to have it here the consequence must needs be sure and infallible Upon the whole matter it appears that no tolerable account can be given of Christs Sufferings unless Justice were satisfied and declared therein But to explicate this more distinctly I shall a little consider three things 1. God the great Rector who inflicted those Sufferings on Christ 2. Christ the Patient who bore them 3. The Sufferings in themselves and in their fruits 1. God the righteous Rector who inflicted them was one of infinite Mercy Mercy in men though but finite is sometimes a remora to punishment Joseph being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just that is as the word there must be taken a merciful man would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make Mary a publick spectacle of Justice Matth. 1.19 But though God were one of infinite Mercy and that not meerly resident in his Nature but as it were in motion triumphantly going forth in a most compassionate design towards mankind yet he would have Justice satisfied in the Sufferings of his Son To declare I say at this time his righteousness saith the Apostle Rom. 3.26 Observe it was at this time it was then a day of Salvation a Jubilee of Redemption to Mankind yet for all that Justice must have its due and be declared in the Sufferings of Christ But here the Socinians object That infinite Justice and infinite Mercy are opposites and cannot both be together in God or if they were God who cannot act contrary to any thing in his Nature could neither punish because of his Mercy nor yet pardon because of his Justice But I answer Mercy and Justice are not opposites in Man After the Idolatry of Israel in the Molten Calf Moses would in Justice have every one slay his Brother yet in an high excess of Mercy and Charity he would pray Forgive their sin if not blot me out of thy book Exod. 32.27 32. Neither are they opposites in God when he proclaims his Name in those stately Titles The Lord merciful gracious long-suffering abundant in goodness and truth keeping mercy for thousands forgiving iniquity and transgression and sin He yet adds in the close of all That he will by no means clear the guilty Exod. 34.6 7. Mercy and Justice in God have different objects the Penitents who partake of Mercy are not the objects of Justice the Impenitents who feel Justice are not the objects of Mercy Yet these Attributes are not contrary the one to the other being both Divine Perfections they can no more be contrary the one to the other than the Divine Essence which both of them are can be contrary to it self Cruelty not Justice is opposite to Mercy Injustice not Mercy is opposite to Justice Neither doth God in pardoning or punishing act contrary to any thing in his Nature In pardoning Penitents he acts not against his Justice for that was satisfied in their Sponsor Jesus Christ In punishing Impenitents he acts not against his Mercy for that as the Socinians themselves confess extends not to obstinate sinners neither are they at all capable of it These two Attributes do mutually illustrate one another the Mercy of God is the more Illustrious because when Justice was inexorable it sent his Son to suffer for us The Justice of God is the more glorious in Christs Sufferings because they were inflicted by one whose Mercy was infinite in his nature and in his design towards Men. 2. Christ the Patient who bore those Sufferings may be considered under divers respects each of which shew Justice to be Illustrious in his Sufferings Take him as Man Justice appears in that the penal Sufferings were in the same nature which had sinned The nature of Angels was not assumed the facrifice of Beasts would not serve the turn neither had the same nature with man but that Justice might be exact that the Sufferings might be in the same nature which had sinned the Son of God was made flesh and suffered in it as an expiatory Sacrifice for us Notable is that of the Prophet All their wickedness is in Gilgal there I hated them Hos 9.15 Sin was found in the humane Nature and there it must be punished Take him as the Son of God Justice appears in that so great so dear a person suffered for us David spared Joab because he was a great a potent man in the Army And Absolom because he was a dearly beloved Son In the former he said The Sons of Zerviah are too hard for me and in the latter Deal gently with the young man But though Jesus Christ was very great God and Gods Fellow one who thought it no robbery to be equal with God though he was very dear a Son and an only begotten the Fathers essential Image and eternal joy Yet for all this standing in the room of sinners he must not be spared It was a great Wrath in Henry the Second of France Thuan. l. 20.564 which made him by a passionate throw to smite though but occasionally his own Son then sitting at his feet But oh how great how wonderful was the Justice of God in Christs Sufferings when no greatness no dearness though infinite did obviate or turn away the stroke When he bruised and wounded to death his own Son and that intentionally and on purpose to vindicate the Honour of his Justice and Law In other punishments he falls but upon meer Creatures but here with Reverence be it spoken He falls upon himself the Son of God very God and a dearer or greater person there could not be was the sufferer Further take him as an holy Innocent One Justice which usually hath only to do with sinners will yet appear He was Holiness it self in his Divine Nature He was holy harmless undefiled separate from sinners in his Humane yet if he will stand as a Surety for mankind he cannot be excused It is observable in Scripture that penal Sufferings stay not meerly at the offenders door but run over upon those in conjunction with him Achan sinned in the accursed thing and his Sons and Daughters were stoned and buried with fire David sinned in numbring the people and no less than seventy thousand subjects fell by a Pestilence But the Holy Jesus is an instance above all others their Sufferings fell indeed upon Relations yet still upon sinners here they fell upon the Holy One. Justice is illustrious when sinners suffer in conjunction with sinners but how highly doth it act when Innocency it self suffers in conjunction with them I mean as a Sponsor on their behalf But here the Socinians cry out Nibil divinae justitiae magis contrarium est quà m insontem sontis loco puniri Volk de Sat. Quid hoe aliud est quam saevum tyrannum facere Sclicting cont Mels Insignis immanitas atque saevitia potius quà m liberalitas appellanda est Soc. de Servat pars 3. c. 2. That if God should punish the innocent for the guilty Christ for us Sinners he
a strong Motive to Repentance enough if duly considered to set all men a weeping over their iniquities What did the Creator suffer Was the Lord of Glory crucified Was the blessed One made a Curse Did the Son of God very God so dear so great a person sweat bleed cry out and expire upon a tormenting Cross and all this to take away sin What a spectacle is this Who can look upon it with dry eyes or an unmelting heart When the Son of God was broken should our hearts be untouched May we spare our tears when he parted with his blood To look upon his wounds and not mourn over our sins can be no less than unnatural hardness Oh! what a thing is sin how horrible how infinite an evil that it could not be expiated at an easier rate than the blood of God himself What Plea can be made or colour given for so vile a thing that it should have a Being in the world or so much as a residence in an humane Thought Should that be indulged which cost Jesus Christ so dear or that go free which nailed him to the Cross Canst thou love that which stabbed him at the heart or live in that for which he dyed May that be light which pressed him into an agony and bloody-sweat or that sweet which put so much Gall and Vinegar into his Cup Canst thou bless thy self in that which made him a Curse or follow after that which made him cry out of forsaking Think and again think if thy blind eyes and hard heart will let thee what and how dreadful a thing it is for thee to go on in thine iniquities In so doing thou dost not meerly run upon the Authority and Soveraignty of the Almighty but upon the wounds and blood of thy dear Saviour impiously trampling them under thy impure feet and how grievous a thing is this If thou art fearless and stoppest not here what hope canst thou have It becomes thee to sit down and lament that hellish impetus in thy own heart which moves swiftly towards Hell without admitting any remora A few words from God gave check to Abimelech Gen. 20. And shall not the wounds and blood of thy dear Lord do as much to thee The sword of an Angel put a stop to Balaam in his perverse way Numb 22. And wilt thou go on who hast seen the sword of God drawn against the Man his fellow for thine iniquities If the groans of the Creatures all round about sounding in thine ears did not startle thee yet shouldest thou be deaf