duration no end of his affection He can still say I am that I am What I was I am and I will be what I am men cannot say so they are like the Brooks that the companies of Teman looked after thought to have found them in Summer as they left them in Winter but behold they were dried up the companies ashamed God cannot make thee ashamed of thy hope because he is faithfull able Ability and Fidelity is a sure Anchor to hold by in all storms and tempests Such is God in himself now there are two manner of wayes he vents himself toward the Creatures In a comfortable way or in a terrible way This glorious perfection and Almighty power hath an issue upon sinners and it runs in a twofold channell of mercy and justice Of mercy towards miserable sinners that finds themselves lost and flee unto him and take hold of his strength and justice towards all those that flatter themselves in their own eyes and continue in their sinnes and put the evill day far off There is no mercy for such as fear not justice and there is no Justice for such as flee from it unto mercy The Lord exhibites himself in a twofold appearance according to the condition of sinners He sits on a Throne and tribunal of Grace mercy to make accesse to the vil est sinner who isafraid of his wrath and would 〈◊〉 be at peace with him and he sits on a Throne of justice and wrath to seclude and debar presumptuous sinners from his Holinesse There were two mountains under the Law one of cursings another of blessings These are the Mountains God lets his Throne upon and from these he speaks and sentences mankind From the Mountain of cursings he hath pronounced a curse condemnatory sentence upon all flesh for all have sinned therefore he concludes all under sin that all flesh might stop their mouth and the whole world become guilty before God Now the Lord having thus condemned all Mankind because of disobedience he sits again upon the Mountain of Blessings and pronounces a sentence of absolution of as many as have taken with the sentence of condemnation and appealed to his grace and Mercy and those which do not so the sentence of condemnation stands above their heads unrepealed He erects his Tribunal of Justice in the Word for this end that all flesh might once be convicted before him and therefore he cites as it were and summons all men to fift themselves and compear before his Tribunall to be judged he layes out an accusation in the Word against them he takes their consciences witnesse of the truth of all that is charged on them and then pronounces that sentence on their conscience Cursed is he that abides not in all things which the conscience subsumes and concludes it self accursed and subscribes to the equity of the sentence and thus the man is guilty before God and his mouth stopped he hath no excuses no pretences he can see no way to escape from Justice and God is justified by this means in his speaking and judging Psal. 51. 4. The soul ratifies and confirms the truth justice of all our threatnings judgements Rom. 3. 4. Now for such souls as joyn with God in judging and condemning themselves the Lord hath erected a Throne of grace Tribunall of mercy in the word whereupon he hath set his Son Jesus Christ Psal. 2. 6. and 89. 14. and 45. 6. Heb. 1. 8. And O this Throne is a comfortable Throne mercy and truth goes before the face of the King to welcome entertain miserable sinners to make access to them And from this Throne Jesus Christ holds out the Scepter of the Gospel to invite sinners self-condemned sinners to come to him alone who hath gotten all finall judgement committed to him that he may give eternall life to whom he will Ioh. 5. 21 22. O that is a sweet and ample Commission given to our Friend Brother Jesus Christ power to repeal sentences past against us power to loose them whom Justice hath bound power and authority to absolve them whom justice hath condemned and to blesse them whom the Law hath cursed to open their mouth to praise whose mouth sin and guiltinesse hath stopped power to give the answer of a good conscience to thy evill self-tormenting conscience in a word he hath power to give life to make alive and heal those who are killed or wounded by the Commandement Now I say seeing God hath of purpose established this Throne of mercy in the Word thou mayest well after receiving and acknowledging of the justice of the curse of the Law appeal to divine mercy and grace sitting on another Throne of the Gospel thou may if thy conscience urge thee to despair and to conclude there is no hope thou may appeal I say from thy conscience from Satan from Justice unto Jesus Christ who is holding out the Scepter to thee the Minister calls thee Rise and come stand no longer before that Bar for it is a subordinate Judicatory there is a way to redresse thee by a higher court of Grace Thou may say to justice to Satan to thy own Conscience It is true I confesse that I deserve that sentence I am guilty and can say nothing against it while I stand alone but though I cannot satisfie and have not yet there is one Jesus Christ who gave his life a ransom for many and whom God hath given as a propitiation for sins he hath satisfied and paid the debt in my name go and apprehend the Cautioner since he hath undertaken it nay he hath done it and is absolved Thou had him in thy hands O justice Thou had him Prisoner under the power of death since you have let him go then he is acquited from all the charge of my sins therefore since I know that he is now a King hath a Throne to judge the world and plead the cause of his poor sheep I will appeal to him refer the cause to his decision I will make my supplication to him and certainly he will hear and interpole himself between wrath and me he will rescind this sentence of condemnation since he himself was condemned for us and is justified it is Christ that died nay rather is risen again who shal condemn me He is near that justifies me Rom. S. 33. 34. Now iâ—… thou do indeed flee into him for refuge that City is open for thee and nothing to prejudge thy entry but no curse no condemnation can enter in it Rom. 8. 1. He will justifie absolve thee from all things whereof the Law could not justifie thee but condemn thee there is forgivenness with him that he may be feared David may teach thee this manner of appellation Ps. 130. 142. 2. of appealing from the deserved curse to free undeserved blessing mercy in Christ. Let us consider this Name of the Lord and it shall answer all our suspicions
therefore there are many differences between us the brethren because we are not one perfectly in him therefore we are not one as he and the Father is one But when he shal be in us and we in him as the Father is in the Son and the Son in the Father then shal we be one among our selves then shal we meet in the unity of the faith into a perfect man into the measure of the stature of the fulness of Christ Eph. 4. 13. Christ is the uniting Principle while the Saints are not wholly one uni tertio they cannot be perfectly one inter se among themselves Consider this I beseech you Christs union with the Father is the foundation of our union to God and our union among our selves this is comfortable the ground of it is laid already Now it is not simply the unity of the Father and the Son in essence that is here meant for what shadow resemblance can be in the world of such an incomprehensible mystery But it is certainly the Union and Communion of God with Christ Jesus as Mediator as the head of the Church which is his Body Therefore seeing the Father is so wonderfully well pleased and one with Christ his wel-beloved Son Messenger of the Covenant chief party contracting in our name he is by vertue of this one with us who are his seed and members And therefore the members should grow up in the head Christ from whom the whole body makes increase according to the effectuall working of the spirit in it Eph 5. 15 16. Now if the union between the Father and Christ our Head cannot be dissolved and cannot be barran and unfruitfull then certainly the spirit of the Father which is given to Christ beyond measure must effectually work in every member till it bring them to the unity of the Faith and to the measure of the perfect man which is the fulnesse of Christ. So then every believing soul is one with the Father as Christ is one because he is the Head and they his members the day is coming that all the members shal be perfectly united to the Head Christ grow up to the perfect man which is the stature of Christs fulnesse and then shal we all be made perfect in one we shal be one as he is one because he and we are one perfect man Head and Members Now to what purpose is all this spoken I fear it doth not stirre up in our souls a desire after such a blessed life whose heart would not be moved at the sound of such words Our fellowship is with the Father and his Son we are made perfect he in us and we in him Certainly that soul is void of the Life of God that doth not find some sparkle of holy ambition kindled within after such glorious and blessed condition But these things sevour not and taste not to the most part the naturall man knows them not for they are spiritually discerned How lamentable is it that Christ is come to restore us to our lost blessednesse and yet no man almost considers it or layes it to heart O how miserably twice miserable is that Soul that doth not draw near to God in Christ when God hath come so near to us in Christ that goes a whoring after the lust of the eyes and flesh and after the imaginations of their own heart and will not be guided by Christ the way and life to glory Thou shalt destroy them O Lord Psal. 73. 