and drink for to morrow we shall die 1 Cor. 15.32 Of those I mean who drown their Souls in their Bodies and would have no time to live longer than they have to sin and when there is an end of sinning wish there would be an end of living And well it would be for them if living like Beasts they might be annihilated like Beasts Thus men do err not knowing the power of God That God who out of nothing Created all things can certainly reduce many things into one When the Body is gone into a thousand substances he can easily make an abstraction and bring that Body together again as a Chymist out of several Metals mingled together can abstract one from the other the Silver from the Gold and the Alchimy from the Silver and reduce every Metal to its own kind Thus should we much more believe of God that he is able to extract and reinvest every Soul with its own Body though they are mingled and confounded with many other Substances The Persecutors of the Primitive Christians burnt their Bodies into Ashes and cast them into the River and all ad tollendam spem Resurrectionis but all in vain for even they also shall arise to a better Resurrection for at the Shrill Voice of the last Trumpet the greatest Jaylors shall surrrender up all their Prisoners all the scatter'd Dust of Adams Seed shall ride upon Windy Wings till it meet together in a collected Body All the Creatures in the world that have made their Meat of mans flesh shall finde that they have eaten Morsels too hard for the digestion of their weak Stomach Isa 26.19 The earth shall cast forth her Dead as a woman doth an untimely Birth the Grave shall be in travel with the Dead and shall be delivered of them Secondly Such as make this work too easie saying they can quicken themselves against all sense and common reason It is to maintain a proposition ridiculous to all humane understanding Can any thing make it self neither can any reasonable Creature raise it self to an higher rank of being than it is A Stone cannot make it self a Tree to have growth and life nor can a Tree make it self a Beast to have sense nor a Beast make it self a man to have Reason nor a Rational man make himself a Saint Or else ascribe it to the Ordinary course of Nature depriving the Lord of his Royal Prerogative Vse 2. Here is matter offered of strong consolation and encouragement to the holy seed of Abraham you believe in him who can quicken the dead For your sakes let me take leave a little to open this Cabinet that you may view the excellency of this powerful God in whom you believe and be sure the prospect will be very pleasing Death and so the Dead may be considered three ways 1. Politice There is a Death of Kingdomes and States as there is a rising and flourishing so there is a decaying and dying they spring flourish and dye the goodliest and stateliest Politick Bodies that ever the earth bore though animated with the searching Spirit of the most profound Policie strengthned with the resolution and valour of the most Unconquer'd sighted with Eagles eyes of largest depths and comprehensions of States and Crowns adorned with never so many prosperities and Triumphs yet like the natural Body of a man they have their revolutions and decays Most apparent in the ruines of the Roman Empire once a glorious Body and the once splendor of the Turkish Monarchie and the Venetian Aristocracy which sprang from the most contemptible beginning with the Spanish State which once appear'd like a Comet threatning destruction anâ— giving Laws to all the Nations round about her The Beams and Rasâ—ors of a State may be so linkâ— together so tenton'd and set into one another as might embolden a bare Politician to determine it an indissoluble Constitution But God undermines all with the Breath of his Mouth And Politicians have observed that the longest liv'd State on Earth suffers great alterations and Periods within the compass of four or five hundred years This decay is 1. In matters Ecclesiastical concerning Religion As the Church prays Psalm 80.18 Quicken us we call upon thee And the power of Christ Shines marvellously in the great Empire of his Church which the Father hath put into his hands to build raise and cement with his Blood illuminate with his Light and nourish with his Body To confirm which the Historian hath observ'd how the Doctrine of the Albigensâ—s was preserved notwithstanding all enemies and he hids all the Privy Counsellours of Nature who can tell where the Swallows lie all the Winter and how at the Spring they have a Resurrection from their seeming deadness Let them sâ—iâ—h he also inform uâ— in what invisible Sanctuary this Doctrine did lurk in spice of â—ll opposition and Persecution and how it reviv'd out of its Ashes at the coming of Luther And withal he observes that in those parts of France where the Albigenses were most cruelly handled now the Protestants the Heirs of most of their Tenents most Flourish 2. In matters