and sensless to the Sufferings of thy Saviour bleeding and dying upon a Cross in comparison of which the dashing down of a world is a poor nothing If the breaches of the Sacred Law dearer to God than Heaven and Earth do not move thee yet wilt thou not be moved when thou seest that amazing sight God for our sins bruising and breaking his Son his essential Image in our assumed Nature If thou dost not blush at the blots and turpitudes which sin hath made in thy own soul yet methinks it should deeply affect thee that the Son of God was made sin and a Curse for thee Should God let thee down to Hell and after some scorches from the fire unquenchable take thee up again wouldest thou yet go on in sin no surely and why wilt thou do it now after thou hast seen such a spectacle of Justice in the Lord Jesus as more than countervails the Sufferings of a world When a Temptation approaches How is it that thou seest not the price of blood writ upon it Which way dost thou forget the nails and bloody Cross of thy Redeemer Thou seest plainly that God is ae just a righteous One and for a full proof of it he hath written Justice in red Letters in the Passion of his own Son if thou run on in thy sins how which way canst thou escape God spared not his own Son standing in our room and will he spare thee in thy impenitent sinning Wrath fell very severely upon the Holy Innocent meek Lamb of God and will it pass over thee wallowing in thy filthy lusts and corruptions What did God exact so great a Satisfaction for sin that it might be allowed Did he vindicate his broken Law at so high a rate that it might be more broken and that with Impunity 'T is utterly impossible those Sufferings of Christ which did witness Gods hatred of Sin could not open a gap to it the Surety did not sweat pray bleed and dye under Wrath that the impenitent sinner might be spared O how profane and blasphemous is such a thought which makes the great Redeemer a Patron of iniquity He came to save us from our sins not in them to redeem from iniquity not to encourage it What then where is thy hope O impenitent sinner Is it in Gods Mercy As infinite as it is it will not let out a drop to the impenitent neither indeed can it do so unless which is impossible one Attribute can cross another Mercy can reproach Holiness or Justice Believe it Salvation it self cannot save thee in thy sins Is it in Christ and his Merits He is the Saviour of the Body but thou art out of it He is the Author of eternal Salvation to them that obey him but thou art a Rebel May Christ be divided Canst thou have a part in his Priestly office who art in Arms daily against his Kingly Shall the Promises comfort thee who castest off the Righteous Commands It cannot be What Concord hath Christ with Belial How ill-suited are an hard heart and a bleeding Saviour How canst thou trust in that Jesus whom thou despisest and crucifiest afresh by thy Rebellions or depend on his Merits when thou livest in enmity against his Divine Spirit and Life These are meer inconsistencies Thy case while thou art in thy sins is very forlorn and desperate God will be a consuming fire to thee thy self must be as dry stubble before him every lust will be a never-dying worm thy soul will furiously reflect upon it self for its prodigious folly abused Mercy will turn into fury Christ the great Saviour will doom thee to perdition fire and brimstone and an horrible tempest will be rained down upon thee and that for ever If then thou hast any fear of God or love to thy self cast away thy transgressions and return to him that thou mayest escape the Wrath to come and enjoy the pure beatitudes which are in Heaven CHAP. V. Chap. 5 Gods Love and Mercy manifested in that he stood not upon the old terms as he might and in giving his Son for us The Socinian objection That if God loved us he was not angry answered The earliness and freeness of Gods Love in giving his Son The greatness of the Gift The manner how he was given The persons for whom The evils removed and the good procured by it The excellent Evangelical terms built upon it These are easie and sure The
there wanting in all our graces all are but in part not in their full measure but in their first lineaments Neither do they dwell alone but there is a sad inmate of corruption under the same Roof All these must pass sub veniâ under a pardon and under the Wings of Christ these are not able to cover their own blots and imperfections these therefore are not our Saviours or Redeemers these do not satisfie the Law these do not compensate for sin these do not come in the room of perfect obedience neither can the true God though one of infinite mercy accept them as such No nothing but Christ's Satisfaction can here be our righteousness Hence the Apostle having proved that all the world is guilty before God Rom. 3.19 Immediately after adds but now the righteousness of God is manifested v. 21. Where by the righteousness of God that of Christ must needs be meant for that and that only is proper and apposite to answer that charge of the Law which makes us guilty before God that was a Salvo to the honour of the Law that was a plenary compensation for the breaches of it that came in the room of perfect Obedience that therefore is the only thing which could answer that charge if we bring in Faith or any other Grace into this Orb we set them up as Christ's or Saviours and in effect we say that Christ died in vain As to the Gospel Faith answers to the terms of it here Christ's Satisfaction doth not supply the room It 's true he satisfied for us but he did not repent or believe for us for then he should have left nothing for us to do no not so much as to accept of that glorious Satisfaction made for us His Satisfaction was not to spare but by its superexcellent fulness to draw out our Faith to it self his atoning Blood was not to excuse but upon a view of his Wounds to provoke our repentant Tears he died not for our sins that we might live in them his pure Flesh was not crucified that our corrupt Flesh might be spared The Son of God came not down from Heaven to open a door to wickedness but to promote a design of Holiness it is therefore we who must though not without Grace repent and believe Faith must keep its Station or else Holiness which is the great Design of the Gospel must be over-turned Secondly The connexion between these two Righteousnesses is to be considered in this connexion lies the total sum of Justification Christ's Satisfaction answers to the Law Faith answers to the terms of the Gospel Believers who are righteous to both cannot but be in a very blessed condition nevertheless it is to be noted as Learned Mr. Baxter hath observed Faith is but a particular Righteousness a Righteousness secundum quid only as to the performance of the Evangelical condition but Christ's Satisfaction is an Universal Righteousness as to all other things save only that performance for the final neglect of which he never died Faith is a Righteousness as to the Evangelical condition yet it is but a Righteousness propter aliud a Righteousness subordinate and subservient to that great Righteousness of Christ's Satisfaction to make us capable to participate thereof In this connexion we have an heap of Mysteries set before us Justice is satisfied by a plenary compensation for sin Mercy is exalted in that we though Sinners are justified upon terms on our part as low as the Holy one could possibly condescend unto the great thing the Satisfaction which no Man no Angel could accomplish was from Jesus Christ who being God in the Flesh was able to perform it the comparatively little thing I mean Faith which our fallen Nature through Grace might arrive at was that which was required at our hands Satisfaction which we could not have in our selves we have in another even in Christ our Sponsor Faith which we have in our selves is that capacity whereby we are made meet to have that Satisfaction communicated to us the Satisfaction which I think is the Righteousness of God in Scripture mentioned is communicated to us yet as infinite Wisdom ordered it it is communicated to us in the lowest posture of the Creature I mean when we are by Self-emptying and Self-annihilating Faith yielding and resigning up our selves to the terms of the Gospel Faith which is subjectively ours is that capacity wherein we receive Christ's Satisfaction that Satisfaction in the Glory and Plenitude is only his yet as the Sun hangs down his Beams to the lower World it derives it self upon each Believer pro ratione membri I mention the Sun because the Prophet tells us That upon those that fear God's Name The Sun of Righteousness arises with Healing in his Wings a choice part of which Healing I take to be in the communication of his Satisfaction to us that only heals the deadly Wound of Guilt which is upon us In Christ's Righteousness there is a Merit to procure Faith in Faith there is a capacity to have that Righteousness made ours in that Righteousness there is that which