27. All men are far off from God from the womb Behold we may have accesse to God in Christ woe to them that are yet far off and will not draw near they shal all perish I exhort you to consider what you are doing The most part of you are going away from God you were born far off and you will yet go further know what you will meet with in that way Destruction Ye have never yet asked in earnest for what purpose you came into the World What wonder you wander and walk at randome seing you have not proposed to your selves any certain scope and aime It is great folly You would not be so foolish in any petty businesse But O how foolish men are in the main businesse The light of the body is the eye if that be not light the whole body is full of darknesse If your intention be once right established all your course will be orderly but if you be dark and blind in this point have not considered it you cannot walk in the light your whole way is darknesse The right consideration of the great End would shine unto you and direct your way but while you have not proposed this end unto your self the enjoyment of God you must spend your time either in doing nothing to that purpose or doing contrary to it All your other lawfull businesse your callings and occupations are but in the by they are not the end nor the way but you make them only your businesse they are altogether impertinent to this end And the rest of your walking in lust and ignorance is not only impertinent but inconsistant with it and contrary to it If you think that you have this before your eyes to enjoy God I pray you look upon the way you choose Is your drunkennesse your swearing your uncleannesse your contentions and railings and such works of the flesh are those the way to enjoy God Shal not these separate between God and you Is your eating and drinking sleeping as beasts and labouring in your callings are these all the means you use to enjoy God Be not deceived you who draw not near God by Prayer often in secret and by faith in his Son Christ as lost miserable sinners to be saved and reconciled by him you have no fellowship with him and you shal not enjoy him afterward You whose hearts are given to your covetousnesse who have many lovers and idols besides him you cannot say Whom have I besides thee in the earth No you have many other things beside God You can have nothing of God except you make him all to you unlesse you have him alone My undefiled is one Cant. 6. 9. He must be alone for his glory he will not give to another If you divide your affections and pretend to give him part your lusts other part you may be doing but he will not divide his glory so he will give no part of it to any other thing But as for those souls that come to him and see their misery without him O know how good it is It s not only good but best yea only good it is bonum it is optimum yea it is unicum there is none good save one even God and there is nothing good for us but this one to be near God and so near that we may be one one spirit with the Lord for he that is joyned to the Lord is one spirit Rejoice in your portion and long for the
the Holy Ghost all of them first agreeing in one Testimony the Father declares from heaven that he is abundantly well pleased with his Son not only because he is his Son but even in the undertaking and performing of that work of Redemption of sinners It is therefore his most serious invitation and peremptory command to all to hear him and believe in him Mat. 3. 17. 1 Ioh. 3. 23. Nay if we speak properly our salvation it is not the businesse of Christ alone as we imagine it but the whole God-head is interessed in it deeply so deeply that you cannot say who loves it most or likes it most The Father is the very fountain of it his love is the spring of all God so loved the World that he hath sent his Son Christ hath not purchased that eternal love to us but is rather the gift the free gift of eternal love And therefore as we have the Son delighting among the sons of men Pro. 8. and delighting to be imployed and to do his will Psal 40. So we have the Father delighting to send his Son taking pleasure in instructing him and furnishing him for it Isa. 42. 1. And therefore Christ often professed that he was not often about his own vvork but the Fathers work vvho sent him and that it was not his own will but his Fathers he was fulfilling Therefore he should not look upon the head-spring of our salvation in the Son but rather ascend up to the Father whose love wisdome did frame all this And thus we may be confident to come to the Father in the Son knowing that it was the love of the Father that sent the Son though indeed we must come to him only in the Son in the name of Christ and faith of acceptation through a Mediator not because the Mediator purchaseth his good-will but because his love and good-will only vents in his beloved Son Christ and therefore he will not be known nor worshipped but in him in whom he is near sinners and reconciling the world to himself And then the Holy Ghost concurrs in this Testimony and as the Son had the work of purchasing rights and interests to grace and glory so the great work of applying all these priviledges to Saints and making them actually partakers of the blessings of Christ his death is committed in a special way to the Holy Ghost I will send the Comforter c. So then Father Son Holy Ghost all agree in one that Jesus Christ is a sure refuge for sinners a plank for ship-broken men a firm sure foundation to build everlasting hopes upon there is no party dissenting in all the Gospel the businesse of the Salvation of lost souls is concluded in this holy Counsell of the Trinity with one voice as at first all of them agreed to make man Let us make man So again they agree to make him again to restore him to life in the second Adam Who ever thou be that wouldst flee to God for mercy â—…o it in confidence the Father the Son the holy Ghost are ready to welcome thee all of one mind to shut out none to cast out none But to speak properly it is but one love one will one counsell and purpose in the Father Son and Spirit for these three are one and not only agree in one they are one and what one purposes oâ—… loves all love purpose I would conclude this matter with a word of direction how to worship God which I cannot expresse in fitter terms then these of Nazianzen I cannot think upon one but by and by I am compassed about with the brightnesse of three and 〈◊〉 cannot distinguish three but I am suddenly driven back unto one There is great ignorance mistake of this even amongst the best Christians the grosser sort when they hear of one God only thinks Christ but some eminent man and so direct their prayers to God only excluding the Son and Holy Ghost or when they hear of three Persons the Father the Son Holy Ghost they straight way divide their Worship imagine a Trinity of Gods And I fear those of us who know most use not to worship God as he hath revealed himself Father Son Holy Chost and yet one God our minds are reduced to such a simple unity as we think upon one of them alone or else distrâ—…cted and divided into such a plurality that we worship in a manner three Gods in stead of one It is a great mystery to keep the right middle way Learn I beseech you so to conceive of God so to acknowledg him and pray to him as you may do it in the name of Jesus Christ that all the Persons may have equal honour and all of them one honour that while you consider one God you may adore that sacred blessed Trinity while you worship that holy Trinity you may straight way be reduced to an Unity To this wonderfull and holy One Father Son Holy Ghost be all Praise and Glory Eph. 1. Who worketh all things after the Counsell of his own will Job 23. He is in one mind who can turn him c. HAving spoken something before of God in his Nature and Being and Properties we come in the next place to consider his glorious Majesty as â—…e staâ—…s in some nearer relation to his creatures the works of his hands For we must conceive the first rise of all things in the world to be in this self-being the first conception of them to be in the Womb of God's everlasting purpose and Decree which in due time according to his appointment brings forth the childe of the creature to the light of actual existence and being It is certain that his Majesty might have endured for ever possessed himself without any of these things If he had never resolved to create any thing without himself he had been blessed then as now because of his full and absolute self-sufficient perfection His purposing to make a world his doing of it ads nothing to his inward blessednesse and contentment this glorious and Holy One incloses vvithin in his own being all imaginable perfections in an infinite and transcendent manner that if you remove all created ones you diminish nothing if you add them all you encrease nothing Therefore it was the superabundance of his perfection that he resolved to shew his Glory thus in the world It is the creatures indigence limited condition which maketh it needfull â—…o go without its own compasse for the happinesse of its own being Man cannot be happy in loving himself he is not satisfied with his own intrinsick perfections but he must diffuse himself by his affections desires endeavours as it vvere walk abroad upon these legs to fetch in some supply from the creatures or Creator The creature is constrained out of thus to go out of it self which speakes much indigence and want within it self But it is not
he doth first and so some do rank his decrees that he had first a thought of glorifying men and to attain this end he purposed to give him grace and for this purpose to suffer him to fall for all to create him But we must not look thus upon it either it were a foolish rediculous counsell unbeseeming the poor wisdom of man to purpose the glorifying of man whom he had not yet determined to create therefore we should alwayes have in our mind that the great end and project of all is the glory of his mercy and justice upon men and this we may conceive is first in order neither mens life nor death but Gods glory to be manifested upon men Now to attain this glorious end with one inclination or determination of his will not to be distinguished or severed he condescends upon all that is done in time as one compleat and intire mean of glorifying himself so that one of them is not before another in his mind but all together for attaining this he purposes to create man he ordains the fall of all men into a state of sin and misery some of these upon whom he had resolved to shew his mercy he gives them to Christ to be redeemed restored by grace Others he fore-ordains them to destructions all this at once without any such order as we imagine Now though he intend all this at once and together yet it doth not hence follow that all these must be executed together as when a man intends to build a house for his own accommodation there are many things in the house upon which he hath not severall purposes But yet they must be severally and in some order done First the foundation laid then the Walls raised then the roof put on yet he did not intend the foundation to be for the walls or the walls for the roof but altogether for himself Even so the Lord purposes to glorifie