Civil touching the Law and matter of Government as the Lord promised Isa 26.19 Thy Dead Body shall live c. Before they complained of very hard labour and that they brought forth nothing but Wind now thy Dead Body shall Live Which some refer to the Babylonâ—sh Captivity wherein they were as Dead Bones in the Grave without any Strength Wisdom or visible hope of being delivered yet though they seemed so very much decayed as if they were quite withered and Consumed with Calamity and Death he promised to raise them again and Cloâ—h them with Beauty and Glory Thus the Lord quickens the Dead If he burn his Phenix out of the very Ashes he will raise another 2. Physice And that is the Death of the Body of which we have spoken already The Eâ—rth shâ—ll cast forth her Dead This is easie to God to whom Miracles are as easie as natural operations A Miracle being nothing else but a new Creation 3. Ethice Which is the Death of the Soul Two fold First Temporary either by the absence of Grace or Divine Discretion when Man is indeed Dead or as a dead thing in his own apprehension the Lord quickneth You who were Dead he quickneth Man is Impotent and weak like a dead Member in the Body he is in himself without Strength And as the Organs can make no sound unless Breath be caused to enter into them so neither can a dead Soul make any Harmony till God breathe into it by his Blessed Spirit Secondly Eternal when the person is actually cut off from all hope and irrecoverably shut up in the eternal Abyss So the Lord doth not he will not quicken Luke 16.26 There is a great Gulf a Diamond Wall between Hell and Paradice so that they who pass from earth to Hell cannot return c. Tali privatione non Datur Progressus That Gulf being
Imprisoned in a Cloud shall be set in a Clear Skie The Bright Diamond of your Souls now soiled with Corruption shall be cleansed all the Black Spots now fixt there shall be changed into radiant Lights of Heaven Comfort one another with these words Vse 4. Lastly We are hence instructed in some few Duties viz. 1. To shun inward Sins Hypocrisie Pride Vain-Glory Infidelity as carefully as outward and more visible Sins God is Omniscient and views the sins of the heart as well as the sins of the Life the under Roots as well as the upper Boughs He sees Faults where men see none Nay that which shines to mans eye like a Diamond is in Gods Ballance a Contemptible Worm It was a wise practice therefore of that Arabian we read of who to prevent sin represented to himself over his head an Eye which perpetually enlightned him an Ear which heard him and an Hand which measured out all his Deportments and Demeanours Verily the due consideration of Gods Eye will blunt a thousand and a thousand Arrows shot against the heart of a resolute Christian If the exercise thereof were as familiar to us as it is effectual how powerful a motive would it be to cleanse all the impurities of our Intentions and affections and give us leave to arrive to the top of Perfection 2. To seek to him for Knowledg Ignorance is no Branch of his Image who is Omniscient Let it be the Mother of Popish Devotion suffer it not so much to be with the Profession of Christs Religion He giveth wisdom liberally He descended into the Country of Darkness to scatter Knowledg by his brightness and ceaseth not to give light and kindle in our hearts many Inspirations which are like so many Stars to conduct us to the Fountain of our Happiness Hear him promising All thy Children shall be taught of God It is his Prerogative to teach Hearts The Sun enlightens the World and Christ enlightens Souls Make it your Prayer Lord breathe upon us breathe thy Spirit into thy Word You may read the Bible and hear Sermons over and over but to no purpose till the Spirit of Christ Shine in your Hearts and the more Commerce you have with the Divine Essence the more splendour you shall enjoy And having obtained use all to his Glory from whom you receive all Be faithful Stewards Like as small Rivers which pay their Tribute and acknowledgments to the great Ocean whence they came 3. Prize the Lord Jesus Christ set an high esteem upon him why do we Reverence Learned men among our selves as those eminent Doctors Reynolds both former and latter Perkins Bolton Luther Melancthon Musculus Beza Calvin Zanchis Chamier Camero and others Among our Adversaries Lumbard Aquinas Durand Hales c. Among the Gentiles Aristotle Plutarch Homer c. With other brave Fellows separated from us by many Lands and Seas yea by Death and all for their Knowledg because we have seen a Ray of their wits upon Paper Beams of their Knowledg which was but a drop of his Ocean and a Spark of his Light who Enlightneth every one that cometh into the World this made them admired If Alexander could say That he was more bound to Aristotle his Schoolmaster than to his Natural Parent how much more are we bound unto and should we Prize and Praise our Omniscient Jesus Secondly we