covers the imperfections of Faith Thus there is an admirable connexion between these two Righteousnesses Further touching our Justification as to the terms of the Gospel we must first consider what that Faith by which we are justified is and then how we are justified by it First That Faith whereby we are justified is not Reason in its own Sphere conversing about God and his Goodness but it is totally supernatural supernatural in its Principle it is the Gift of God and as the second Aransican Councel tells us It is per inspirationem Spiritûs sancti Can. 6. Supernatural in its object it is fixed in a God in Covenant and in his Grace It hangs upon Christ and his Sweet-smelling Sacrifice It falls in with supernatural promises of Grace and Glory neither is this Faith a meer naked assent which may be in wicked Men nay and in Devils but it is that which receives Christ and feeds upon him eating his Flesh and drinking his Blood unto Life Eternal Vitam à Vitae Fonte haurimus in ipsum quasi totos nos immergimus saith Bishop Davenant We draw Life from the Fountain of Life and wholly drown our selves in him True Faith takes the Divine objects proposed not by piece-meal but in their entireness it is not meerly for God's Grace that Hony-comb of infinite sweetness but for his Holiness too that the Soul may be more and more transformed and assimilated to the Divine Image and likeness Faith very well knows That no Man who by his rebellions strikes at his Holiness can possibly lean on his Grace so to do is not to believe but to presume and trust in a lye Faith is for all Christ not only for a meriting and atoning Christ but for a teaching and ruling one it knows that Christ must not be mangled or torn in pieces the Merit must not be divided from
conjunction p. 329 330. The conjunctions between Christ and us p. 331 to 334. How Christs Righteousness is imputed to us p. 335 to 337. That it is not only the Meritorious but Material cause of our Justification 338. This is proved from that phrase The Righteousness of God ib. 339 340. From the nature of Justification p. 341 to 343. From the parallel of the two Adams 344 to 351. From other phrases in Scripture 351 to 357. From a pardon as not being the same with Justification 357 to 364. From Christs suffering in our stead 364 365. The Objections against imputed Righteousness answered 365 to 374. What justifies us as to the Gospel-terms 374 c. The necessity and connexion of a twofold Righteousness 375 to 381. How we are justified by Faith 381 382. How Good works are necessary 382 to 387. A short conclusion 387 388 c. CHAP. XII Touching an Holy Life 390 to 392. It is not from principles of Nature 393 394. It is the fruit of a renewed regenerated heart 395 to 401. It issues out of faith and love 401 to 407. It proceeds out of a pure intention towards the will and glory of God 407 to 414. It is humble and dependent upon the influences of Grace 414 to 421. It requires a sincere mortification of sin without any salvo or exception 421 to 427. It stands in an exercise of all Graces 427 428. It makes a man holy in ordinances alms prosperity adversity contracts calling 428 to 441. There is such an exercise of graces as causeth them to grow 441 to 447. The conclusion of the Chapter 447 to 449. CHAP. I. Chap 1 A short View of Gods All-sufficiency and condescension in revealing himself The various ways of Manifestation In the making of the World and Man After the fall in the moral Law and in types and shadows Lastly and above all in and by Jesus Christ GOD All-sufficient must needs be his own happiness he hath his Being from himself and his happiness is no other than his being radiant with all Excellencies and by intellectual and amatorious reflexions turning back into the fruition of it self His Understanding hath prospect enough in his own infinite Perfections his Will hath rest enough in his own infinite Goodness he needed not the pleasure of a World who hath an eternal Son in his bosom to joy in nor the breath of Angels or men who hath an eternal Spirit of his own he is the Great All comprizing all within himself nay unless he were so he could not be God Had he let out no beams of his glory or made no intelligent creatures to gather up and return them back to himself his happiness would have suffered no eclipse or diminution at all his Power would have been the same if it had folded up all the possible Worlds within its own arms and poured forth never an one into being to be a monument of it self His Wisdom the same if it had kept in all the orders and infinite harmonies lying in its bosom and set forth no such series and curious contexture of things as now are before our eyes His Goodness might have kept an eternal Sabbath in it self and never have come forth in those drops and models of Being which make up the Creation His Eternity stood not in need of any such thing as time or a succession of instants to measure its duration nor his Immensity of any such Temple as Heaven and Earth to dwell in and fill with his presence His Holiness wanted not such pictures of it self as are in Laws or Saints nor his Grace such a channel to run in as Covenants or Promises His Majesty would have made no abatement if it had had no train or host of creatures to wait upon it or no rational ones among them such as Angels and men to sound forth its praises in the upper or lower World Creature-praises though in the highest tune of Angels are but as silence to him as that Text may be read Psalm 65.1 Were he to be served according to his Greatness all the men in the World would not be enough to make a Priest nor all the other creatures enough to make a Sacrifice fit for him Is it any pleasure to him that thou art righteous saith Eliphaz Job 22.3 No doubt he takes pleasure in our righteousness but the complacence is without indigence and while he likes it he wants it not That such an infinite All-sufficient One should manifest himself must needs be an act of admirable supereffluent Goodness such as indeed could not be done without stooping down below his own Infinity that he might gratifie our weakness Those two Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports flesh or weakness and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to annunciate and declare good tidings are of a neer affinity In the mysterie of the Incarnation God came down into our flesh and in every other manifestation of himself he comes down as it were into the weakness of creatures or notions that we who cannot hear or understand the eternal Word in it self or enter the Light inaccessible might see him in reflexes and finite glasses such as we are able to bear Every manifestation imports condescension The World as fair and goodly a structure as it is is but instar puncti aut nihili like a little drop or small dust to him Creature-reason though a divine particle and more glorious than the Sun it self is but a little spark for the Infinite Light to shew himself in No words no not those in the purest Laws and richest Promises are able to reach him who as an Ancient hath it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Essence Goodness Wisdom all in hyperbole in a transcendent excess above words or notions His Name is above every name nevertheless he humbles himself to appear to our minds in a Scripture-image nay to our very senses in the body of Nature that we might clasp the arms of Faith and Love about the holy beams and in their light and warmth ascend up to their great Original the Father of Lights and Mercies God hath manifested himself many ways He set up the material World that he though an invisible Spirit might render himself visible therein all the hosts of Creatures wear his colours Sensible things say the Platonists are but the types and resemblances of spiritual which are the primitive and archetypal Beings Every thing here below say the Jewish Cabalists hath some root above and all Worlds have the print and seal of God upon them Eternity shadows forth it self in time infinite Power Wisdom and Goodness pourtray out themselves upon finite things in such legible characters that as soon as we open our eyes upon them we see innumerable creatures pointing to the Creator and teaching that Wisdom which Archytas the Philosopher placed in the reduction of all things to one great Original Almighty Power hath printed it self upon the World nay upon every little particle of it
