〈◊〉 〈◊〉 They have forsaken the Lord they have provoked the Holy one of Israel to anger Esay 1.4 7. I may adde his upbraiding of sinners Then he began to upbraid the cities wherein most of his mighty works were done because they repented not Wo unto thee Chorazin wo unto thee Bethsaida for if the mighty works which were done in you had been done in Tyre and Sidon they would have repented long ago in sackcloth and ashes But I say unto you that it shall be more tolerable for Tyre and Sidon then for you And thou Capernaum which art exalted to heaven shalt be brought down to hell For if the mighty works which have been done in thee had been done in Sodome it would have remained unto this day Matth. 11.20 21 22 23. 8. Christ lamenteth the death of sinners Christ lamented for the folly of Jerusalem which would not take notice of the day of her visitation 9. Christ in the Sacraments which he injoyned us condescendeth to our earthly apprehensions rendreth his goodnesse visible setteth salvation before our eyes 10. God writeth his laws in the hearts of his elect enableth them to perform what he requireth from them to believe to repent to observe in some measure each precept of the Morall Law The new covenant is founded upon better promises then was the old Heb. 8.6 God as the Legislatour of the Moral Law with the Egyptian task-masters required the full tale of brick but allowed no stubble He no where promiseth that he would dispense to any in this life our Saviour excepted grace enabling to fulfill the Moral Law Those graces which enable us to observe conditions required in those who shall be saved are to be referred to Christs merits He is the Mediatour of this better covenant Hence it appeareth that he came to save sinners Fourthly the consciences of Gods children attest abundantly the truth of this doctrine God hath sealed them and given them the earnest of the spirit in their hearts 2. Cor. 1.22 and 5.5 Ephes 1.13 These Scriptures I conceive do not onely concern the preachers of the Gospel but exhibite to us the condition likewise of other believers 1. God immediately inclineth his children to rely upon his goodnesse and free mercy 2. He teacheth them to be observant of him as well as to expect good from him to observe him in duties of both tables They have experience of reformation in themselves which they know to be above the strength of nature They know it to be as impossible for them so to reform themselves as for a camel to enter through the eye of a needle They perhaps also sometimes conceiv'd their affections rendring their judgements partiall that victory over some lust or other was above the power of ordinary grace or at least thought that they should one day perish under this or that corruption How great a change is wrought in their souls we may judge from that of the Prophet Esay chap. 11.6 The wolf also shall dwell with the lambe and the leopard shall ly down with the kid and the calf and the yong lion and the fatling together and a little child shall lead them We know how hard a task it is to change what 's naturall Can the leopard change his spots or the blackamore his skin It 's more difficult to change nature it self Water may for some time loose coldnesse a quality naturall to it so as it may retain its nature Gods children are born again by regeneration and made partakers of a new nature Grace wrought in the heart is a pledge of salvation the first fruits of heaven This gracious reformation whereof Christians have experience was purchased hy Christs merits First it resembles Christs death and resurrection We may oft by certain lineaments in children discern their parents Secondly the Gospel is the great power of God to conversion The conversion of souls is above created strength and God is not wont to cooperate with false means The Gospel directeth us to Christ as the fountain of grace and salvation What Manilius fabulously reporteth of Orpheus is true of Christ Et sensus scopulis sylvis addidit aures Et Diti lacrymas morti denique finem Christ that I may omit Sozomen reporting that a tree in Egypt bowed it self in honour to our Saviour there present which story or rather fiction Scultetus also mentioneth exercit evangel l. 1. c. 59. moveth stocks and stones our stupid and stony hearts Here 's also finis mortis the death of death The remnant of the distich quoted out of Manilius Diti lacrymas is capable of such an interpretation as may illustrate another argument propounded viz. that the prevalency of the Gospel over Satans kingdome demonstrates that Christ came into the world to save sinners That the Gospel hath prevailed over perversnesse in mens wills and affections and corruption in their lives is evident to the consciences of believers and oft acknowledged by profane persons Many who will not themselves have Christ to rule over them sonnes of Belial perceive and confesse in others the powers of godlinesse Adde the demolition of the Jews Ecclesiasticall policy the downfall of heathenish oracles * See Plutarch de oracultrum defectu in his history about the death of the great Pa◠the shriekings of damned spirits the triumphs of the Gospel over heathenisme over errours and heresies in the Primitive Church and in later times over Popish superstition Vse 1. Christ Jesus came into the world to save sinners Hence take notice of that great evil which is in sinne As it thrust our first parents out of Paradise so likewise occasionally brought the Sonne of God down from heaven 2. Learn we also