have here offer'd to our Consideration The Omnipotency of our God in whom we Believe He calleth i. e. he Causeth things not only to appear but also to be in time as they were willed and seen before time This Power is either Absolute whereof sacred writings say but little and about which we are not to enquire or Actual as Limited by his Will and Ordered by his Wisdom to give being and dispose his Creatures by means to their several ends Of which we are now to discourse giving us two Observations viz. 1. That our God in whom Abraham believed and we should belilve is Omnipotent 2. That the Omnipotency of our God in whom we should believe is a firm ground of Faith For the former Our God is Omnipotent He can do all things that imply not Imperfection as to Sin and deny himself to Sin is against his Supremacy he hath no Superiour against whom he might offend It is against his Natural Sanctity and Omnipotency Or that imply not a Contradiction as to be and not to be at the same time in the same Respect because that is Repugnant to Entity Thiâ— is true of all the Persons 1. Of the Father none ever Acknowledging a God denying it So we have it in the Apostles Creed I believe in God the Father Almighty Where Almighty is applyed to the Father Inclusively as Lord or Dominion is appropriated to the Son not excluding the Father or the Holy Spirit Hence it is that Hereticks have appropriated all the Attributes of Eternity Omnisciency Omnipotency to the Father alone 2. It is true of the Son John 1.3 All things were made by him and without him was nothing made Which latter Clause is added for â—…e more Certainty it being usual with the Hebrews thus by Negation to Confirm what before they have affirmed where they would assure that the thing is so indeed He is therefore stiled The first and the last Revel 1.17 It is a verity that is written with the Rays of a vast number of Divine Witnesses 3. It is true of the Holy Spirit Gen. 1.2 The Spirit moved on the Face of the Waters i. e. he sustained them by the Power of his Sublimity However Interpreters have varied hereabout yet all conclude it to be the Spirit of God nothing distinct from the Deity or Infinite Active Power of God So the Psalmist 95 Psalm which our Apostle takes notice of as spoken not by but of the Holy Spirit Hebr. 3.7 The Grounds whereof are twofold 1. The Unity of Nature doth imply equality of Power we say we believe there are three Subsistences in the Divine Essence and that each of those Persons is truely and properly God and we find such Attributes and works ascribed to the whole Nature of the Deity to the several Persons Subsisting in that Divine Nature as do evince their Power to be the same 2. This Manifestation of power is opus ad extra and therefore common According to that constant Rule of Credit among all Divines Opera Trinitatis ad extrâ— sunt indivisa But especially Attributed to the Second Person here and in most places because that is most beneficial to the Church and is most opPosed by Enemies Gen. 17.1 I am God Almighty Elshaddai signifying either Sufficiency because he is sufficient of himself as Psalm 16.2 My Goodness extendeth not to thee c. He is Infinitely above Creatures Infinite in Essence and Goodness comprehending within himself all good and anticipating it to all Eternity with an incomparable Eminency Or else it signifieth Omnipotency for the word will bear both all things yielding to him both for
they were Not beings aftâ— a manner are caused to be While some understand it of tâ— first others of the Second I cannot â— see Reason why we may not undeâ—stand it of all And so they offer to oâ— Consideration 1. The Omnisciency of Christ Jesus our Mediatour 2. The Omnipotency of our God in whom we believe First The Omnisciency of Christ Jesus our Mediatour He calleth i. e. by his Knowledge foreseeing all things presented as if actually existing before him not as existing or being in the Divine Nature as Aquinas held their real existence in Eternity confuted by Scotus except by way of Eminency but as to exist in time according to the Will and Wisdom of the Creator Psal 139.2 Thou knowest my down-sitting and my up-rising thou understandest my Thoughts a far off and Verse 6. Such Knowledge is too wonderful for me it is high I cannot attain â—t i. e. his Omnisciency Unto which add lest any should conceive this to be verified of God the Father only John 21.17 Lord thou knowest all things thou knowest that I lovâ—â—hee Spoken of Christ Objected here may be that of the Evangâ—list Mâ—rk 13.32 Of that Day and Hour knoweth no man no not the Angels which are in Heaven neither the Son but the Father Answ To which I Answer This Text hath puzled many Ancient and Modern For resolution know 1. That Christ did not know that day as he was a Creature neither was it fit for a Creature to know Though to Christ is granted a Transcendent Knowledge He had a Created Knowledge answering his sinless Capacity