in man there is his Image but a finite a created one but Jesus Christ is the infinite increated Image of God The nearer any creature doth in its perfections approach to God the more it reveals him life shews forth more of him than meer being sense than life Reason than all the rest but oh what a spectacle hath Faith when an humane nature shall be taken into the Person of God when the fulness of the Godhead shall dwell in a creature Hypostatically Here the Eternal Word which framed the World was made flesh the infinite Wisdom which lighted up Reason in man assumed an Humanity never was God so in man never was man so united to God as in this wonderful Dispensation more glory breaks forth from hence than from all the Creation We have here the Center of the Promises the substance of the types and shadows the Complement of the Moral Law and Holiness and Righteousness not in letters and syllables but living breathing walking practically exemplified in the Humane nature of Jesus Christ CHAP. II. Chap. 2 Christ considered as a Prophet and a speculum The Divine Attributes shine in him particularly Wisdom The obstacles of Redemption to be removed The Son of God fit for the work many admirable conjunctions of God and Man of Justice and Mercy of Punishment and Obedience in Christs sufferings of Satisfaction and a kind of execution of the Law of Satisfaction and Merit of Merit and Example all tending to our Salvation The rare conquest of Sin Satan the World Death Humility of mind necessary The desperate issue of the pride of humane Reason need of Humility from the threefold state of Reason in Integrity after the Fall after Faith JESUS CHRIST as he is the eternal Son of God is the brightness of his glory and the express Image of his person Heb. 1.3 But because our weakness could not bear so excellent a Glory without being swallowed up by it he veiled himself in our flesh that he who was light of light in the eternal Generation might become the light of the World in an admirable Incarnation and such he was under a double notion He may be considered either as revealing the Gospel and thus he is the great Prophet who from his Fathers bosom brought down so many pretious truths and mysteries to the World or else as set forth in the Gospel in his conception birth life death resurrection and exaltation at Gods right hand and thus he is speculum Theologiae a pure glass of Divinity Hence the Apostle tells us that the light of the knowledg of the glory of God is in the face of Jesus Christ 2 Cor. 4.6 This latter Notion is that which this discourse aims at to contemplate those many Truths which are either lively expressed in the Incarnate Word or may be reasonably drawn from that incomparable Dispensation God that he might help our weakness and attract our faith to himself hath been pleased to come as it were out of his unapproachable light and manifest himself in Attributes such as Wisdom Holiness Justice Grace Mercy Power with the like These Rays of the divine Perfection are let down on purpose that we might sanctifie him in our hearts that our souls might be in a posture of holy humility faith fear love joy and obedience suitable to those Excellencies in him My first work therefore must be to shew how these Attributes are displayed in Jesus Christ We all with open face behold as in a glass the glory of the Lord saith the Apostle 2 Cor. 3.18 Jesus Christ is that pure Glass wherein the glory of God that is the divine Attributes so eminently shine forth to us that we may contemplate them with open face To begin first with the Attribute of Wisdom this is the great Disposer which in all things places the Center and draws the lines fixes the end and harmonizes the means thereunto There is a fair impress of it in the work of Creation much more in that of Redemption a Nobler end there cannot be than Gods glory in the Salvation of lost man nor a more admirable means than God manifest in the flesh This is the Wisdom of God in a Mystery 1 Cor. 2.7 a thing more sublime than all the secrets in the Creation Humane reason may by its own innate light go into the outward Temple of Nature but into the Sanctuary of Evangelical mysteries it cannot unless supernaturally illuminated ever enter and when it is there it is capable but of a little portion thereof nay the very Angels who stoop down to pry into it are not able to search it to the bottom nor to tell over the treasures of Wisdom which are in it This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manifold wisdom of God Ephes 3.10 Never was such a constellation of Attributes as there is here that Power Wisdom and Goodness which appeared in Creation are here in greater lustre and over and above Holiness Justice and Mercy shine forth in their orient Excellencies never did the glory of God so break forth as it doth in this wonderful Dispensation That we may the better view it it will be requisite to consider first the obstacles in the way and then how admirably the divine Wisdom did pass through them and accomplish the great Work The Obstacles were such as these 1. Man turning apostate from his God and primitive Integrity justly sunk himself into an horrible gulf of sin and misery Sin lay upon him and wrath for sin the broken Law pronounced Death an eternal curse against him divine Justice appeared through the threatning like devouring fire ready to catch hold on him as fit fuel for eternal flames unless Satisfaction were made he must have gone into Hell the proper place for irremediable sinners in this forlorn estate what may he can he do Shall he melt himself into repentant tears or consecrate himself unto perpetual Holiness Alas depraved Nature cannot elevate it self unto these nor will Grace dispense them to an unatoned sinner nay could they be had they would be as finite nothings in comparison of that infinite Satisfaction which Justice calls for Sin is an infinite evil objectively infinite a kind of deicidium a striking at the Majesty Holiness Justice nay the very Life and Being of God and without another deicidium a crucifying the Lord of glory which is a Sacrifice of infinite value not to be expiated Which consideration also tells us that all the Angels in Heaven though creatures without spot could not have been able to have satisfied for the sin of man all that they have is but finite the burden of Gods wrath was much too heavy for them one sin sunk their fellow-Angels into chains of darkness and how could they stand under a world of iniquity The titles of Saviour and Redeemer which equal if not exceed that of Creator were too high for them and how could they who knew their own station and were confirmed therein attempt or so much as
a bloudy Passion These things at the first blush look as if they could not be congruously done But I answer The corrupt Reason of Man which would shape all things according to its own model and Idea hath under colour of avoiding indecencies and inconveniencies made very strange work about this Mysterie In the Pagan Sophi it looked upon a crucified God as meer folly and indecency In the unbelieving Jews it reproached Christ as a Talui a poor hanged man altogether incapable to be a Messiah or Saviour In the Hereticks of the Church it tore and mangled his sacred Person all to pieces and that under pretence of avoiding one inconvenience or other Arius that he might not fall into that Gentile-vanity a plurality of Gods took away Christs Deity Apollinaris spared his Deity but took away his humane Soul the room of that being better supplied by the Deity Saturninus and Basilides took away his body leaving only a Phantasm a meer Vmbra in the room of it or if there must be a real Body Apelles thought fit that it should be a Sydereal one which in his passage from Heaven he assumed and after his Resurrection restored again Nestorius Noli gloriari Judaee non crucifixistl Deum So Nestorias lest the impassible Deity should suffer would have two Christs one the Son of man who suffered another the Son of God who dwelt in the other as in his Temple Eutyches supposing that there could not be two Natures in Christ without two Persons thought it convenient that after the Union there should be but one Nature in Christ the humane Nature being swallowed up in the Divine And the reason of all this is because as an Ancient hath it touching the Eutychians In hanc insipientiam cadunt qui cum ad cognoscendam veritatem aliquo impediuntur obscuro non ad propheticas voces non ad Apostolicas literas non ad Evangelicas authoritates sed ad semetipsos recurrunt ideo magistri erroris existunt quia veritatis discipuli non suere Leo primus Epist 10. they look not so much to the Sacred Scriptures as to themselves being willing that their own Reason should be Umpire in sacred Mysteries they become Masters of Errour who would not be Disciples of Truth By this heap of Experiments we may plainly see that the decorum of this Mysterie is too great a thing to be judged by humane Reason if we will know any thing of it we must address our selves to the divine Oracle Jesus Christ the infinite increated Wisdom of God who never had so much as an indecorous thought delighted in the sons of men Prov. 8.31 in the prospect of a future Incarnation It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing becoming him to fulsil all righteousness Matth. 