hence how to esteem the Ministers of the Gospel they preach true and acceptable doctrine How beautifull are the feet of them that preach the Gospel of peace and bring glad tidings of good things Rom. 10.5 Let a man so account of us as the Ministers of Christ and stewards of the mysteries of God 1. Cor. 4.1 Whereas many sit in darknesse and in the shadow of death God is known in Judah Should God send a famine of the word which judgement he threatens the Israelites Amos 8.11 those Gospel-priviledges would be more precious in our sights which we now in plentifull measure enjoy but under-value Then might we say * Gen. 42.1 2. almost in Jacobs language Why look we one upon another Behold we have heard that there is spirituall food in such or such a countrey let us remove thither that our souls may live and not die 3. Did Christ Jesus come into the world to save sinners Let none dare to profane these names in cursing or swearing Corruptio optimi est pessima Some learned men have conceived as Plutarch tells us in his Agis and Cleomenes that as of oxen being dead and rotten there breed bees of horses wasps of asses beetles so mens bodies when the marrow melteth and gathereth together do
they have not grieved thou hast consumed them but they have refused to receive correction they have made their faces harder then a rock they have refused to return Of many other Scriptures suitable to this occasion I shall commend to you onely the first of the Proverbs Wisdome uttereth her voice in the chief places of concourse stretcheth out her hand playes the Oratresse both for elocution and action but her auditours set at nought her counsell would none of her reproof Secondly from those contained in comparisons of men with beasts Man is compared to the beast that perisheth Psal 49.12 to the dromedary in the wildernesse Jer. 2.24 to a wild asses colt Job 11.12 to the deaf adder Psal 58.4 * Their thoughts like cockatrice egges break out into viperous words and actions See R.D. Kimch upon the text to cockatrices and spiders Esay 59.5 to a horse rushing into the battell Jer. 8.6 Brutes because they want reason oft run away from those that would feed them and perform to them other good offices and run into danger The dromedary in the wildernesse cannot be taken but in her moneth when she is bagg'd The wild asses colt is the wildest of wild asses The deaf adder although by spitting out his poyson he might renew his age stoppeth his ears by applying one to the earth and covering the other with his tail lest he should heare the voice of the charmer The war-horse rusheth upon the pikes upon destruction Man is more brutish then beasts then the dullest of beasts Esa 1.3 The ox knoweth his owner and asse his masters crib but Israel doth not know my people doth not consider Here 's what astonisheth both heaven and earth God layes open his grievances to the heavens and to the earth things inanimate as if those were more intelligent and more ingenious then men Israel neglected his owner and his nourisher God who had chosen him for a peculiar possession who constantly sometimes by his extraordinary providence had maintained him The ox and the asse gave place to their owner and master in the stable at Bethlehem when as men denied him room in the inne But this morosity might proceed from a veniall ignorance falls much short of that more then brutish stupidity which is here described Wicked men do not onely refuse Christ an object of their beneficence in his poore members but likewise offering to provide for them They know that godlinesse is great gain hath the promises of this life and that to come and yet reject it In the New Testament wicked men are compared to dogs and swine Matth. 7.6 Give not that which is holy unto the dogs neither cast ye your pearls before swine lest they trample them under their feet and turn again and rent you * Nihil aliud est totus mundus ante conversionem nisi aut hara porcorum vel colluvies rabidorum canum Aug. Impure men are here compared to creatures unclean according to the Law dogs and swine Should you cast what is precious to swine they are ready to trample it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inter pedes suos if to dogs they will turn again and bite you But to trample under their feet and to turn again and to rent those that come near them agree to the nature of both those creatures In every wicked man there is something answerable to each of those ill conditions in dogs and swine They neglect contemne and vilifie grace and mercy offered in Christ They tread under foot the Sonne of God count the bloud of the Covenant an unholy thing and do despite to the Spirit of grace Heb. 10.29 Thirdly from Gods complaining of sinne and sinners This in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vituperatio utpote eorum qui contemnunt aut negligunt God complains to the heavens and to the earth that he had nourished and brought up children who rebelled against him Esa 1.2 Fourthly from Gods groning under mens stubborn and stiffe-necked rebellion He complains of Israel with a sigh Esa 1.4 Ah sinfull nation a people laden with iniquity a seed of evill doers children that are corrupters they have forsaken the Lord they have provoked the holy one of Israel to anger they are gone away backward 'T is a small thing that the whole creation groneth under mans sinne and travelleth together in pain Rom. 8.22 God himself is pressed with mens iniquities as a cart is pressed that is full of sheaves Amos 2.13 The Almighty expresseth another sigh Esa 1.24 Ah I will ease me of mine adversaries and avenge me of mine enemies Fifthly from God upbraiding such as have been resolute in impenitency Christ upbraided the cities wherein most of his mighty works were done because they repented not Matth. 