his mercy and justice upon a certain number of persons and for this end to give them a being to govern their falling into misery to raise some out of it by a Mediator and to live some into it to destruction all this as one intire mean to illustrate his glorious mercy and justice but these things themselves must be done not all at once but one before another either as their own nature require or as he pleaseth the very nature of the thing requires that man be created before he sin that he sin and fall before a Mediator suffer for his sin and that he have a being before he have a glorious being and that he have a sinfull and miserable being before he have this glorious and gracious being which may manifest the grace and mercy of God But it is the pleasure of the Lord that determines in what time and order Christ shal suffer either before or after the conversion of sinners or whether sinners shal presently be instated in glory and perfectly delivered from all sin at their first conversion or only in part during this life Seeing then this was his Majesties purpose to make so many vessels of honour upon whom he might glorifie the riches of his grace end mercy And so many vessels of wrath upon whom he might shew the power of his anger You may think what needed all this businesse of mans redemption might not God have either preserved so many as he had appointed to glory from falling into sin and misery or at least have freely pardoned their sin without any satisfaction and out of the exceeding riches of his mercy and power have as well not imputed sin to them at all as imputed their sins to Christ who was not guilty What needed his giving so many to the Son and the Sons receiving them What needed these mysteries of Incarnation of Redemption seeing he might have done all this simply without so much pains and expence why did he choose this way Indeed that is the wonder and if there were no more end for it but to confound mortality that dare ask him what he doth it is enough Should he be call◅ down to the Bar of Humane Reason to give an account of his matters Who hath known the mind of the Lord or being his counsellour hath taught him That is in the depths of his unsearchable understāding that he chose to go this round to compasse his end by such a strange circuit of means when he might have done it simply and directly without so much pain yet it is not so hidden but he hath revealed as much as may satisfie or silence all flesh For we must consider that his great project is not simply to manifest the glory of his goodnesse but of his gracious and mercifull goodnesse the most tender and excellent of all therefore man must be miserable sinfull and vile that the riches of his grace may appear in choosing and saving such persons But that it may appear also how excellent he could make man and how vain all created perfections are being left to themselves therefore he first made man righteous and being fallen into sinne and misery he might straight way have restored him without more ado but his purpose was to give an exact demonstration of mercy tempered and mixed with justice and therefore he finds out the satisfaction in his eternall Counsell I have found a ransome and so he chooses Jesus Christ to be the head of these chosen souls in whom they might be again restored unto eternal life and these souls he in his everlasting purpose gives over to the Son to be redeemed and these the Son receives And thus the glory of mercy and justice shines most brightly yea more brightly than he had at first pardoned O how doth his love and mercy appear that he will transfer our sins upon his Holy Son and accept that Redemption for us and his Justice that a Redemption price he must have even from his Son when once he comes in the stead of sinners and in this point do the Songs of Eternity concenter Rom. 9. 22. and Eph. 1. 11. WE are now upon a high subject high indeed for an eminent Apostle much more above our reach the very consideration of Gods infinite wisdome might alone suffice to restrain our unlimited thoughts and serve to sober our minds with the challenge of our own ignorance and darknesse yet the vain and wicked mind of man will needs quarrell with God enter the lists of disputation with him about his righteousnesse and wisdome in the Counsel of Election and Reprobation But who art thou O man that replyest against God or desputes ver 20. This is a thing not to be disputed but believed and if ye will believe no more than ye can comprehend by sense or reason then ye give his Majesty no more credit than to weak mortall man Whatever secret thoughts do rise up in thy heart when thou hearest of Gods fore-ordaining men to Eternall life
knowledge and omniscience p. 128. SERMON XI Joh. 4. 26. The true knowledge that God is and that he is to be worshipped goes together HOw inexcusable they are who profess to believe a Diety do not worship him p. 129 It is the souls honour and happiness to worship God p. 130 It 's all one not to worship God at all and not to worship him as he hath commanded p. 131 What will-worship and what true worship is p. 132 The most part of worship though commanded hath no truth in it p. 133 Truth in worship is opposed to Ceremony p. 134 Many place all their Religion in externalls p. 135 Men ought to be most taken up with that in Religion upon which God layes most weight and wherein he is most delighted p. 136 It compleats our worship when the thing commanded is performed according as it is commanded p. 137 What is the right manner in worshipping God p. 138 The best litle acquainted with spiritual worship p. 139 True worship must have the stamp of Gods spiritual nature engraven on it p. 140 External worship necessary under the Gospel p. 141 The soul and spirit must be the first mover and chief agent in spiritual worship p. 142 The greatest part of our Religion is bodily exercise ibid. What makes Religion burdensome and unpleasant to us p. 143 Formality in worship the greatest controversie against the land ibid. SERMON XII Deut. 6. 4. 1 Joh. 5. 7. Of the Unity of Gods essence and the Trinity of Persons GOdliness and Mystery p. 144 There is an unlawfull curiosity in men to know those things that are kept secret p. 145 We are to believe the mystery of the Trinity though we know not how it is p. 146 The light of reason may convince men that there is but one God p. 147 Why Christ is called the Word p. 148 149 Of the three Witnesses upon earth p. 150 SERMON XIII Deut. 6. 4. Joh. 5. 7. Of the Unity of the God-head and Trinity of Persons THe whole Word of God profitable ibid. The unsearchableness of this mystery of the Trinity ought to compose our hearts to a reverend apprehension of Gods divine Majesty p. 151 Since there is but one God we ought to have no other besides him p. 152 153 We have much and strong consolation both from the thing witnessed and from the Witnesses that bear testimony p. 154 155 Faiths victory is from the object of it the Lord God Almighty p. 156 Few consider that Jesus Christ the Saviour is the Eternall Son of God and the sad consequences thereof p. 157 We are ready so far to mis-conceive of God as if the Father and the holy Ghost were not so well minded to the Salvation of sinners as Jesus Christ. p. 158 The mystery of the Trinity affords us this plain instruction how me ought to worship God p. 159 SERMON XIV Eccles. 1. 11. Job 23. 13. Of the Decrees of God GODS absolute self-sufficient perfection admits of no accession of blessedness from the things which he hath made p. 160 The Eternal purpose and Decree of God it it most wise p. 161 It is most absolute and free having no cause without himself p 162 It is the first rise of all things past present to come p. 163 It reaches to every particular being and act so that nothing falls out by chance p. 164 165 The purpose of God is one and unchangeable p. 166 167 How we are to understand those Scriptures which speak of his repenting p. 168 169 Whatever God hath purposed from Eternity that he executes in time p. 170 Gods commands do not so much signifie what he intends to effectuate as what is our duty ibid. How comfortable it is for a Christian to consider that whatsoever falls out is according to an Eternall Counsel p. 171 The Counsel of God irresistible p. 172 The consideration of Gods Eternal Counsel should teach us that sweet Lesson of submission wherein we are so much wanting and so unwilling to learn p. 173 Want of submission makes a mans yoke heavy and his bands strong p. 174 From the absolute Dominion of God over all things we are to learn confidence in him in all things and for all things p. 175 176 Who are heirs of the promise p. 177 It is a well-spring and fountain of consolation to the people of God that he is in one mind p. 178 SERMON XV. Eph. 1. 11. Rom. 9. 22 23. Of Predestination PRedestination a Mystery not to be curiously or boldly enquired into p. 179 For the right up-taking of Predestination we must know that there is not a plurality of purposes in God but one intire purpose concerning all things p. 180 As also that it is not the creature or any thing in the creature which is first in his mind but himself and his own glory p. 181 How men miscarry in conceiving of the purposes of God while they subject the most High to the Rules of Carnall Reason where of the Arminian fore-knowledge and how it derogates both from the Soveraignty of God and the wisdome of God ib. p. 182 Some make that first in his intention which is last in execution p. 183 184 185 186 187 Gods saving the vessels of mercy by a Redeemer is not simply to manifest the glory of his goodness but of his gracious and mercifull goodness p. 188 189 190 SERMON XVI Rom. 9. 22. Eccles. 11. Of Predestination HOw to silence all the secret surmises and mutinies of the heart concerning Predestination p. 191 192 How great wickedness it is to enquire into a cause of his will ibid. Men speak wickedly for God in the matter of Predestination p. 193 194 195 The Objections of Carnall Reason against Predestination tending to accuse God and justifie men answered p. 196 197 198 199 SERMON XVII Heb. 11. 3. Of Creation GOD is the Creator of all things these things which he hath made prove him to be God p. 200 201 When this visible world was made p. 202 The wickedness of mens curiosity in enquiring what God was doing before he made the world why he was so long in applying himself to this work ibid. p. 203 The Lord in the beginning of the world declares more manifestly his Eternity his Self-sufficiency and his Liberty p. 204 205 God made all things very good to declare his goodness and wisdome p. 106 The course of nature is one continued wonder ibid. The power of God doth eminently appear in making all things of nothing and how easie it was for him to do so p. 207 Why the Lord took six dayes to perfect the work of Creation p. 208 SERMON XVIII Heb. 11. 3. Heb. 11. 4. Of Creation IT is not believed or laid to heart that God made the Heaven and the Earth p. 209 210 The faith of Gods making the world is of singular use to a Christian through his whole course p. 211 212 213 SERMON XIX Gen. 1. 26. 27. Of the Creation of Man