3.15 when yet it could not have become him in an unbocoming Nature There was a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a must upon his Death and Sufferings Mutth 16.21 when yet it was utterly impossible that my necessity should press him into an indecency There was therefore an excellent congruity in this Mysterie God indeed was made flesh but how Non mutando quod erat sed assumendo quod non erat not by changing his Deity but by assuming his Humanity Majesty was humbled not in it self but in the assumed flesh which was as a Veil over all the Glory The change and death was not in the Divine but Humane nature which was taken into his Sacred Person in the Incarnition and suffered death in his Passion upon the Gross There was a just decorum in all Nay in this very Mysterie at which humane Reason cries out of indecency God hath hid such an Abyss of Wisdom as no created Understanding is able to fathom a glimpse of which appears in the next particular 2. That part of Holiness by which God doth all things for himself for his own Glory eminently appears in Jesus Christ In general it appears that God is the great Center the ultimate end of all and all creatures none excepted are as so many Lines and Mediums tending thereunto The Humane nature of Christ a Creature above all creatures lifted up above the highest pitch of Angels elevated into an Union with an insinite Person was not yet a Center to it self It had no subsistence of its own neither did it operate for it self I seek not mine own glory saith Christ Joh. 8.50 Nay He adds If I honour my self my honour is nothing as much as to say a creature referred to it self is an unprofitable Nullity In all his Doings and Sufferings he did but minister to the Will and Glory of God in the end he will deliver up the Kingdom to the Father that God may be all in all 1 Cor. 15.24 28. Hence it is demonstratively evident that no Creature no not the highest is or can be an End or Center to it self all of them are but as Medium's to the glory of God all must circulate into their first Fontal-principle that it in all things may be glorified In particutar the Glory of God breaks forth in this Dispensation Jesus Christ who in respect of the eternal genetation is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the splendor or glorious effulgence of his Fathers glory is in the Incarnation the Glass or bright Evidence of the Divine Excellencies Never was there such a Constellation of Attributes as here Wisdom in the deep of its unsearchable Counsels laid the great plot of our Salvation Justice was paid to the full in Sufferings infinitely valuable such as did more than ballance the sufferings of a World Holiness was abundantly gratified in the pure and spotless obedience of our Saviour which was as a Gloss and living Commentary upon the whole Law Mercy and Love opened a bosom of infinite sweetness to receive penitent souls into favour and a blessed Immortality Power raised up an humane Nature in an extraordinary way and then shewed forth it self therein in the glory of innumerable Miracles Truth triumphed in that He who is the complement of the Law the substance of the Shadows and the Center of the Promises was come into the World Never did the brightness of Glory so excellently manifest it self as upon the Theatre of Christs humane Nature Hence Heaven and Earth ring with the high Praises of it At his Nativity an Host of Angels cry out Glory to God in the Highest Luke 2.14 In the Church there is glory to him by Jesus Christ throughout all Ages world without end Ephes 3.21 Saints and Angels must now fall upon their faces and say Blessing Glory and Wisdom and Thanksgiving and Honour and Power and Might be unto our God for ever and ever Amen Revel 7.12 Eternity it self will be little enough to spend in the praises of this incomparable Mysterie 3. Holiness as it imports an hatred of sin signally demonstrates it self in this Dispensation God hath many ways manifested his hatred of sin It appears in the Threatning in which he speaks as
an hand that is our Saviour tells us None can pluck them out of my Fathers hand John 10.29 I know some take these words with a limitation None can pluck them away without their own voluntary consent but this limitation makes the words altogether insignificant it is not possible that they should be plucked away without their consent The words therefore with that limitation run thus None can pluck them but in such a way as the same is possible to be done and thus they signifie nothing That which our Saviour makes impossible in the Text becomes in the Gloss as possible as any other thing Here we see the incomparable Love of God to his People there is in Christ an everlasting Covenant ordered in all things and sure they are preserved in Christ and that unto salvation This infinite immense Love of God in Christ can do no less than call for a return What was it not enough for him to give us a World of Creatures Hath he given his Son his only begotten dearly beloved Son for us Hath he given him so far as to be made flesh and made under the Law the command and curse of it Hath he thereby removed all Evils and procured all good things for us Hath he done this for Sinners for Enemies and that out of an eternal design of Grace out of such Love as was an impulse to it self without any attractive on our part to move him thereunto And after all this shall not our hearts take fire and burn within us with Love to him again When his Love was up in Eternity shall not ours appear in time When he loved us worthless meritless Creatures shall not we love him upon the highest and greatest attractives When he gave his Son when the Giver and the Gift were both infinite shall our finite affections be shut up from him or denied unto him Our Love to his is but a little drop a poor inconsiderable nothing and with what face or reason can we withhold it when infinite Love calls for it Hath God himself come down as it were from his altitude and in admirable Grace followed us First into our flesh and then into a Law-subjection and at last into a Curse and Penal Sufferings and all this upon an errand of Peace and Reconciliation to reduce us again to himself and to happiness in him and shall we yet fly away from him and by an horrible indignity turn our backs upon such admirable pursuits of Love and Grace After such a deliverance from Sin and Hell as this May we think our selves our own or turn away our hearts so much as in the glance of a thought from so great a Saviour After such a purchase of Grace and Heaven should we not lye down at his feet in extatical admirations and send up our dearest affections to the great Donor If Creatures if Laws if Ordinances move us not shall we yet be unaffected at the spectacle of a God incarnate obeying bleeding dying for us Sinners and Enemies It 's horrible ingratitude having such a prospect of infinite Love before our eyes Let us do as becomes us give God our heart not a piece or corner of it but all not in some weak languid velleities but in the highest strains and raisures of spirit not in some drops or rivulets but in a full stream and current of affections such as is due to him who is the Original of souls Our desires before vagrant on Earth should now take Wing and fly up to Heaven our Love once in corrupt conjunction with Creatures should now aspire after a pure Union with him who is Love it self Our delights should no longer toy or sport with vanity but spread and sweetly dilate themselves in the Beams of infinite Goodness All the Powers of our Souls should now be gathered in from the World and upon on a full deliberate choice should be placed upon the Center of Perfections The proof of all this must be in a life of Obedience without this it is meer vanity to say that we love him Holy Love goes not alone or without a train of good works following after it the warmth and ardor of it in the heart purifies the life the inward suavity of it facilitates the outward Command and naturalizes us to Obedience as it sets a high rate and estimation upon God himself so upon every jot and tittle of his Law The complacency which we find in him makes us take pleasure in all the pure ways which he hath set before us if we esteem him above Worlds and Creatures we will allow his Will to be above all Wills and subject ours to it Moreover the Love of God moves us to love our Neighbour What hath God gone before us in such admirable steps of Love and shall we not be followers of him as dear children and walk in love as the Apostle speaks Eph. 5.1 2 Can there be an higher or nobler pattern than Love it self Shall he do good in the sphere of Nature and more and higher good in the sphere of Grace and we do none in our little sphere Shall infinite Bowels and Mercies be open and finite ones shut When God hath given so great a Gift as his own Son May we withhold our little Pittances of Charity Would we receive all and give nothing Exact pence from our Brother when Talents are forgiven to our selves Is God come into our flesh and shall we hide our selves from it I mean in the neglect or contempt of the poor Did he take humanity that we should put it off No in so doing we should reproach not our Maker only but our Redeemer too Inhumanity is now double treble to what it was before our Saviour took an humane Nature to read us a Lecture of Love and Goodness in the old Commandment of Love is now a new one urged upon us by a new Motive The incomparable Love of God in his giving his Son for us If we now shut up our Bowels and Mercies from others how dwelleth the Love of God in us What sense can we have of it upon our hearts Charity was the badg of the Primitive Christians The impress of Gods Love upon Mr. Fox was so great that he never denied any that asked for Jesus sake Our Love towards men should be a little picture or resemblance of Gods Love towards us Our Mercies and Compassions should tell the world that we have tasted of that infinite Grace and Mercy which is above Our Charity towards all should bear witness that we have been great receivers from God Our Love towards Enemies should be a thankful acknowledgment that we being such were reconciled to God by the Death of his Son CHAP. VI. Chap. 6 The Power of God manifest in Christ In his Incarnation and Conception In his Miracles These were true in the History True in the Nature of Miracles They were numerous and great They were suited to the Evangelical design Divine Power manifest in converting the
