having and preserving Models of divine principles both for knowledge and practice It is the express command of God in the close of all the Prophets in the Old Testament Remember the Law of Moses which I commanded him in Horeb for all Israel Mal. 2.2 with the Statutes and Judgments Though Gospel times were drawing nigh yet the Law of Moses must not be forgotten but must be kept exact and entire as an eternal rule of righteousness In the New Testament the frequent repetition of those words of command HOLD 2 Thes 2.15 Heb. 3.14 HOLD FAST 1 Thes 5.21 2 Tim. 1.13 Heb. 3.16 Heb. 4.23 Rev. 2.25 and 3.11 KEEP 1 Cor. 11.2 and 15.2 1 Tim. 6.20 2 Tim. 1.14 Rev. 1.3 and 22.9 CONTINUE Joh. 8.31 Acts 14.22 Gal. 2.9 Col. 1.23 1 Tim. 4.16 2 Tim. 3.14 ABIDE Joh. 15.7 1 Joh. 2.14 24. 2 Ioh. 9. These I say and other of like nature all of them relating to Gospel-doctrine either in general or in some of the special forms and Models thereof give sufficient testimony to the Point in hand For further proof whereof I shall need to add no other Grounds or Reasons then what we made use of to the Confirmation of the first Doctrine Those very Considerations which commended to us the having of such Collections and Models of Gospel-truths do commend also the keeping and holding of them fast as a sacred treasure The end of having is keeping and the end of keeping is using we cannot use unlesse we keep and we cannot keep unless we have The Reasons therefore why we should get such Models of Evangelical Truths will sufficiently evidence the necessity of holding them fast All then that I shall do in the prosecution of the Doctrine shall be to shew you HOW or in what RESPECTS such Collections or Forms of Doctrine are to be HELD FAST Now the Rules and Directions for the keeping of them are to be suited to the several Orders and Sorts of Persons concerned in this great Trust and Depositum And they are of three Ranks and Conditions Scil. Rulers and Magistrates Ministers Christians of a more private rank relation suitable to each Station and Capacity must the Rule be Magistrates concerned in this charge First Rulers and Magistrates they are to hold fast such forms of sound words 1. Rulers and Magistrates they are to keep these Models and Platforms of Fundamental Truth and that for thee Reasons 1. For a test of the publick Ministry 1. That there may be a certain test for the publick Ministery that so they may know whom they ought to encourage with their countenance and maintenance as it was Hezekiahs praise that he spake comfortably to all the Levites that taught the good knowledge of the Lord 2 Chron. 30.22 Certainly Magistrates are to take notice what kind of Doctrine is preached in their Dominions for they are bidden to be wise and to be instructed Psal 2.10 which importeth more than a bare negative act that they should take heed only they do not oppose Christs Doctrine but something positive that they should protect and countenance it The Magistrate has a great trust as to sacred things for which he is responsible to God and many wayes may he offend in the not discharging of it as by opposing the truth by tolerating Errors and which is a higher degree by countenancing those that broach them to tolerate false Doctrines is a sin but to share out his respects equally to the Heterodox and Orthodox is a greater much more when the Heterodox are only countenanced and those that preach the good word of the Lord in the Land are burdened with reproaches and all manner of contempt Certainly the least that can
of A BETTER COVENANT This done it was very seasonable to let you hear of the Mediatour of the Covenant which was performed by the Subject 12 Twelfth Minister who preached to you JESUS CHRIST in his PERSON NATVRES and OFFICES from that Scripture 1 Tim. 2.5 There is one God and one Mediatour between God and man the man Christ Jesus Next to his Natures and Offices it was proper to treat of the two states of Jesus Christ and therefore the Subject 13 Thirrteeth Preacher opened to you Christs state of Humiliation out of Phil. 2.7 8. He made himself of no reputation and took upon him the form of a Servant and being found in fashion as a man he humbled himself and became obedient to death even the death of the Crosse Subject 14 The fourteenth CHRISTS STATE OF EXALTATION out of the ninth verse Wherefore God hath highly exalted him and given him a Name which is above every Name c. Time not allowing a more copious and distinct enquiry into this great Mystery God manifested in the flesh that which came in the Subject 15 Fifthteenth place under consideration as most proper was THE SATISFACTION WHICH CHRIST MADE TO DIVINE JVSTICE and that was done on that Text Col. 1.20 And having made peace through the blood of his Crosse by him to reconcile all things unto himself I say whether they be things in earth or things in heaven And because the Redemption made by Christ upon the Crosse signifieth nothing in effect without the Application of it to the conscience The Minister to whom the Subject 16 Sixteenth turn fell Treated of EFFECTUAL CALLING from Rom. 8.30 Moreover whom he did predestinate them