in his Humane Nature Concreated by a Participation of the Divine Vision Infused necessarily following the Hypostatical Union Yea the Schoolman hath observed that Christ had an acquired and experimental Knowledge daily gotten by the operation of the active intellect making species actually intelligible abstracting them from the Phantasms Yet as man he knew not that day There are two things to be considered in Christ viz. His Person and so he is Omniscieâ—t his Humane Nature and so he was subject to a Negative ignorance of such things whereof the Humane Nature was not capable Totus Christus was Omniscient but not Totum Christi he knew as he was God he did not know as he was man Neither is it any dishonour to Christ to have such an ignorance imputed to him since it doth peculiarly belong to his Humane Nature But 2. We may resolve the Text thus that it did not appertain to his Office to teach them of that time So Nosce is put for Docere 1 Cor. 2.2 I Determined to know nothing among you but Christ Jesus and him Crucified i. e. to Preach any other thing but Christ his Name and Grace his Spirit and Love shall Triumph in my Discourses to you For without doubt then Christ knew that day Now to add more force to our Pen we will here propound some Enquiries the resolution of which will yeild great illustration to this Doctrine Q. How did Christ know Answ Not by discourse as men and Angels do We know one thing after another and one thing by another But the Infinite Understanding of Christ grasps all things Simel et Semel at an Instant without any Dilatory Vâ—iw or long Debate by seeing the Determination of his own Will all being present before him who is present every where And that for divers Reasons 1. Because he had the Idea of all and the Reason and Ground of all present before him Though the Knowledge here spoken of is not so much direct Intending on the things themselves as Reflex by an Act of Intuition on himself the most clear glass he seeth all things in 2. Because his Eye was carried from all Eternity upon and over all and that by Vertue of the Eternity and Immensity of his being God is in all things and therefore knows all things He is a Sphere of Infinite Greatness and Efficacy and whatever is besides this Sphere must necessarily be within it Encircled and Folded up in it And hence David proves Gods Omnisciency by his Omnipresence Psal 134.2 3. The Effect doth ever vertually pre-exist in the Efficient cause either Formally as in Univocal Causes or by way of Eminence as here All things known by God are God in a more Noble Manner than in themselves Q. 2. How can God know things that are not for non entis null est Scientia Answ Of no being simply neither in Act nor Power the Rule is true but those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not Beings were then in esse Cognito and should certainly be in esse Formali He first seeth them in his own Essence and then blows them into being by the Breath of his Mouth by his commanding word Quest 3. Whether this do not make something for Equivocation Answ Not at all For 1. To call things that are not as though they were is a Divine Priviledge men may not do so 2. It is an Essential Representation not a Mental Reservation One thing is not conceived and another called but things that are not are called as if they were which shall be in time as they were known and called before time Objected than it may be That the Lord foresaw Sin as if it had been in Act. Answ Undoubtedly he did purposing to produce and sustain the Act and permit the obliquity Which cannot reflect on God as if he were the Author of Sin in not preventing it For though Sin be the worst thing in the World yet the existence of Sin is not Evil for then God would not Permit it to be Prosper and Hilary both with Renowned Austin say The Cause hereof may be unknown to to us but unjust it cannot it be as God Which Doctrine offers to us 1. Matter of Information in the following particulars First of the Independency of the Creator in producing and disposing of the Creature Nothing out of God did move him to do any thing to them True it is that he knew them in himself in their Causes and in themselves not by Species resulting from them but by Reflection on his own Nature Extra se non quaerit Lumen ut videat ipse enim est qui videt unde videt He needs not Light from without himself to see by for he it is that seeth and from himself it is that he seeth as Bernard expresseth it Jer. 5. Before I Formed thee in the Womb I know thee 2 Tim. 2.19 The Lord knoweth who are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No Love no Election no foreseen Faith or Work for then they should have been foreseen in God and not in Man Secondly of the Necessity of the Creature both in respect of Existence and Operation He calleth those things which are not as though they were because of the Necessity and Certainty of their being Understand this with Reference to the first cause For if we look to second causes there are three sorts viz. Necessary which cannot but do this and that