Imputatio non nititur fictitiâ aliquâ suppositione sed verâ participatione rei imputatae Imputation doth not stand upon any fictitious supposition but upon a true participation of the thing imputed These things being thus laid down I shall come directly to the point my Opinion is That the Righteousness of Christ is not meerly the meritorious cause of Justification but somwhat more neither is it meerly imputed to us in the Effects but it self as a satisfaction is so far imputed to us as to be the material cause of Justification as to the Law I think nothing can be more proper to justifie us as the Law than that which satisfied it I cannot tell how to suppose that one thing should satisfie the Law and another justifie against it And here I shall first lay down my Reasons and then answer the Objections made against my Opinion For Reasons I shall offer several things First I shall begin with that memorable phrase The Righteousness of God which cannot but be of great moment in this point some take it for the mercy of God and so it is sometimes taken in the Old Testament The Mercy of the Lord is upon them that fear him and his Righteousness unto Childrens Children Psal 103.17 where Mercy and Righteousness are one and the same but in the New Testament where this phrase often occurs it is never so taken the Righteousness of God is revealed in the Gospel Rom. 1.17 Revealed that which before was only obscurely hinted was in the Gospel clearly opened but the Mercy of God was not only darkly hinted but openly proclaimed in very high and stately terms in the Old Testament An Instance we have of it Exod. 34.6 and 7. where the Titles of Mercy carry as much of Glory and Magnificence as any thing can do We are said to be made the Righteousness of God 2 Cor. 5.21 but never to be made his Mercy neither would be at all proper to say so Others take it for our Inherent Graces which are our Evangelical Righteousness but these though they come down from Heaven are never called the Righteousness nay on the contrary they are called our own as being inherent in us Hence we find Your Faith Rom. 1.8 your Love 2 Cor. 8.8 your Patience Luke 21.19 your Hope 1 Pet. 1.21 your Righteousness Matth. 5.20 that which in Scripture is called the Righteousness of God is not the same with that which is called our own there were our Inherent Graces imported in that phrase Faith which is a prime excellent Grace must have its share therein but the Righteousness of God is by Faith Rom. 3.22 Therefore it is not Faith the Righteousness of God is upon the Believer therefore it is not in him Others take it for Pardon but neither can this Interpretation stand The Jews were ignorant of God's Righteousness Rom. 10.3 but surely they were not ignorant that God was a God pardoning iniquity that Pardon which in the Old Testament is elegantly decyphered by Covering Blotting out Remembring no more Casting away sin is not in the New vailed in an Expreslion so obscure and improper for it as that of the Righteousness of God seems to be to that intent leaving these I take it that the Righteousness of God imports that of Christ and in this sence the phrase is as Glorious and Illustrious as it would be obscure and improper to denote Pardon The Righteousness of Christ is indeed the Righteousness of God it is the Righteousness of him who is God of him whose Blood is called the Blood of God it is a pure perfect Righteousness which can consist before the Tribunal of God which was by God ordained to make us Righteous This is it which being before but darkly hinted was in the Gospel manifestly revealed this is that which is upon the Believer as a rich Covering to hide his imperfections this is it which the Jews were ignorant of and submitted not unto the Apostle tells us That they submitted not to the Righteousness of God Rom. 10.3 and what that Righteousness is the next Verse expresses for Christ is the end of the Law for Righteousness to every one that believeth the Law hath its end in nothing but in his Righteousness which satisfied it But besides there is one place which in terminis calls the Righteousness of God the Righteousness of Christ to them who have obtained like precious Faith with us through the Righteousness of God and our Saviour Jesus Christ 2 Pet. 1.1 Observe it is not through the Righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God and of our Saviour Jesus Christ as noting two Persons but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God and our Saviour as betokening one as Bishop Downham hath observed like that Tit. 2.13 The glorious Appearance of the great God and our Saviour where one Person is intended Thus far it appears that the Righteousness of God denotes the Righteousness of Christ That which remains is to enquire Whether the Righteousness of God never import any more than a meer meritorious cause 'T is true in that place 2 Pet. 1.1 it imports no more but in others it speaks further We are made the Righteousness of God 2 Cor. 5.21 The Righteousness of God is upon us Rom. 3.22 and as a paraphrase upon the Righteousness of God the Apostle tells us that Christ is the end of the Law for Righteousness to the Believer Rom. 10.4 Here I take it the Righteousness of Christ is set forth not only as a meritorious antecedent cause of Justification but as an Ingredient a material cause in it he that hath only the effect cannot be said to be made the Impetrating cause no more can we be said to be made the Righteousness of Christ if we only have the fruit of it not the thing it self That Righteousness as a meritorious cause may be said to be for us but not to be upon us unless by Imputation it be made ours Christ in respect of Merit only is no more for Righteousness which yet is the Emphasis of the Text than for sanctifying Graces these being as much merited as the other Christ is so far Righteousness as he is the end of the Law and that he is in the satisfaction it self not in Remission which is the effect of it the Satisfaction it self therefore is made ours in Justification It seems to me a great departure from the Text to say Christ is the end of the Law for Righteousness that is for Pardon which is the Effect or for Impunity which is the Effect of the Effect Secondly It is utterly impossible that there should be a Justification without a Righteousness Constitutive Justification makes us Righteous Estimative or sentential Justification esteems or pronounces us such a Justification cannot be without a Righteousness nor can any thing be a Righteousness unless it answer the Law What then is our Righteousness as to the Law Faith answers the Gospel terms But what answers the Law Surely nothing under Heaven