by believing you do indeed honour him and he that honoureth the Son honoureth the Father Ioh. 5. 23. Here is a compendious way to glorifie God receive salvation of him freely righteousnesse and eternall life and this sets to a seal of Gods truth and grace and mercy and who so counts the Son worthy to be a Saviour to them and sets to their seal of approbation to him whom God the Father hath sent and sealed he also honours the Father and then he that honoureth the Father hath it not for nothing For them that honour me I will honour 1 Sam. 2. 30. saith the Lord And he that serves me him will my Father honour Joh. 12. 26. As the believing soul cares for no other and respects no other but God so he respects no other but such a soul I will dwel in the humble and look unto the contrite there is mutual respects and honours God is the delight of such a soul and such a soul is Gods delight that soul sets God on a high place in a throne in its heart and God sets that soul in a heavenly place with Christ Eph. 2. 6. yea he comes down to sit with us and dwell in us off his throne of Majesty Isa. 66. 1 2. 15 57 Psal. 73. 24. to the end Thou wilt guide me with thy counsel c. Whom have I in heaven but Thee c. It is good for me to draw near to God 1 John 1. 3. These things declare we to you that ye also may have fellowship with us and truly our fellowship is with the Father and with his Son Iesus Christ. And John 17. 21 22 23. That they all may be one as we are one I in them and they in me that they may be perfect in one c. IT is a matter of great consolation that Gods glory and our happinesse are linked together so that whosoever sets his glory before them singly to aim at they take the most compendious and certain way to true blessednesse His glory is the ultimat end of man and should be our great and last scope But our happinesse which consists in the enjoyment of God is subordinate to this yet inseparable from it The end of our Creation is communion and fellowship with God therefore man was made with an immortal soul capable of it and this is the greatest dignity and eminency of man above the creatures He hath not only impressed from Gods finger in his first moulding some characters resembling God in righteousnesse and holinesse but is created with a capacity of receiving more of God by communion with him Other creatures have already all they will have all theycan have of conformity to him but man is made liker than all and is fitted and fashioned to aspire to more liknesse and conformity so that his soul may shine more and more to the perfect day There was an Union made already in his first moulding and communion was to grow as a fragrant and sweet fruit out of this blessed root Union and similitude is the ground of fellowship communion That union was gracious that communion would have been glorious for grace is the seed of glory There was a twofold Union between Adam and God an Union of state and an Union of nature He was like God and he was Gods friend All the creatures had some liknesse to God some engravings of his power and goodnesse and wisdome but man is said to be made according to Gods Image Let us make man like unto us Other creatures had similitudinem vestigii but man had similitudinem faciei Holinesse and righteousnesse is Gods face the very excellency and glory of all his Attributes and the Lord stamps the image of these upon Man Other Attributes are but like his back-parts he leaves the resemblance of his footsteps upon other creatures What can be so beautifull as the Image of God upon the soul Creatures the nearer they are to God the more pure and excellent We see in the Fabrick of the World bodies the higher they are the more pure and cleanly the more beautiful Now then What was man that was made a little lower than the Angels In the Hebrew a little lower than God tantum non Deus Seeing man is set next to God his glory and beauty certainly surpasses the glory of the Sun and Heavens Things contiguous and next other are like other The water is liker air than the earth therefore it is next the air The air is liker Heaven than water therefore it is next to it Omne contiguum spirituali est spirituale Angels and men next God are spirits as he is a Spirit Now similitude is the ground of friendship Pares paribus congregantur similitude necessitudinis vinculum It is that which conciliats affection among men so it is here by proportion God sees that all is very good and man the best of his works and he loves him and makes him his friend for his own Image which he beholds in him At length from these two roots this pleasant fragrant fruit of Communion with and enjoyment of God grows up this is the entertainment of friends to delight in one another and to enjoy one another Amicorum omnia communia Love makes all common it opens the treasure of Gods fulnesse and makes a vent of divine bounty towards man and it opens the heart of man and makes it large as the sand of the sea to receive of God Our receiving of his fulnesse is all the entertainment we can give him O what blessednesse is this for a soul to live in him and it lives in him when it loves him Anima est ubi amat non ubi animat and to taste of his sweetnesse and be satisfied with him this makes perfect onnenesse and perfect onnenesse with God who is the fountain of life and in whose favour is life is perfect blessednesse But we must stand a little here and consider our misery that hath fallen from such an excellency how are we come down from Heaven wonderfully Sin hath interposed between God and man and this dissolves the union and hinders the communion An enemy is come between two friends and puts them at odds and Oh! an eternall odds sin hath sown this discord and alineated our hearts from God Mans glory consisted in the irradiation of the soul from Gods shining countenance this made him light Gods face shined on him But sin interposing hath eclipsed that light and brought on an eternall night of darknesse over the soul And thus we are spoiled of the Image of God as when the earth comes betwixt the Sun and Moon Now then there can no beams of divine savour and love break through directly towards us because of the cloud of our sins that separates between God and us and because of the partition-wall of Ordinances and the hand-writing which was against us Gods holy Law and severe Justice Col. 3. 14. Then What shal we do How shal we
himself thus and sought out to himself such sad inventions Eccles. 7. 29. and having destroyed himself Hos. 13. 9. What think ye Should any pity him If he had fallen in such a pit of miserie ignorantly and unwillingly he had been an object of compassion but having cast himself headlong into it who should have pity on him Or who should go aside to ask how he doth or bemoan him Ier. 15. 5. But behold the Lord pities man as a Father doth his Children Psal. 103. His compassions fail not He comes by such a loathsome and contemptible object and casts his skirts over it and saith Live Ezek. 16. And maketh it a time of love I say no flesh could have expected any more of God than to make man happy and holy to promise him life in well-doing But to repair that happinesse after it's wilfully lost and to give life to evil doers sinners O how far was it from Adams expectation when he fled from God Here then is the wonder that when men Angels were in expectation of the revelation of his wrath from heaveÌ„ against their wickednesse the execution of the curse man was concluded under that even then God is pursuing man pursues him with love and opens up to him his very heart and bowels of love in Jesus Christ Behold then the second revelation manifestation of God in a way of grace pure grace of mercy pity toward lost sinners The kindnesse of God hath appeared not by Works but according to his abundant mercy shewed in Christ Iesus Tit. 3. 4. 5. So then we have this purpose of Gods love unfolded to us in the Scriptures and this is the substance of them both Old and New Testament or the end of them Rom. 10. 4. Christ is the end of the Law to all sinners concluded under sin and a curse by it our Lord Jesus the good Ebedmelech comes and casts down a cord to us draws us up out of the pit of sin and misery he comes to this prison and opens the doors to let captives free so then we have holden out to us a Redeemer as a repairer of our breaches God in Christ reconciling the world O Israel thou hast destroyed thy self but in me is thy Help found Hos. 13. 9. He finds to himself a ransome to satisfie his justice Job 33. 24. He finds a propitiation to take away sin a sacrifice to pacifie and appease his wrath he finds one of our Brethren but his own Son in whom he is well pleased And then holds out all this to sinners that they may be satisfied in their own consciences as he is in his own mind God hath satisfied himself in Christ you have not that to do he is not now to be reconciled to us for he was never really at odds though he covered his countenance with frowns threats since the Fal hath appeared in fire and hunders and whirlwind which are terrible yet his heart had alwayes love in it to such persons and therefore he is come near in Christ about reconciling us to himself Here is the business then to have our souls reconciled to him to take away the enmity within us and as he is satisfied with his Son so to satisfie our selves with him be as wel pleased in his Redemption and purchase as 〈◊〉 â—…er is and then you believe indeed in him Now if this were accomplished what have wee more to do but to love him and to live to him when you have found in the Scripture and believed with the heart what Man once was and what he now is what God once appeared and what hee now manifests himself in the Gospel ye have no more to do but to search in the same Scriptures what ye henceforth ought to be Ye who find your estate recovered in Christ ask what manner of persons we ought to be And the Scripture shal also give you that form of sound words which may not only teach you to believe in him but to love him and obey his coÌ„mands The Law that before condemned you is now by Christ put in your hands to guide you and conduct you in the way teacheth you to live henceforth to his glory The grace of God that hath appeared to all men Tit. 2. 