or think It is a tried Case Psal 3.6 I will not be afraid of ten Thousands of People that have set themselves against me round about O say Fie upon Despair and minds Affliction Learn in all things that appertain to you speedily and Effectually to fix your selves on the Will of the Omnipotent Continually say God seeth this Affair since nothing escapeth the Quickness of his Eye Expect but a while the Trouble is but a Flying Cloud and God will do all for the best Thus did Abraham in the Text Above Hope he believed in Hope because God quickneth the Dead and calleth things that are not as though they were Vers 18. Who against Hope Believed in Hope THese words Contain a lively Description of Abrahams Faith drawn from the Internal Form it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Phrase Difficult to be understood but most aptly serves to shew the Difficulty of believing Some turn the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Praeter besides hope others by Supra above Hope a third sort by Absque without All may be true but not reach so fully Home neither to the Word nor Scope of the Apostle Our last Translation therefore following many both Antient and Modern Divines Reads it Against and so I find some Refering it 1. To the time of Abrahams Faith in the beginning of his Age he had hope but this was against that In the middle of his Age he complain'd as if there were no hope Gen. 15.2 Lord what wilt thou give me since I go childless But this was after that 2. Others refer it to the kinds of hope or degrees of one and the same hope whom I rather choose to follow First understand it was spoken of two Kinds of Hope one natural when Reason apprehends Grounds why such a thing may be and this is proportionably common to men with Beasts Another Divine when a man waits for that he can see no ground in himself nor reason for Abraham was against the first and in the second Secondly Others take it for one and the sâ—me hope but in different degrees It was weak and doubtful in the beginning but strong and firm in the end Faith and Hope two individual companions Hope springing from Faith as the Stream from the Fountain or the Daughter from the Mother meet with many oppositions but prove victorious in the end Yeilding us three things Right Worthy of Observation viz. 1. The Connexion of these two Theological Graces Believing in Hope Rom. 5.2 By whom also we have Access by Faith into this â—race wherein we stand and rejoice in Hope of the Glory of God 1 Pet. 1.21 By whom we do believe in God that raised him from the Dead and gave him Glory that your Faith and Hope might be in God The Sun and the Beams go together and so do Faith and Hâ—pe The Reasons are 1. They are infused at once when the Spirit is given to the Elect as they are capable of it before in or after Baptism What they say of the Cardinal Vertues Suâ—t inter se connâ—xae they are chain'd together may be also sâ—id of the Graces of Gods Spirit who plâ—nts an habit of all the Graces in the Heart The New Creature hath â—ll the Parts and Lineaments a mixture of all the Humours 2. From the order and maner of Working oâ— begette h stirreth up and manifest 〈◊〉 it self by anoâ—her Rom. 5 3,4 And not only so but we Glory in Tribulations also knowing that Tribulâ—…ion workâ—th Patience and Patience Experience and Exeperience Hâ—p c. Faith there is a Mother â—…cended with her Daughters Rom. 15 13. The God of Hope fill you w th â—ll Joy and Peace in believing that you may abound in Hope 1 Cor. 13.7 Charity believeth all things Hopeth all things c. Heb. 12.1 Faith is the Substance of things not seen Faith lights the Lamp to hope as the Fire of the Altar lighted the Lamps of the Sanctuary 2. We are hence to observe the Difficulty of believing it is against Hope Math. 19.13 a Rich man can hardly Enter into the Kingdom of God This appears divers wayes viz. 1. From the Efficient necessarily required to work Faith in the Heart Ephes 1.19 It is called the exceeding greatness of his Power to us-ward who believe A Difficult Work requires a great Power to accomplish it Man as Clem. Alexandrinus observes is Gods Harp the Harp cannot sound unless it be touched with the finger neither can the Heart of man sound forth any Gracious Harmony till it be touched by the Finger of Gods Spirit Sin having disorder'd the Strings of that Harmonious Instrument put it out of Tune and mar'd its Musick and there is nothing but Jarring and so it continues till that great Musician who tunes the whole World and makes all things keep time and measure set this Instrument in Tune again 2. From the Paucity of Believers Isa 58.1 Who hath believed our Report c. Luke 18.8 When the Son of man cometh shall he find Faith on the Earth Among the Millions at Rome there were but few Senators and among the swarms of People