thing of vast import and consequence therefore he would do it with the greatest strength of intention and affection David like he calls upon his Soul and all that is within him to intend the thing in hand but because when he hath done his utmost there will yet be many failures and infirmities the holy Man looks up to Mercy for a Pardon and offers up all his Duties in and through Jesus Christ the great Mediator In the Old Testament the holy Man prayed thus Remember O my God and spare me Neh. 13.22 Enter not into judgment with thy Servant Psal 143.2 If thou Lord shouldest mark iniquities who shall stand Psal 130.3 The sense of their many imperfections made them fly to a Mercy-seat In the New Testament we are expresly directed To do all in the Name of the Lord Jesus Col. 3.17 To make our approaches to God in and through him Eph. 2.18 To offer up spiritual Sacrifices acceptable to God by him 1 Pet. 2.5 Every Duty must be tendred unto God in and through the Mediator therefore the holy Man doth not stand upon the Perfection of his Services but implore a Pardon of his Infirmities neither doth he tender his Services immediately unto God but he puts them into the hand of Christ that being perfumed and as it were glorified by his merits they might from thence ascend up before God and be graciously accepted by him Moreover because Ordinances are but Medium's and Chanels of Grace the Holy Man in the use of them lifts up his Eyes to God to have them filled with the Divine Spirit and Blessing a meer outward Sanctuary of Ordinances will not serve his turn he would see the Power and the Glory the goings of God in it He cannot live by Bread only not the Life of Nature by the Bread of Creatures only not the Life of Grace by the Bread of Ordinances only in both he waits for that word of Blessing which proceeds out of God's Mouth this is that which makes the Ordinance communicate Grace and Comfort to us When the Word is preached it is not enough to the holy Man to have the Sacred Truths outwardly proposed or to hear the voice of a Man teaching the same but his Heart and his Flesh cry out for the Living God Oh! that God would speak inwardly in words of Life and Power that deep and Divine impressions might be made upon the Heart to sanctify it by the Truth and to cast it more and more into the mould of the Divine Will Oh! that God would come and shine into the Heart that he would uncover the holy things and bring forth Evangelical Mysteries to the view that the Heart might be ravished in the sweet odours of Christ that the Promises might flow out as a Conduit of Celestial Wine and make the Soul taste some drops of the pure Rivers of pleasure which are above This is the desire and expectation of the holy Man in hearing in like manner in Prayer it is not enough to him to pour out words before God but he looks for the holy Spirit to help his Infirmities and breath upon his Devotions that as Christ pleads above by his Merits and Sweet-smelling Sacrifice so the Holy Spirit may plead in the Heart with sighs and groans that cannot be uttered being conscious to himself what a thing his Heart is how much coldness hardness straitness is yet remaining there he waits for the Spirit to be as fire from Heaven to inflame the Heart and make it ascend up unto God to melt it and make it open and expand towards Heaven to set it a running in Spiritual fluency and enlargements towards God The holy Man esteems all to be lost and to no purpose unless he can have some converse and communion with God in every ordinance his Heart and the Ordinance have both the same scope and tendency that there may be a Divine intercourse between God and him God draws and he runs Cant. 1.4 God saith Seek ye my Face And the Soul answers Thy Face Lord will I seek Psal 27.8 There are Divine Influences and Spirations on God's part and there are compliances and responses in the holy Heart in Prayer it burns and aspires after him who set it a fire by the communications of his Grace and Love in Praise it carries back the received Blessings and lays them down at the feet of the great Donor in the hearing of the Word it hath something or other to answer to every part it trembles at the threatning it leaps up and in triumphs of Faith embraces the Promise it complies with the pure Command in holy Love and Obedience without this Communion in which God and Man spiritually meet together the holy Man looks on Ordinances but as dry empty things void of Life and separate from their chief end but if the holy Spirit breath upon the Heart and that breath out it self to God if the Soul set it self to seek God's Face and that irradiate the Duty then the Ordinance is full of Life and reaches its end The holy Man then perceives that God is in it of a truth hence one as Bellarmine relates used to rise from Duty with these words Claudimini oculi mei claudimini nihil enim pulchrius jà m videbitis Be shut O my Eyes be shut for I shall never behold a fairer object than God's Face which I have now beheld Take him in Alms and Charity he is holy there he knows that he was born nay and by a Divine Generation born again that he might do good It was a notable Speech of the Philosoper The Beasts Plants Sun Stars were designed for some work or other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what are you for When he thinks that he is a Man a rational Creature and which is more a new Creature and by Adoption one of the Seed Royal of Heaven he sees a necessity laid upon him to be fruitful in Charity and Good Works If he who hath a first and a second Birth who hath the good things of Nature and Grace do not do good who shall do it or where may it be expected The holy Man therefore sets himself to do good he doth not only do the outward work of Charity but he doth it readily and freely when an object of Charity meets him he doth not say Go and come again when he himself goes to the Mercy-seat he would not have God delay or turn him off after that manner Neither will he do so to his poor Brother not only the command of God but the taste that he hath of the Divine Grace make him ready and free in good Works his Good Works have not only a Body but there is a free Spirit in them and as the thing given supplies the Receiver's want so the manner of giving revives his Spirit The holy Man doth not only give Alms but he doth it out of Love and Compassion Beneficentiâ ex Benevolentiâ manare debet he doth good out of
good will he opens his heart as well as his hand he doth not only draw out his Alms but his Soul to the hungry he doth not only give outward things but himself in real compassions to the afflicted he knows that Sacrifice is not acceptable to God without Mercy no more is the outward Alms-deed without inward Pity he therefore as the Elect of God puts on Bowels of Mercy that when his hand is distributing his Bowels may be moved towards those in misery that he may not give a meer external thing but aliquid sui ipsius something of himself I mean his Compassion Si nihil habes da lacrymulam magnum enim solatium afflicto est misericordia Naz. Orat. 16. it doubles the Alms to give it with Pity meer Mercy in it self is a comfort to the afflicted but when it comes with a supply of necessaries in its hand it is then a comfort in matter and manner Moreover the holy Man hath not only humane Bowels but Christian in all his acts of Charity he moves from an high Principle and unto an high end and upon that account the Apostle calls those acts Pure Religion Jam. 1.27 And St. Ipsa misericordia si propter Deum non fit non est Sacrificium Sacrificium res divina est Aust de Civ Dei l. 10. c. 6. Austin call them a Sacrifice a Divine thing First I say He acts from an high Principle he doth not extend Mercy to Men in misery only out of humanity but out of love to God he doth not respect them meerly because they are his own Flesh such as are in conjunction of Nature with him but chiefly because they are rational Creatures such as stand in Relation to God and are capable of union with him the love of God who alone is to be loved for himself is the great Wheel which moves our Love and Mercy towards our Neighbour St. John argues thus Whoso seeth his Brother have need and shutteth up his Bowels of compassion from him how dwelleth the Love of God in him 1 Joh. 3. 17. It is all one as if he had said There is no Love of God at all in him for if there were any that would open his Bowels towards his Brother Piety towards God is the right Fountain of Charity towards Men. Again De Doctr. Christ l. 3. c. 10. He acts unto an high end Charitas est motus animi ad fruendum Deo propter ipsum se proximo propter Deum saith St. Austin Charity is the motion of the Soul to enjoy God for himself and it self and its Neighbour for God The holy Man in his acts of Charity hath a Supream respect unto God he would resemble and glorify God in them there is nothing wherein he can shew himself more like unto God than in Mercy and Love God when he proclaims his Name Exod. 34.6 insists very much upon Mercy He is good and doth good Psal 119.68 Therefore the holy Man would be still a doing of good that he might in his Sphear though but a little one resemble that God who doth good in the great Sphear of Nature God makes his Sun to shine and rain to fall every where and the holy Man who would be like him endeavours to shine in good works and drop in Charities upon all occasions in all he would have no other center than God and his Glory his aim is that those drops and models of Mercy which are in him may bear witness to the infinite Fountain and Ocean of Mercy which is above still he desires that God in all things may be glorified Take him in prosperity he is holy there I may say of him what the Historian saith of Mauritius the Emperour His Prosperity doth not make him leave his Piety He esteems himself less than the least of God's Mercies he holds all that he hath in capite of God the great Donor he desires to see free Grace in every crum of Bread drop of drink and moments patitience when there is a Table spread and a Cup