11.20 God in holy Scriptures by many accusations and reprehensions and chidings of sinners expostulations with them redargutions of their perverse wayes lamentings for their destruction expresseth emphatically mens aversnesse from terms of eternall peace and salvation I may adde that promises and threatnings are oft repeated that sometimes the hearts of Gods children unlesse they be mollified with afflictions will not kindly receive the impressions of the Spirit I shall have occasion of illustrating these particulars when I shew that Christ came into the world to save sinners No believer so completely closeth with Christ and promises founded in him as that he may not seasonably be the object of exhortations of motives and inducements to nearer union with a Saviour The Israelites in their journey to Canaan had a pull-back-inclination towards Egypt Lots wife looked back towards Sodome David must be afflicted that he may learn Gods statutes So you have the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the doctrine proved I shall be brief in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wicked men have sinne reigning in them And there is in each regenerate person together with the kingdome of David the house of Saul Grace and lust have junctas habitationes though not divisum imperium though they reigne not together yet they dwell together They exist not onely propè but unà are not onely juxta se posita but likewise mutuò se penetrantia They have though not the same father yet the same mother and as they are sisters so also twinnes are together in the wombe and born together in godly men together in each faculty and in each good action There 's iniquity in the best of our performances The godly fall so far short of the closest union possible with Christ as they fall short of integrity of perfection in grace The godly are not so loos'd from themselves as that S. Paul may imitate the Areopagites omitte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he speaks to them about spirituall things He 's wont to premise insinuations Sometimes he conciliates affection by loving compellations the word Brethren is frequent with him Sometimes by mild and gentle entreatings I beseech you be followers of me 1.
know more then any mortall Many of the school affirm that the most glorious the most illuminated of all the Angels fell that which was the measure of the perfections and durations of the rest might be called avum Lombard sent lib. 2. dist 9. saith Aliqui Angeli de singulis ordinibus ceciderunt de ordine namque superiori Lucifer ille fuit quo nullus dignior conditus fuit Apostolus etiam principatus potestates tenebrarum nominat ostendens de ordinibus illiâ— cecidisse Any mans knowledge is unprofitable whilest sequestrated for pride and us'd onely in such wayes as are most subservient to vainglory 'T is a great question whether or no those did well who published our Saviours miracles when he had charged them to tell no man Aquinas saith 2.2 â— q. 104. art 4. Dominus curatis dixit Videte nè quis sciat non quaesi intendens eos per virtutem divini praecepti obligare sed sicut Gregor 19. moral c. 18. à med servis suis se sequentibus exemplum dedit ut ipsi quidem virtutes suas occultare desiderent tamen ut alii eorum exemplo proficiant prodantur inviti I had now done with the first part of my Text but that a direction to another mean conducible to the delivery of faithfull and most acceptable doctrine is very convenient Religion must be joyned with knowledge Many which abound in knowledge for want of grace invent falshood deliver not truth much lesse truth worthy of all acceptation Men enabled by religion deliver saving truths more feelingly more fully and more easily These are like such as speak of a country or city which they have seen which they have before their eyes others discourse of spirituall things as if they had seen them onely in maps Experimentall knowledge availeth most to the efficacious preaching of Theologicall truths I have done with the testimony This is a faithfull and true saying I come now ad rem testatam the doctrine it self Christ Jesus came into the world to save sinners I shall in the handling of these words onely give you summa rerum capita upon which as I mention them you may expatiate by your larger meditations Mankind was in a lost condition therefore is fitly represented unto us by the lost groat the lost sheep and the prodigall child Luke 15. As in a lost condition so in a slavish condition captivated by sinne and Satan which condition was so much the more wretched in that we wanted due apprehensions of our own misery We were not onely Satans captives but mancipated to sinne and rebells against God We were prone and headling into our own destruction we stood in need of one to seek us in that we went astray of one to save us in that we were captivated one to pardon us in that we had contumaciously rebelled against our Creatour These three degrees of mans wretchednes are comprehended in the word sinners But in this Text perhaps such are called sinners who are sensible of their sinnes Christ onely saveth such as conceive themselves to stand in need of deliverance He onely healeth