12. teacheth us that denying ungodlinesse and worldlie lusts we should live godly and righteously and soberly in this present world Here is the summe of the rule of your practise and conversation piety towards God equity towards men and sobriety towards our selves self-denyal and world-denyall and lust-denyal to give up with the world and our own lusts henceforth to have no more to do with them to resign them not for a time not in part but wholly and for ever in affection and by parts in practice and endeavour and then to resign and give up our selves to him to live to him and live in him Thus we have given you a summe of the Doctrine of the Scriptures of that which is to be believed and that which is to be done as our duty Now we shall speak a word of these two Cardinall Graces which are the compend of all Graces as the objects of them are the Abridgement of the Scriptures Faith Love these sound words can profite us nothing unlesse wee hold them fast with Faith and Love Faith is like the Fountain-grace streams come out of it that cleanseth the Conscience from the guilt of sin and purifieth the heart from the filth of sin because it is that which cometh to the Fountain opened up in the house of David draweth water out of these Wells of Salvation If you consider the fall and ruine of Mankind you will find infidelity unbelief the fountain of it as wel as the seal of it Unbelief of the Law of God of his promises and threatning This was first called in Question and when once called in Question it is half denied Hath God said so that you shal die It s not far off you shall not surely die Here then was the very beginning of mans ruine he did not retain in his knowledge and believe with his heart the truth and faithfulnesse and holinesse of God which unbelief was conjoyned intermingled with much pride you shal be as Gods he began to live out of God in himself not remembring that his life was a stream of that Divine Fountain that being cut off from it would dry up Now therefore our Lord Jesus Christ an expert Saviour and very learned and compleat for this work he brings man up out of this pit of misery by that same way he fell into it he fell down by unbelief and he brings him up out of it by faith This is the cord that is cast down to the poor Soul in the Dungeon or rather his Faith is the dead grip of the cord of Divine Promises which are sent unto the captive prisoners and by vertue thereof he is drawn out into the light
long-suffering patient and if he had not been so we had been damned ere now patience hath a long term and we cannot out-run it out-weary it Why do we not wonder that he presently and instantly executed his wrath on angels gave them not one hours space for repentance but cast them down head-long into destruction as in a moment and yet his Majesty hath so long delayed the execution of our sentence and calls us to repentance and forgivenesse that we may escape the condemnation of Angels His patience is not slacknes and negligence as men count it 2 Pet. 3. 9. He sits not in heaven as an Idol and idle spectator what men are doing but he observes all wrongs and is sensible of them also And if we were mindfull and sensible of them also he would forget them He is long-suffering This is extended and stretched-out patience beyond all expectation beyond all deserving yea contrary to it Therefore as long as he forbears if thou apprehend thy misery and sin and continuance in it so not conclude that it is desperate Why should a living man complain As long as patience lengthens thy life if thou desire to come to him believe he wil accept thee But saith the doubting soul I am exceeding perverse and wicked there is nothing in me but wickednesse it so abounds in me that there is nothing in me but wickednesse it so abounds in me that there is none like me but saith the Lord I am aboundant in goodnesse Thy wickednesse though it be great it is but a created wickedness but my goodness is the goodness of God I am as abundant in grace goodnesse as thou art in sin nay infinitely more thy sin is but the transgression of a finite creature but my mercy is the compassion of an infinite God it can swallow it up suppose thy sin cry up to Heaven yet mercy reaches above Heaven is built up for ever Here is an invitation to all sinners to come and taste O come taste and see how good the Lord is goodnesse is communicative it diffuses it self like the Suns light There is riches of his goodnesse Rom. 2. 4. Poor soul thou canst not spend it though thou have many wants But I am full of doubtings fears and jealousies I cannot believe his Promises I often question them How then will he perform them I say saith the Lord I am abundant in truth He will certainly perform Shal our unbelief or doubting make the faith of God of none effect c. Rom. 3. 3. God forbid His faithfulnesse reaches unto the Clouds he will keep Covenant with thee whose soul hath chosen him though thou often question and doubt of him Indeed thou would not give indulgence to thy doubtings jealousies but look on them as high provocations for what can be more grievous to fervent love than to meet with jealousie jealousie would quench any creatures love but though it grieve provoke him yet he will not change he will not diminish his only do not think your disputings quarrellings innocent and harmlesse things no certainly they grieve the Spirit stir up the Beloved to go away as it were before he please make thee walk without comfort without fruit yet he will bear with quench the smoaking flax of a Believers desires though they do not arise to the flame of Assurance But the wounded spirit hath one or two burdens more I have abused much mercy How can mercy pitty me I have turned grace into wantonnesse so that when I look to mercy and grace to comfort me they do rather challenge me the sins of none are like mine none of such a hainous presumptuous nature But let us hear what the Lord speaks I keep mercy for thousands and forgive iniquity transgression and sin Thou hast wasted much mercy but more is behind all the treasure is not spent though there were many thousand worlds beside I could pardon them all if they would flee unto my mercy thou shalt not be straitned in me mercy will pardon thy abuse of mercy it will forgive all faults thou dost against it self Thou that sins against the Son of man the Redeemer of the World remedy of sin yet there is pardon for thee what ever thy quality condition or circumstance of thy sin be whoever convinced of it and loadned with it desires rest to thy soul thou may find it in Christ whose former kindnesse thou hast answered with contempt many sins many great sins and these presumptuous sins cannot exclude nay no sin can exclude a willing soul. Unbelief keeps thee unwilling and so excludes thee Now as the Spider sucks poyson out of the sweetest Flower so the most part of souls suck nothing but delusion and presumption and hardening out of the Gospel Many souls reason for more liberty to sin from mercy but behold how the Lord backs it with a dreadful word who will by no means clear the guilty As many as do not condemn themselves and judge themselves before his Tribunall of Justice there is no rescinding of the condemnatory Sentence but it stands above their heads He that believes not is condemned already Justice hath condemned all by sentence he that doth not in the sense of this flee into Jesus Christ from sin and wrath is already condemned his Sentence is standing there needs no new one since he flees not to mercy for absolution the sentence of condemnation stands unrepealed Yoâ—… guilty souls who clear your selves God will not clear you alas How many of you do clear your selves Do you not extenuate and mince your sins How hard is it to extort any confession of guilt out of you but in the general If we condescend to particulars many of you will plead innocency almost in every thing though ye have like children learned to speak these words That ye are sinners I beseech you consider it it is no light matter for God will by no means clear the guilty by no means by no intreaties no flatteries What will he not pardon sin Yes indeed His Name tells you he will pardon all kind of sins absolve all manner of guilty persons but yet such as do condemn themselves such as are guilty in their own conscience their mouths stopped before God you who do not enter into the serious examination of your wayes and no not arraign your selves before Gods Tribunal daily till you find your selves loathsome and desperate and no refuge for you you who do flatter your selves alwaies in the hope of heaven and put the fear of hell alwayes from you I say God will by no mean no prayers no intreaties clear or pardon you because you come not to Jesus Christ in whom is preached forgivenesse and remission of sins You who take liberty to sin because God is gracious and delay repentance till the end because God is long suffering know God will not clear you he is holy and just as he is mercyfull If his