running over and an affluence of all good things he suffers nothing to be lost but returns all in a thankful acknowledgment unto the giver Thus holy David All things are of thee 1 Chr. 29.14 Life Health Peace Prosperity the whole Catalogue of Blessings are from God the holy Man looks on it as no less than Sacriledge to substract the least fragment from him He looks upon Blessings in dependance upon their Original he sees the sence and meaning of them to be this that our hearts may be guided and directed by them to the infinite Fountain of Goodness He possesses them but he will not be possessed by them they may flow round about him but they must keep their distance and not enter into the heart which is reserved as an holy place for God while they stand without and minister to the outward Man they are Blessings and Glasses of the Divine Goodness but if once they lean their station and are taken into the Heart they are Idols and Vanities there is a blast and a curse upon them because they turn away the Heart from God the Fountain of Living Waters In the midst of all outward Blessings the holy Man is but a Pilgrim in this World here is not his Happiness his happiness or center of rest he looks after far greater and nobler things thaâ— those which grow here below Corn and Wine and Oil are in his Eyes but poor things in comparison of God's favour Heaven is his Country and by a Divine touch from thence his Heart though courted by the World will point thither he resolves with himself he will be happy only in God and in nothing else whilst he is here he uses his outward good things in the fear of God He knows that The Earth is the Lord's and the fulness thereof God is the absolute Proprietor and Man but a Steward only The poor Man in his necessities hath a right to have supply out of the superfluities of the Rich the Charity of the Rich is but Fidelitas in alieno Faithfulness in that which is another Man's Luke 16.12 Riches are a Talent and must be accounted for if oppression make the beam cry out of the wall or if outward things become the fuel of of lust or if the non-user bring a rust upon them it will be a very ill reckoning at the last day therefore the holy Man endeavours to perform his trust he is what his Riches call for rich in good Works the Goodness of God to him makes him good to others the open hand of the great Donor makes him ashamed to shut his own his great interest lies in the other World and upon that account the exchanges his outwards things thither by such acts of Charity as follow him and live for ever Take him in adversity he is holy there as in prosperity his answer is what was so much in the mouth of the ancient Christians Deo
gratias Aust in Psal 132. God be thanked for this Mercy and that Mercy so in adversity his answer is an holy Silence under God's hand or if he open his mouth it is in some such Language as that It is the Lord let him do what seemeth him good who should sit at the Stern and rule all but he his Will is supream and a law to it self his actions are all just and wise the holy Man will not murmur or charge him foolishly he will not interpose in the Government or so much as start a thought that things might be better ordered than they are what ever his sufferings be still he would have God govern still he concludes nothing can be better than that which God doth When he is tossed on Earth he casts his Anchor in Heaven his Heart is fixed trusting in the Lord in an admirable manner he hangs upon him who smites him he adheres to him who seems to cast him off he looks for a secret support from him who presses him down he expects that the very hand which wounded should heal him though all outward things take wing and fly away he will not part with God though God wrap up himself in a cloud of black Providences yet he will wait at the door of one Promise or other till he have a smile or glimpse of the Divine favour and if that be suspended yet he will wait on and comfort himself the affliction is not Hell all the troubles of this Life are but the ashes of the furnace a little time will blow them away and then comes an Heaven an Eternity of joy and comfort which pays for all The holy Man will wait but that is not all he sets himself seriously to read the meaning of the Cross and by comparing his Heart and this affliction he picks out the sence thus Here saith he pointing to his Heart is the vanity and there 's the Fan which drives away the Chaff here 's the dross of earthly affections and there 's the Fire which melts it away here are the ill humours and there the bitters Pills which purge them out and while he is humbling himself in such considerations as these at last he comes to read Love in the Cross and to have a sweet experience that even that works for his good God doth it in faithfulness to wean him from the Breasts of Creatures and to endear Heaven to him to make him learn that great Lesson To be subject to the Father of Spirits and live for ever to make his Faith and Patience come forth as gold doth out of the Furnace in their pure lustre and glory and as soon as he perceives this all is well he can now sit down and sing Deo gratias not to Blessings only but also to Afflictions upon the whole account he finds That it was good for him that he was afflicted Thus he sanctifies God under the Cross Take him in his Contracts and Dealings in the World he is holy there he doth according to that golden Rule Do to others as he would have them do to him In his Contracts he deals Bonâ fide truly and honestly so he makes and so he performs them In Selling he will have no more gain than what is reasonable and in a just proportion In Buying he will allow as much he imposes not upon an unskillful Person but uses him as one would a Child in a fair manner he will not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 go beyond his Brother he will not have Lucrum in Arcâ damnum in Conscientiâ gain in the Purse with loss in the Conscience No he loves plainness he speaks the truth he doth that which is just and right he carries himself like a true honest Man and this he doth with a respect to God Three great things God calls for in the Prophet To do justly and to love Mercy and to walk humbly with God Micah 6.8 If there be no Righteousness there will be no Mercy if there be no Mercy there will be no humble Walking with God Three great things the Gospel Grace calls for in the Apostle To live soberly righteously and godly in the World Tit. 2.12 Here is Summa Vitae Christianae the total of Christianity to live soberly as to our selves righteously as to others and godly as to God Still Righteousness is one of the three the holy Man deals justly not meerly because it is congruous to his own Reason but because it is congruous to the will of God the fear of God urges him to it If he did oppress Destruction from God would be a terror to him Job 31.23 A Divine Nemesis would pursue and overtake him the love of God constrains him to it God is true to him and he will not be false to others God is mercifull to him and he will not be unjust to others The honour of Religion calls for it from him He that is pious in the first Table must not be wicked in the second A Christian must not in Honesty be below a Pagan the Child of Grace must not live against Principles of Nature Grace is not to take away Morality but to refine and spiritualize it An horrible shame and blot it would be upon Christianity if Pagans should live as Men in just and fair dealing among themselves and yet Christians should live as Wolves or Beasts of prey tearing and devouring one another In nobis Christus patitur opprobrium De Gub. Dei lib. 4. saith Salvian As often as we do wrong the Holy JESVS suffers a Reproach in us The Holy Man therefore will deal justly that Religion may not suffer by him Lastly Take him in a Calling he is holy there he knows he must not be idle That of Cato hath been received as an Oracle Nihil agendo malè agere discis Idleness teaches to do evil it opens an ear to every extravagant motion it entertains every sinful fancy it tempts the Devil the great Tempter to tempt us St. Jerom adviseth his Friends thus Semper aliquid boni operis facito ut Diabolus te semper inveniat occupatum Be always a doing of some good thing that the Devil may not find thee at leisure the Holy Man therefore will have a Calling and therein he will abide with God 1 Cor. 7.24 and his Works by a Divine Prerogative are wrought in God Joh. 3.21 The Ordinance of God which saith That he must eat in sudore vultûs in the sweat of his brow presses him to diligence that he may do what the idle Man cannot eat his own Bread The All-seeing Eye of God which is upon all his ways makes him faithful in his station A mean Servant if holy serves in singleness of Heart fearing God Col. 3.22 The Eye of God which is upon him causes him to be upright in the service the Holy Man in the Works of his Calling so carries himself Davenant in Col. c. 3. ac si nihil aliud in hoc mundo esset