such as stand in need of a Physician that is such as are affected with a sense of their maladies I answer to save hath a double acception sometimes 't is the same that to pay a ransome for another or others to give satisfaction for their offences In this sense Christ may be said to save all even such as are not affected with their need of a Saviour Sometimes to save implyes somewhat more to wit after the ransome paid to take out of the hand out of the power of the enemy such as are ransomed 'T is said concerning Lot that while he lingred the men laid hold upon his hand and the hand of his wife and upon the hand of his two daughters the Lord being mercifull unto him and they brought him forth and set him without the city Gen. 19.16 Christ by the powerfull workings of his Spirit haleth such as shall be saved out of the dominion of sinne and Satan draweth them to the Father Here is redemption applyed None are thus saved but such as are apprehensive of their naturall bondage But the sense of our own wants and such graces as are wrought into the hearts of all that shall be saved from eternall punishments are to be attributed to Christs sufferings Grace both preventing and concomitant and subsequent that is grace predisposing and grace actually converting and grace preserving us in a state of salvation in Gods favour were purchased by Christ He came into the world to pay a sufficient price for the redemption of all mankind but to save efficaciously such as should believe on him I shall take sinners according to the three dimensions afore-mentioned and salvation in its largest extent Christ came to save those who were in so forlorn a condition that they were even past sense of their misery First Christ came Secondly he came to save Thirdly he came to save sinners I shall premise a briefe explication of the words Christ and Jesus and then endeavour to illustrate these propositions Christ is the same that anointed He is called Messias from the Chaldee participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unctus originally from the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unxit Thy throne O God is for ever and ever the scepter of thy kingdome is a scepter of righteousnesse Thou lovest righteousnesse and hatest wickednesse therefore God thy God hath anointed thee with the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oleum laetitiae magnitudo est oblectationis Alsheach in locum oyl of gladnesse †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Above thy fellows viz. perfect righteous men that have not sinned Alsheach ibid. Perhaps he cast this dart at Christ What he saith is true if applyed to Scribes and Pharisees who in their own opinion were righteous A little after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Because that blessed one loved Israel more then the Heathen and more then Angels of ministery Companions also may signifie saith he such as have not merited 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because thou shalt receive their part in the garden of Eden 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Myrrhe and Aloes and Cassia are garments of honour or precious garments of the soul of the righteous Clemens Alexandrinus agreeably upon that in the 9. verse of the Psalme quoted Vpon thy right hand did stand the Queen in gold of Ophir saith well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—dâ—gog l. 2. c. 10. above thy fellows Psal 45.6 7. The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel to the poore he hath sent me to heal the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruisâ—d to preach the acceptable yeare of the Lord Esa 61.1 2. Luke 4.18 19. Our Saviour as Bishop Andrews thinks was anointed onely according to his humane nature I should rather think
Prophecy may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to both respects mentioned I adhere rather to the first as the reason of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majestas divina which rested upon Prophets with the Jews frequently is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the spirit of Jacob revived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 45.27 in Jarchie's comment is interpreted by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The resting of the spirit of prophecy upon Prophets is called descensio Quandoquidem genus humanum in infimo loco infimóque gradu constitutum est respectu Dei ipse autem Deus in supremo gradu non quidem ratione loci sed ratione essentiae majestatis potentiae ideò quando ipsi placet sapientiam largiri alicui vel prophetiae donum super quosdam ex nobis effundere vocatur mansio prophetiae super aliquo vel habitatio majestatis praesentiae divinae in loco aliquo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Descensio è contrario ablatio prophetiae ab homine aut recessio majestatis divinae è loco quopiam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ascensio Maimon in More Nevoch part 1. c. 10. quievit super eo divina majestas In Onkelus his paraphrase by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit Spiritus sanctus super Jacobo in Jonathan by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit Spiritus prophetiae †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non quiescit shechinah nisi super forti See Elias in his Tisby upon the word See also Maimon in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 7. sect 1. and 5. The places of the Talmud c. quoted by