he also called In and by which Call the soul being really but yet Spiritually joyned and united to Jesus Christ that which fell next under consideration in the Subject 17 Seventeenth Course of this Exercise was that exceding precicious Mystery The SAINTS UNION WITH JESVS CHRIST His Scripture was 1 Cor. 6.17 He that is joyned to the Lord is one Spirit And inasmuch as Vnion is the Foundation of Communion Interest in Christ the Fountain and Spring-head of Fellowship with Christ the Subjects which followed naturally to be handled were Justification and Filiation Subject 18 JVSTIFICATION in the eighteenth Course out of Rom. 5.1 Being justified by Faith we have peace with God And the Nineteenth Subject 19 FILIATIN or Divine Son-ship to God which branching it self into these two great priviledges of the Covenant ADOPTION REGENERATION the one whereby out State is changed by the other our Natures they were twisted together into one Sermon on that portion of Scripture John 1.12 To as many as received him to them he gave power to become the SONNES of God even to them that believe on his Name In which Filiation it being evident by the Scripture quoted that Faith hath such a special ingrediency therefore it was seasonable in the next place to speak of SAVING FAITH which was the Subject preacht on in the Subject 20 Twentieth morning of this Moneths Exercise the Text being Acts 16.31 Believe on the Lord Jesus Christ and thou shalt be saved and thy house And although Repentance be usually before faith in the order of sense and feeling yet faith being before Repentance in the order of Nature and operation it being the primum mobile in the orbe of grace as unbelief in the orbe of sins Heb. 3.12 hence it was proper next after Faith to speak to you of REPENTANCE Subject 21 which was handled by him that preached the one and twenty Lecture his place of Scripture being Acts 5.31 Him hath God exalted to be a Prince and a Saviour for to give repentance and remission of sins Matth. 3.8 And because true repentance is alwayes accompanied with fruits meet for Repentance therefore as the great and comprehensive fruit thereof Subject 22 the twenty second Exercise was spent in setting forth the Nature necessity and Excellency of HOLINESSE from these words of the Apostle Heb. 12.14 Follow peace with all men and holiness without which none shall see the Lord. This giveth the Believer a capacity though not a merit of a joyfull resurrection and the next Preacher took therefore the RESURRECTION Subject 23 for his Subject upon the Twenty third morning and for his Text those words of St. Paul Acts 26.8 Why should it be thought a thing incredible with you that God should raise the dead And as upon the Resurrection follows the day of Judgement in the same Method the discourse of the LAST JVDGEMENT succeeded and was the work of the Subject 24 Twenty fourth day the Preachers Text was Acts 17.31 Gâ—d hath appninted a day in the wich he will judge the world in Righteousness by that man whom he hath ordained Subject 25 The sentence of that day was the next thing in order to be considered and although the sentence of the Elect be first in the processe yet because it is last in the execution as appeareth in comparing the 34. verse of the 25. of Matth. with the 46. therefore the TORMEMTS of HELL was the sad and startling Subject which the twenty fifth Preacher insisted on from Math. 25.41 Everlasting Fire prepared for the Divell and his Angels c. And when the Righteous have had the honour as Assessors with Christ to behold with their eyes that sentence executed upon the Reprobate and their persons dragged away into everlasting burnings by the Ministry of the infernal Angels Then the joyful sentence shall be accomplished upon the Elect of God and they shall ride in triumph with Jesus Christ the King of Saints into the gates of the New Jerusalem and so the Subject 26 Twenty sixth and most blessed Subject with wich the last Minister did most sweetly close this morning Exercise was the JOYES of HEAVEN and his Text was Matth. 25.34 Receive the Kingdom prepared for you from the foundation of the world And thus honourable and beloved I have prese ted you with the Epitomy or Compendium of sound words which hath Methodically been delivered in the course of this moneth in divers of the chief Heads and Points of Gospel-Dâ—ctrine There is no man that is acquainted with the Body of Divinity but may easily observe this Method or Sâ—stâ—me to have been in some Points possibly redundant but in more defective He that will object the former may consider that eveâ—y man sees not by the same light insomuch as if twenty Divines should have the drawing up of twenty several Models of Divinity not two of them would meet exactly in the same heads or order in this case therefore veniam pâ—timusque damusque vicissim And he that will object the latter must also remember that if we had taken in more Points there must have been more dayes which the course of this Exercise doth not allow Sufficient to the dayes hath been the labour thereof and when we cannot do all we would it his honourable to do what we can To the