searching we could find them out unto perfection but to believe what is spoken till the day break and the shadows flee away and the darknesse of ignorance be wholly dispelled by the rising of the Sun of Righteousnesse We are called then to receive this truth that God is one truly one and there are three in this one the Father the Son and the Holy Ghost This I say you must believe because the wisdom of God faith it though you know not how it is or how it can be though it seem a contradiction in reason a Trinity in Unity yet you must lead your reason captive to the obedience of faith silence it with this one answer The Lord hath said it If thou go on to dispute and to enquire how can these things be Thou art escaped from under the power of Faith and are fled unto the tents of humane wisedom where thou mayest learn artheism but no Religion for the world through wisedom knew not God 1 Cor. 1. And certainly who ever he be that will not quiet his conscience upon the bare word of truth in this particular but will call in for the help of reason and disputation how to understand and maintain it I think he shall be further from the true knowledge of God and satisfaction of mind than before There is no way here but to flee into Pauls Sanctuary Who art thou O man that disputes When ever thou thinks within thy self How may this be how can one be three and three one then withall let this of Pauls sound in thine ears Who art thou O man who disputes Think that thou art man think that he is God Believing ignorance is much better than rash presumptuous knowledge ask not a reason of these things but rather adore and tremble at the mysterie and Majesty of them Christianity is foolishnesse to the world upon this account because it 's an Implicite faith so to speak given to God but there is no fear of being deceived though he lead thee blind by a way thou know not yet he cannot lead thee wrong This holy simplicity in believing every word of God trusting without more trying by disputation is the very Character of Christianity and it will be found only true wisdome for if any will become wise he must be a fool in mens account that he may be wise he must quite his reason to learn true Religion which indeed is a more excellent and divine reason neither is it contrary to it though it be high above it In this place of Moses you have the Unity of God asserted The Lord thy God is one Lord And that is indeed engraven on the very hearts of men by nature That God is One for all may know that the common notion and apprehension of God is that he is a most perfect being the Originall of all things most wise most powerfull infinite in all perfections Now common reason may tell any man that there can bee but one thing most perfect Excellent there can be but one infinite one Almighty one beginning and end of all one first mover one first cause of whom are all things and who is of none Again in this place of Iohn ye have a Testimony of the blessed Trinitie of Persons Father Son and holy Ghost in that holy Unity of Essence The great point which Iohn hath in hand is this fundamentall of our Salvation that Jesus Christ is the Son of God Saviour of the World in whom all our confidence should be placed and upon whom we should lean the weight of our souls this he proves by a twofold testimony one out of Heaven another in the Earth There are three bearing witnesse to this truth in heaven The Father the word that is Jesus Christ the eternal Son of God whom this Apostle calls the word of God or wisdom of God Ioh. 1. 1. and the Holy Ghost The Father witnessed to this truth in an audible voice out of Heaven when Christ was baptized Mat. 3. 17. This is my wel-belovd Son hear him here 's the Fathers Testimony of the Son when he was baptized which was given very solemnly in a great congregation of people and divinely with great glory and Majesty from Heaven as if the heavens had opened upon him and the inaccessible light of God had shined down on him which was confirmed in the transfiguration Mat. 17. 5. VVhere the Lord gave a glorious evidence to the astonishment of the three Disciples how he did account of him how all Saints and Angels must serve him Him hath God the Father sealed saith Iohn Indeed the stamp of divinitie of the divine Image in such an excellent manner upon the man Christ was a Seal set on by God the Father signifying confirming his approbation of his well-beloved Son and of the work he was going about Then the Son himself did give ample Testimony of this this was the subject of his Preaching to the VVorld I am the light and life of men He that beleeveth on mee shall be saved and therefore he may be called the word of God and the wisedom of God Joh. 1. 1. Prov. 8. Because he hath revealed unto us the blessed mysterie of Wisdom concerning our Salvation He is the very expression and Character of the Fathers person and Glory Heb. 1. In his own Person and he hath revealed and expressed his Fathers mind and his own Office so fully to the World that there should be no more doubt of it Out of the mouth of these two witnesses this Word might be established But for superabundance behold a third the Holy Ghost witnessing at his baptisme in his Resurrection after his Ascension the Holy Ghost signifieth his presence and consent to that work in the similitude of a Dove the Holy Ghost testified it in the power that raised him from the dead the Holy Ghost put it beyond all question when he descended upon the Apostles according to Christs promise For the other three witnesses on earth we shal not stay upon it only know that the work of the regeneration of souls by the power of the word and spirit signified by water the justification of guilty souls signified by the blood of Jesus Christ the Testimony of the spirit in our Conscience bearing witnesse to our Spirits is an assured Testimony of this that Jesus Christ in whom we believe is the only begotten of the Father full of grace and truth The changing pacifying and comforting of souls in such a wonderfull manner cryes aloud that he in whom the soul believes is the true and living God whom to know is eternal life But mark I pray you the accuracy of the Apostle in the change of the speech these three witnesses on earth saith he agree in one in giving one common testimony to the Son of God and Saviour of Sinners But as for the heavenly witnesses the Father the Word and Holy Ghost how ever they be three after an inconceivable manner
the world was made by God then it relyes with confidence upon that same word of God as a word of power and hopes against hope There are many things in the Christians way betwixt him and glory which look as insuperable thou art often emptied into nothing and stript naked of all encouragements and there is nothing remaining but the word of Gods promises to thee and to the Church which seems contrary to sense and reason Now I say if thou do indeed believe that the world was made by God then out of all Question thou may silence all thy fears with this one thought God created this whole frame out of nothing he commanded the light to shine out of darknesse then certainly he can give a beeing to his own promises is not his word of promise as sure and effectuall as his word of command This is the grand incouragement of the Church both offered by God from Isa. Chap. 40. and made use of by his Saints as David Hezekiah c. What is it would disquiet a soul if it were reposed on this Rock of creating power and faithfulnesse This would alwayes sound in its ears faint not weary not Iacob I am God and none else the portion of Iacob is not like others be it inward or outward difficulties suppose Hell and Earth combined together let all the enemies of a soul or of the Church assemble here is one for all the God that made the Heaven and the Earth can speak and it is done command and it stands fast He creates peace and who then can make trouble when he gives quietnesse to a Nation or to a person Almighty power works in Saints and for Saints let us trust in him Gen. 1. 26 27. And God said Let us make man after our own Image with Eph. 4. 24. and Heb. 3. 10. WHile we descend from the meditation of the glory of God shining in the Heavens in Sun Moon and Stars unto the consideration of the Lords framing of Man after this manner we may fall into admiration with the Psalmist Psalm 8. Lord what is man that thou art so mindful of him or the Son of man that thou shouldest remember him It might indeed drown us in wonder and astonish us to think what speciall notice He hath taken of such a creature from the very beginning and put more respect upon him then upon all the more Excellent works of his hands you find here the Creation of man expressed in other tearms than was used before He said let there be light and it was let there be dry land c. But it is not such a simple word as that but let us make man according to our image as if God had called a consultation about it what was there any more difficulty in this then the rest of his works Needed he any advisement about his frame and constitution No certainly for there was a great work of power as curious peeces of Art wisdome which were instantly done upon his word He is not a man that he should advise or consult as there is no difficulty nor impediment in the way of his power He doth all that he pleases ad nutum at his very word or nod so easie are impossibilities to him so there is nothing hard to his wisedom no knot but it can loose nothing so curious or exquisite but he can as curiously contrive it as the most common and grosse peeces of the creation and therefore He is wonderful in counsell excellent in working But ve have here expressed as it were a Counsell of the Holy and Blessed Trinity about Mans Creation to signifie to us what peculiar respect He puts upon that Creature and what speciall notice he takes of us that of his own free purpose and good pleasure he was to single and choose out man from among all other Creatures for the more eminent demonstration of his glorious attributs of grace mercy and justice upon him and likewise to point out the excellency that God did stamp upon man in his Creation beyond the rest of the creatures as the Apostle showes the excellency of Christ above Angels To which of the Angels said he at any time thou art my Son Heb. 1. 5. So we may say of which of the creatures said he at any time come let us make them in our image after our likenesse O how should this make us listen to hear earnest to know what man once was how magnified of God and set above the works of his hands There is a great desire in men to search into their Original and to trace backward the dark footsteps of antiquity especially if they be put in expectation of attaining any honourable or memorable extraction How will men love to hear of the worth of their Ancestors But what a stupidity doth possesse the most part in relation to the high fountain and head of all that they do not aim so high as Adam to know the very estate of humane nature hence it is that the most part of people ly still astonished or rather stupid and senselesse after this great fall of man because they never look upward to the place and dignity from whence man did fall It is certain you will never rightly understand your selves or what ye are till ye know first what man was made You cannot imagine what your present misery is till you once know what that selicity was in which man was made let us make man in our image some have called man a little world a compend of the world because he hath heaven and earth as it were married together in him two most remote and distant natures the dust of the earth and the immortall Spirit which is called the breath of God sweetly linked and conjoyned together with a disposition and inclination one to another The Lord was in this piece of workmanship as it were to give a narrow and short compend of all his works so did associate in one piece with his marvelous wisdome being living moving sense and reason which are scattered abroad in the other creatures so that a man carries these wonders about with him which he admires without him At his bare and simple word this huge frame of the world started out of nothing but in this he acts the part of a cunning Artificer let us make man he makes rather than creats first raises the walls of flesh buildeth the house of the body withall its Organs all its Rooms and then he puts in a noble divine guest to dwel in it He breaths in it the breath of life he incloseth as it were an Angel within it and marrieth these two together into the most admirable union and communion that can be imagined so that they make up one man But that which the Lord looks most into is this work and would have us most to consider is that Image of himself that he did imprint on man let us make man in our own Image there was no