in the World there are but few Beleivers In themselves indeed Considered they are many as the Stars which adorn the Azure Firmament as the Sands on the Sea shore for Multitude but Comparatively they are very few As in the Field there are more Weeds than sweet Flowers and in the Earth more Dross than Gold Thus it is here The Trees of Righteousness are thinly Planted in the Worlds Orchard There are but few Birds of Paradise to the Birds of Prey Notwithstanding all the Means of Grace Preaching Exhorting Reading c. few Believers 3. From the many Enemies of Faith and other Impediments There is Satan Luke 22.31 Satan hath desired to winâ—ow you as Wheat but I have prayed that thy Faith fail not This is the main thing he aims at This he Assaults endeavouring to blind-fold the Eye of Judgment to allure the Will and Affections after Toys Pleasure Profits and worldly Honours perswading sometime to presume other-while driving to Despair Thus he sifts and Winnows poor Souls to keep them in Unbelief or Misbeleif There is the World of Vnregenerate men as the Scribes and Pharisees watching to catch our Saviour that they might accuse him Concluding if any man did Confess Christ he should be put out of the Synagogue John 9.22 Yea for a time Paul a Chosen Vessel was used as an Instrument that way Acts 28.23 Concerning this Sect it is spoken against every where A great Discouragement Yea our own Natural Abilities which are Antipodes to Grace Rom. 1.22 Professing themselves wise they became Fools 1 Cor. 1.22 The Jews Require a Sign the Greeks seek after Wisdom not that which cometh from above by Wisdom they could not come to the Knowledg of God but proved most Vain and Corrupt when they endeavoured to be most Exact So that we may Conclude with the Apostle Ephes 6.10,11 c. Finally my
convenient mean to manâ—fest Mercy and Justice an excâ—llent Temperament so that one doth noâ— opposâ— the o her God will not let Sin 〈…〉 therefore he provâ—… 〈◊〉 â—…m to be Sacrificâ—d for Isaac a Mediatour to come between us and Wrath. However Reason do most gainsay this Mystery we must say Taceat ista Mulier in Ecclesia Let this woman hold her Peace in the Church Hear what the word saith and believe Christ suffered that God might be just Rom. 3.26 If this will not Satisfie I answer farther 2. Christ may be considered two wayes viz. as he is in himself a Natural Body without any Relation to us and so no action of his concerned us nor any of ours concerned him or as he iâ— part of a Body Mystical in which Consideration his Actions and ours concern us jointly for if the hand be Wounded the â—…ad will say you â—urâ— me Thus we read 1 Cor. 12.26 If one M mber suffâ—r all the Meâ—bâ—rs sâ—ffer with it For in this Râ—lâ—… Câ—…sâ— stands to his People by Verâ—… of 〈◊〉 graciouâ— Covenant mâ—de â—…ween God the Father and Châ—…â—…e Son and secretly transâ—… beâ—ween them beâ—…re the Creaâ—ion of the World From which Union between Châ—… and his Members is produâ—…â—word wâ—iâ—h Divines call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mutual Communication of Properties which work extends it self so far as that the Perfections and Excellencies which are Originally peculiar to the Person of Christ are Communicated unto and truely affirmed of holy men 1 Cor. 1.30 and so the Infirmities yea the Sins of his Members are Communicated unto and Affirmed of and Imputed to Christ He was made Sin for us 2 Cor. 5.21 though in the same Breath the Apostle saith He knew no Sin both which are most true because our Sins are his Sins by Reason of this Union as the Debt of the Principal is also the Debt of the Surety In which Sense Christ is said to be slain from before the Foundation of the World Revel 13.8 even before he was Incarnat because of Abel who was his Member and Type Christ suffered for the Sins of his People which are his Sins in that himself and Members are one and no Injustice doth appear as to this Ministration 7. It is objected Good men are swept away in common judgments as the wicked are Answ Outward things come alike to all So Solomon to Saints as well as Sinners What they say of Tempers that Non datur purum elementum there is no pure unmixt Temper that is strained and sublimated and as it were framed into such an Harmony that it hath always an healthful Predominancy but mixt and whereby Diseases break in the like may be said of Divine Dispensations towards the best of people there is a mixture in them the Saints are not ever singled out as Objects of sensible Mercies Their Sun oftentimes sets in a Cloud their Ship in common Tempests is overwhelmed But 1. It is not so always Noah and Lot shall be standing Witnesses thereof so long as the World shall stand They were standing Monuments of Gods Preservation in the then Ruins of the Worlds Desolation Though an Housholder spend and sell the greatest part of the Harvest Crop yet he will be sure to preserve a little Seed-Corn to sow his ground for a new Crop Though Sodom be utterly destroyed by Fire yet Jerusalem is as a Brand pluckt out of the Fire God maketh a light account of a whole City full of Sinners he takes away the ungodly of the earth like dross Psalm 119.119 which is put into the Fire to be consumed His own people shall be preserved Though he make a full end of all Nations yet he will not make a full end of his people but correct them in measure He will have some to be Monuments of his Mercy for in the midst of Judgments he will beloved as well as feared in his smiles 2. Never as the wicked are though in Afflictions and National Calamities especially God oftentimes seems to make no distinction between the Objects of his Compassion and Fury indiscriminately involving them in the same destiny yet his Intention makes a vast difference where his infliction seems to make none As when on the same test and with the self-same Fire Chymists do urge the Gold as well as the blâ—anded Lead but withal foreknowing and designing such a disparity in the Events as to consume the ignoble Minerals or blow them off into Dross and Fumes and make the Gold more pure and full of Lustre Even so doth God in his severe Dispensations towards his people in common with the wicked to the one they are destructive to the other Purgative Isa 27.9 By this shall the Iniquity if Jacob be purged c. When the evil of Affliction overtakes a wicked man it is to take away their Soul when it comes to a godly man it comes only to take away his Sin A rotten cloath if it be scour'd and rub'd it breaks and tears but a piece of Brass well scoured will shine the brighter Judgments on wicked mens false hearts break them but the same on good men amend and better them Thus you see the Objections are but as opposing the shadow to the light and a lye to truth and how they who go about to put out the truth of God by snâ—ssing make it burn the brighter Neither indeed was it ever possible for the enemies of Gods Righteousness by all their Engins to compass their Design all the vapours of mens Brains are not able to cloud so bright a Sun The use of all follows And 1. This Doctrine like a direful Comet which carries with it Blood and destruction speaks dread and terrour and it hath a double aspect 1. On the whole Land in general and so it sadly threatens Considering First What is done by us Sinful we are to astonishment that of the Prophet may be applied to us Hear O Heaven and Hearken O Earth I have brought up Children and they have Rebelled against me Secure we are fearing no evil setting light by the means vapouring out the good Spirits of a pleasant Land in a vain Conversation Our Calm and peaceable Gospel dayes have brought forth in us Spiders and Caterpillars and the like Vermine even Pride Luxury Prophaneness Atheism Spirits averse to the power of Godliness and a sound Reformation Witness that general Apostacy to Formality Will-worship and strange Inclinations to Popery and such-like innovations and which is a great aggravation to shew our inexcusableness God hath been correcting us to amend us but we have been the more vile and sinful Hos 7.1 When I would have Healed Israel then the Iniquity of Ephraim was discovered c. Zeal is exceedingly decayed the word suppressed and Religion meets with much snarling and opposition every where How impudent is Sin grown God looked for purging of the Land and behold it is more defiled When the Pot boyleth the Scum is discover'd Baths bring forth Corruption if it be
fixed by the immutable and immoveable Decree of God Q. How doth the Lord quicken the Dead Answ 1. By ordering all that falls out in the World for the good of his People Ezek. 37.12,13 Thus saith the Lord God Behold O my People I will open your Graves and cause you to come ouâ— of your Graves and bring you into the Land of Israel and ye shall know that I am the Lord when I have opened your Graves O my Peoplâ— and brâ—ught you up out of your Graves When things were brought to a dead Lâ—fâ— â—hen he puts to his hand his Strength is mâ—de known and when the danger is most felt then his helping Arm is most welcome When the Daughter of the Ruler of the Synagogue was dead then Ch i st appeared most advantagiousl Mark 5. That was the word he waitâ—d for and longed to hear As Alâ—xander the Great solaced himself with the greatness of his Peril in Indiâ— Tand m par Animo meo periculum video So fareth it with our absolute Monarch of the World it is Joy to his heart to protract his time till he see the height and maturity of danger that so he may get the more honour While things are but dying there is hope in nature and in respect of us but when they are quite dead there is hope if we look up to God and believe him who quickneth the Dead We need not meddle with the great Current of his Counsels his Power in the object of our Faith He can make light in the midst of duskie Nights and Havens in the most forlorn Shipwrack and if we were