are fallen that Image we spoke of is defaced and blotted out which was the glory of the Creation and now there is nothing so monstrous so deformed in the world as man the corruption of the best thing is alwayes worst the ruines of the most noble creature are most ruinous the spot of the soul most abominable we are nothing but a masse of darknesse ignorance errour inordinate lust nothing but confusion disorder and distempers in the soul and in the conversation of men in sum that blessed bond of friendship with God broken discord enmity entered upon our side separated us from God and so we can expect nothing from that first Covenant but the curse and wrath threatned By one mans disobedience sin entered upon all death by sin because in that agreement Adam was a common person representing us and thus are all men once subject to Gods judgement come short of the glory of God fallen from life into a state of death for any thing could be expected irrevocably But it hath pleased the Lord in his infinite mercy to make a better Covenant in Christ his Son that vvhat vvas impossible to the Law by reason of our vveakness and vvickedness his Son sent in the flesh condemned for sin might accomplish Rom. 8. 3. There is some comfort yet after this that Covenanâ—… vvas not last and that sentence vvas not irrevocable He maketh a new transaction layes the iniquity of his elect upon Christ and puts the curse upon his shoulders vvhich vvas due to them Justice cannot admit the abrogation of the Law but mercy pleads for a temperament of it and thus the Lord dispenses vvith personal satisfaction vvhich in rigour he might have craved and finds out a ransom admits another satisfaction in their name And in the Name of that Cautioner and Redeemer is salvation preached upon better terms Believe and thou shalt be saved Rom. 10. Thou lost and undone sinner vvhoever thou art that findest thy self guilty before God and that thou canst not stand in judgement by the former Covenant thou vvho hast no personal righteousness and trusts in none come here embrace the righteousness of thy Cautioner receive him and â—…est on him and thou shalt be saved Eccles. 7. 29. God made man upright but he sought out many inventions THe one half of true Religion consists in the knowledge of ourselves and the other half in the knowledge of God and vvhatever besides this men study to know and apply their hearts unto it 's vain and impertinent and like medling in other menâ—… matters neglecting our own if vve do not give our minds to the search of these All of us must needs grant this in the general that it is an idle and improfitable wandering abroad to be carried forth to the knowledge and use of other things and in the mean time to be strangers to our selves vvith vvhom vâ—… should be most acquainted If any man vvas diligenâ—… and earnest in the enquiry and use of the things of the vvorld Solomon vvas he applyed his heart to seek out vvisdom and vvhat satisfaction vvas in the knowledge of all things natural and in this he attained a great degree beyond all other men yet he pronounces of it all after experience and tryal that this also was vanity and vexation of spirit not only empty and unprofitable and not conducing to that true blessedness he sought after but hurtful and destructive nothing but grief and sorrow in it After he had proved all vvith a resolution to be vvise yet it vvas far from him I said I will be wise but it was far from me verse 23. And therefore after long vvandering abroad he returns at length home to himself to know the estate of mankind Lo this only have I sound c. ver 29. When I have searched all other things found many things by search yet saith he vvhat doth it all concern me vvhen I am ignorant of my self There is one thing concerns me more then all to know the original of Man vvhat he once vvas made and to know how far he is departed from his Original This only I have found profitable to men and as the entry and preparation to that blessedness I enquire for To have the true discovery of our misery There are two things then concerning man that you have to search to know that not in a triâ—…ing or curious manner as if you had no other end in it but to know it as men do in other things but in a serious earnest way as 〈◊〉 a matter of so much concernment to our eternal well-being In things that relate particularly to our selves vve labor to know them for ome advantage besides the knowing of them even though they be but â—…mal and lower things how much more should vve propose this unto our selves in the search and examination of our own estate not meeâ—…ly to â—…now such a thing but to know it that vve may be 〈◊〉 up and provoked in the sense of it to look after the remedy that God holds forth There are two things that you have to know What man once vvas made and how he is now unmade how happy once and how miserable now And answerable to these two are the branches of the Text God made manâ—…upright that he was once and they have fought out many inventions not being contented vvith that blessedness they vvere created into by catching at a higher estate of vvisdom have fallen down into a gulf of misery as the man that gazed on the stars above him and did not take notice of the pit under his feet till he fell into it and thus man is now So you have a short account of the two estates of men of the estate of grace and righteousness vvithout sin and the estate of sin and misery 〈◊〉 grace You havâ—… thâ—… 〈◊〉 story of man from the creation unto his present condition But all the matter is to have the lively sensâ—… of this upon our hearts I had rather that vve vvent home bewailing our loss and lamenting our misery and longing for the recovery of that 〈◊〉 then that vve vvent out vvith the exact memory of all 〈◊〉 is spoken and could repeat it again God made man upright At hiâ—…â—…st moulding the Lord shewed excellent Art and Wisdom and Goodness too Man did come forth from under his hand in the first edition very glorious to show vvhat he could do Upright that is all right very exactly conformed to the noble and high pattern endowed vvith divine vvisdom such 〈◊〉 might direct him to true happiness and furnished vvith a divine vvillingness to follow that direction The command was not above his head as a rod but within his heart as a natural instinct all that vvas vvithin him vvas comely beautiful for that glorious light that shined upon him having life and love vvith it produced a sweet harmony in the soul he knew his duty and loved it and vâ—…as
estate Is there any remedy provided for sin and misery And this will be indeed the query of a self-condemned sinner Now there is a plank afâ—…er this broken ship there is an answer sweet and satisfactory to this question Iesus Christ came into the world to save sinners We shal not expatiate into many notions about this or multiply many branches of this The matter is plain and simple and we desire to hold it out plainly and simply that this is the remedy of sin and misery When none could be â—…ound on the right hand or left hand here a Savior from heaven comes down from above whence no good could be expected because a good God was provoked Can any good come out of Nazareth that was a proverb concerning him But I think in some sense it might be said can any good thing come down from heaven from his holy â—…abitation to this accursed earth Could any thing â—…e expected from heaven but wrath and vengeance And if no good could be expected that way what way could it come Sure if not from heaven then from no â—…rt yet from heaven ouâ—… help is come from vvhence it could not be looked for even from him vvho vvas offended and his justice engaged against man that he might both satisfie justice and save man that he might not vvrong himself nor destroy man utterly he sends his only begotten Son equal vvith himself in majesty and glory into the vvorld in the state of a servant to accomplish mans salvation and perform him satisfaction Therefore Christ came into the world to save sinners There vvere two grand impediments in the way of mans salvation which made it impossible to man one is Gods justice another is mans sin these two behoved to be satisfied or removed ere there can be access to save a sinner The sentence of divine Justice is pronounced against all mankind Death past on all A sentence of death and condemnation Now vvhen the righteousness and faithfulness of God is engaged into this how strong a party do you think that must be What power can break that prison of a divine curse and take out a sinner from under Justice hand Certainly there is no coming out till the uttermost farthing be paid that was owing till compleat satisfaction be given to all vvrongs Now truly the redemption of the soul had ceased for ever it 's so precious that no creature can give any thing in exchange for it except Jesus Christ had come into the vvorld one that might be able to tread that winepress of wrath alone give his life a ransomer in value far above the soul and pay the debt of sin that vve vvere owing to Goâ—… And indeed he vvas furnished for this purpose a peâ—… son suted and fitted for such a vvork A man to undertake it in our name and God to perform it in hiâ—… own strength A Man that he might be made undeâ—… the Law and be humbled even to the death of 〈◊〉 cross that so he might obey the commandment aâ—… suffer the punishment due to us and all this was elevated beyond the vvorth of created actions or sufferings by that divine nature This perfumed all hiâ—… Humanity and all done by it or in it this put the stamp of Divinity upon all and imposed an infinite value upon the coyn of finite obedience and sufferings And so in his own person by coming into the vvorld and acting and suffering in the place of sinners he hath taken the first great impediment out of the vvay taken down the high vvall of divine Justice vvich had enclosed round about the sinner and satisfied all its demands by paying the price so that there is nothing upon Gods part to accuse or condemn to hinder or obstruct salvation But then there is an inner vval or dark dungeon of sin into vvhich the sinner is shut up and reserved in chains of his own lusts until the time of everlasting darkness and vvhen Heaven is opened by Christs death yet this keeps a sinner from entring iâ—… Therefore Jesus Christ vvho came himself into thâ—… vvorld to satisfie Justice and remove its plea thâ—… there might be no obstruction from that airth 〈◊〉 sends out his powerful Spirit vvith the Word to deliver poor captive sinners to break down the vval of ignorance and blindness to cast down the high tower of vvickedness and enmity against God to take captive and chain our lusts that kept us in bondage And as he made Heaven accessible by his own personal obedience and sufferings so he makes sinners ready â—…nd free to enter into salvation by his Spirits vvorking in their persons In the one he had God as it vvere his party and him he hath satisfied so far that â—…here vvas a voice came from heaven to testifie it â—…is is my beloved Son in whom I am well pleased â—…nd therefore in testimony of it God raised him from the dead In the other he hath Satan and mans vvicked nature as his party and these he must conquer and subdue these he must overcome ere vve can be saved A strange business indeed and a great vvork to bring such two opposite and distant parties togetheâ—… a holy and just God and a sinful and rebellious creature and to take them both as parties that he might reconcile both Now vvhat do ye think of this my beloved that â—…uch a glorious person is come down from Heaven â—…or such a glorious vvork as the salvation of sinners 〈◊〉 put no doubt it vvould be most acceptable unto you 〈◊〉 ye knew your misery and knowing your misery you could not but accept it if you believed that it vvere true and faithful I find one of these two the great obstruction in the vvay of souls receiving advanâ—…age by such glad tydings either the absolute necessiâ—…y and excellency of the Gospel is not considered or â—…he truth and reality of it is not believed Men eiâ—…er do not behold the beauty of goodness in it or 〈◊〉 not see the light of truth in it either there is noâ—…ing discovered to engage their affections or nothing â—…en to perswade their understandings Therefore â—…he Apostle sounds a Trumpet as it vvere in the entry before the publication of these glad news and commends this unto all men as a true and faithful â—…aying and as vvorthy of all acceptation There is â—…ere the highest truth and certainty to satisfie the mind It 's a faithful saying and there is here also thâ—… chiefest good to satiate the heart It 's worthy of alâ—… acceptation Now if you do really apprehend your lost and miserable estate you cannot but behold that ravishing goodness in it and behold that you cannot til you see the other first Whence is it I pray you that so many souls are never stirred vvith the propâ—…sition of such things in the Gospel that the riches aâ—… beauty of salvation in JESUS CHRIST doth not once move them Is it not because therâ—… is no lively apprehension of their misery vvithoâ—… him FINIS GLASGOW Printed by ROBERT SANDERS and are to be sold at his Shop M. DC LXVII
you your hearts deceive you when they perswade you that you have had no other God but the true God Christianity raises the soul again and advances it by degrees to this love of God from which it had fallen the soul returns to its first husband from vvhom it vvent awhooring now the stamp of God is so upon it that it is changed into his Image and glory having tasted how good this one self-sufficient-good is it gladly easily divorces from all other Lovers it renounces formall lusts of ignorance and now begins to live in another Love transplants the soul into God and in him it lives and vvith him it vvalks It 's true this is done gradually there is much of the heart yet unbroken to this sweet and easie yoke of love much of the corrupt nature untamed unreclaimed yet so much is gained by the first conversion of the soul to God that all is given up to him in affection and desire he hath the chief place in the soul the disposition of the Spirit hath some stamp and impression of his Onenesse singularity My beloved is one Though a Christian is not wholly rid of strange Lords yet the tye of subjection to them is broken they may often intrude by violence upon him but he is in an hostile posture of affection and endeavour against them I beseech you since the Lord is one and there is none beside him O let this be engraven on your hearts that your inward affections and outward actions may expresse that one Lord to be your God and none other beside him It is a great shame and reproach to Christians that they do not carry the stamp of the first Principle of Religion upon their walking the condition conversation of many declares how little account they make of the true God vvhy do ye enslave your souls to your lusts the service of the flesh if ye believe in this one God Why do ye all things to please your selves if this one Lord be your God As for you the Israel of God who are called by Jesus Christ to partake with the Common-Wealth of Israel in the Covenant of promises hear I beseech you this and let your souls incline to it and receive it Your God is one Lord have then no other Lords over your souls and consciences not your selves not others But in the next place let us consider to what purpose John leads such three witnesses that we may draw some consolation from it The thing testified and witnessed unto is the ground-work of all a Christians hope and consolation that Jesus Christ is the eternal Son of God and Saviour of the World one able to save to the utmost all that put their trust in him so that every soul that finds it self lost and not able to subsist nor abide the judgement of God may repose their confidence in him and lay the weight of their eternal well-fare upon his death sufferings with assurance to find rest and peace in him to their souls He is such a one as faith may triumph in him over the world all things beâ—…de A Beleever may triumph in his victory and in the faith of his victory over hell and death and the grave many overcome personally for this is our victory over the world even our faith vers 4. And how could a soul conquer by Faith if he in whom it believes were not declared to be the Son of God with power there is nothing so mean weakly as Faith in it self it s a poor despicable thing of it self and that it sees and that it acknowledges yea faith is a very act of its self denyall it s a renouncing of all help without and within it self save only that which is laid on Christ Jesus therefore it were the most unsuitable mean of prevailing and the most insufficient weapon for gaining the victory if the object of it were not the strong God the Lord Almighty from whom it derives and borrows all its power vertue either to pacifie the conscience or to expiate sin or to overcome the world Oh! consider Christians where the foundation of your hope is scituated it is in the divine power of our Saviour if he who declared so much love good-will to sinners by becoming so low suffering so much have also all power in Heaven and Earth if he be not only man near us to make for us boldnesse of accesse but God near God to prevail effectually with God then certainly he is asure foundation laid in Sion elect and precious he is an unm oveable Rock of ages whosoever trusts their soul to him shal not be ashamed I am sure that many of you considers not this that Christ Jesus who was in due time born of the Virgin Mary died for sinners is the eternall Son of God equall to his Father in all glory and power O how would this make the Gospel agreat mystery to souls the Redemption of souls a precious and wonderfull work if it were considered Would not souls stand at this Anchor immoveable in tentation if their faith were pitched on this sure foundation and their hope cast upon this solid ground O know your Redeemer is strong and mighty and none can pluck you out of his hand and himself will cast none out that comes If the multitude of you believed this you would not make so little account of the Gospel that comes to you make so little of your sins which behoved to be taken away by the blood of God could be expiated by no other propitiation you would not think it so easie to satisfie God with some words of custome and some publick services of forme as you do you would not for all the World deal with God alone without this Mediator and being convinced of sin if you believed this solidely that he in whom forgivennesse of sin and salvation is preached is the same Lord God of whom you hear in the Old Testament who gave out the Law and inspired the Prophets the only begotten of the Father in a way infinitly removed from all created capacities you could not but find the Father well satisfied in him find a sufficient ransome in his death doings to pacifie God to settle your consciences But as the thing testified is a matter of great consolation so the witnesse testifying to this foundamentall of our Religion may be a ground of great encouragement to discouraged souls It is ordinary that the apprehensions of Christians takes up Jesus Christ as very lovely and more loving than any of the Persons of the God-head either the Father or the Holy Ghost there are some thoughts of estrangednesse and distance of the Father as if the Son did really reconcile and gain him to love us who before hated us and upon this mistake the soul is filled with continual jealousies and suspicions of the love of God but observe I beseech you the Father the Son