with him in the Shadow of Death what should we fear in the Arms of Life 2. By infusing Grace and working Life The Method or order he observes is First to kill by the Law and then to quicken by the Gospel First he Wounds and then Heals He useth Rodâ— but such as are dipt in Balm And so the Lord quickens daily and often woâ—ks a Miracle and this in bestowing Powâ—r upon his Son â—o quicken and thosâ—â—re by degrees drawn by Christ to himâ—…lf and united to him bâ— Life Commuâ—… d to them As thâ— Sâ—… resâ—… in the heart retâ—…ns 〈…〉 â—…lf and sends foâ—th 〈◊〉 into â—…y united part â—e woâ—n â—…iâ—h and the whole there iâ—â—ontin i y John 5.25 Verily I say unto you The Hour is coming and now is when the Dead shall hear the Voice of the Son of God they shall hear and Live John 14. and 19. Because I live ye shall live also 3. By returning every Body his own Spirit Ezek. 37.5 I will cause Breath to enter into you and ye shall live The same Body that dies shall rise again According to the hope of blessed Souls who after the Vision of God do yet hope for the Resurrection of their Bodies to which they most ardently wish to be reunited As they who are represented under the Altar Revel 6. and at the Tribunal of Justice ask vengeance of their Blood are instantly Cloathed with White Garments in Token of that bright Flesh which is to be joyned to their Immortal Spirits However some have conceived that the Soul shall be cloathed with a new Body which if it should be granted what would the Resurrection be but a new Creaton This Doctrine of the Resurrection is such that it is too deep for Reason to wade you must let Faith swim It is infinitely above Reason to imagine and we have scarce Faith enough to believe it Have an Eye to Christ rest on the Almighty Power And so let me add in the next place 3. An Use of Instruction and that in two things First Never to dispair 1. Not of the State should that be as low as Israel Ezek. 37.11,12 Son of Man those Bones are the House of Israel behold they say our strength is dryed and our hope is lost we are cut off for our parts Therefore Prophecy and say unto them Thus saith the Lord God Behold O my people I will open your Graves and cause you to come up out of your Graves and bring you into the Land of Israel Though things seem to Humane Apprehension helpless and hopeless look up to the Supream Power who can beyond all our thoughts make those who dwell in the Dust to awake and Sing This Doctrine speaks good news in that respect There is Balm in Gilead and a Physician to heal and this Physician yet dwelleth in our Hemisphere with Healing under his Wings Despair not though it be brought so low as the Disciples John 21.5 who had no Meat This Lord can turn Stones into Bread Let us all pray Lord increase our Faith 2. Despair not of others who are dead and have a long time lain in the Grave of Sin Only speak to and for them as Ezek. 37.9 Come from the four Winds O Breath and breathe upon these Slain that they may Live You that have Sick Dying yea Dead Relations Children Servants Neighbours Let your Bowels yearn over them Lift up a Prayer for them the Prayer of Faith may Heal the Sick and Save a Dead Soul No better Physick to be given at a Dead Lift in the most desperate Case than Prayer All you that have felt the Disease of Sin and the Powerful Mercy of Christ learn to pity others and hope for their Healing and Quickning He can turn noisom Dunghils into Mines of Gold Brands of Hell into Lightsom Stars in his Firmament 3. Despair not of your selves though you have no Spiritual Life but are all over like a Dead Carkass yet wait at the gate of this great Physician there may be a Time of Love come Ezek. 16.6,8 He works at all hours You may Reap if you Faint not Deus vester est Deus Vivificus Secondly be Instructed to prepare dayly for the generall Resurrection for the coming of the great day of God wherein he may give you new Bodies Immortal Agile Incoruptible Priviledged with Favours and Gilded with the Bright Splendours of the Body of Christ Jesus You are hasting towards that Eternal Estate every day Forsake Forsake the Love of these sleight Cottages those poor Ant-hills which Enthral so many Spirits devested of those Divine Seeds which bud under Generous and Heavenly Breasts 1. Use the means and look through them to Christ still saying I have a Dead Heart O Lord some quickning Grace Christ is not of more Power then Sympathy You hath he quickned who were Dead 2. Be thankful for Spiritual Life in Possession or Expectation In this God hath done more for you than if he had made you Princes of the Earth In this he hath done more for you than if he had made you Angels O be thankful God in Quickning you hath done more for you than if he had given you the World Let your Hearts and Mouths be filled with Praises It is a Mercy calls for your highest Praises in the Days of Eternity THe Second Branch of the Text which Illustrates the Omnipotent