Vorstius upon these of Maimonides to wit which had forsaken him by reason of his mourning for the supposed death of his son These glosses upon Gen. 45.27 unlesse we conceive the authours of them all or some of them heterodoxicall will perswade that shechina ruach hakkodesh and the spirit of prophecy had sometimes with Hebrews the same signification I shall adde another authour for further confirmation Our Doctours saith Elias Tisbites upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 call the holy Ghost shechinah because it resteth upon the Prophets In the authours words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the Gemara of Massecheth Joma cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are reckoned as two of five distinct ornaments in which the second temple came short of the first It 's there enquired why the word by which God signified that he would be glorified in the second temple Hag. 1.8 should suffer an Apocope of He written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and I will be glorified The answer there given is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These five things were wanting by which the first and the second Sanctuary differed these are they Arca cum propitiatorio Cherubim Ignis coelestis Majestas divina Spiritus sanctus Vrim Thummim In Shulchan Aruch under the radix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the five things mentioned by Talmudists in the place quoted are thus distinguished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arca operculum Cherubim una res Majestas divina res secunda Spiritus sanctus qui prophetia res tertia Vrim Thummim res quarta ignis de coelo res quinta The same are reckon'd up but in other order by R. D. Kimchi upon Haggai 1.8 The first is omitted by Rasi upon that text who yet quoteth Massecheth Joma There is nothing in these testimonies howsoever they have been misinterpreted repugnant to what I have asserted It 's clear that by shechinah they mean the glory of God appearing between the cherubims I see not but that according to the minds of Hebrew Doctours God may be said to dwell or to abide wheresoever he declareth himself by any supernaturall effect as in the bush in which he appeared to Moses or mount Sinai where he gave the Law in the first Sanctuary in the minds of Prophets and of all sanctified persons Nothing 's more usuall then that the effect which manifesteth divine power should be called shechinah Divine abode or dwelling in this notion is abstracted from brevity and longinquity of time unlesse with Ramus and his sectatours we comprehend eternity within the latitude of time as common to all durations is indifferent to all times howsoever extended * Shechinah properly signifieth abode or dwelling any where but tropically that which abideth or resteth in any place and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any extraordinary effect of divine power such a glorious symbole of Gods presence and power hath the Name of God Exod. 24.10 And they saw the God of Israel c. is in Onkelus his Targum And they saw the glory of the God of Israel in the Seventy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they saw the place where the God of Israel stood Shechinah is the same that Gods presence by supernaturall manifestation of himself As shechinah call'd the spirit of the Lord Ezech. 11.5 and with Jews commonly the holy spirit is said to have rested upon certain persons and in certain places so the spirit of glory and of God is said to rest upon those who are reproched for the name of Christ 1. Pet. 4.14 Gods glory is manifested by those gracious effects of his spirit wherewith he supporteth those who suffer for his sake The heart of a believer reproched for the name of Christ is as Onkelus paraphraseth upon Gen. 28.17 in which Comma the place in which Jacob slept is called the house of God and the gate of heaven no private place but a place wherein God taketh pleasure and over against this place is the gate of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Beza did not apprehend may be an exegesis of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Interpreter saw as much with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is construed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quia Spiritus gloriosus Dei quiescit super vos * See Esay 4.5 and D. Kimchi upon that text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In theâ—e words of Kimchi the cloud which rested over the Tabernacle and that which in the Sanctuary of the Temple as also one feigned about to over-shadow by day the houses of Jews eminent above the vulgarin wisdom religion in the times of restauration and refreshment is called a cloud of glory A cloud in which God appeared to the Israelites Exod. 16.10 is called in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Onkelus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glory of the Lord. The clouds by which God was manifested in the Sanctuary is call'd by Hebrews Shechinah God promiseth Exod. 29.43 that the tabernacle should be sanctified by his glory And vers 45. that he would dwell among the children of Israel in Onkelus his translation that he would settle his shechinah in the midst of the children of Israel We cannot doubt but that the spirit of glory in that place of S. Peter quoted if we appeal to Jews as
by the rainbow falling into a cloud of passion is our security against a deluge of damnation Christ as he came so he overcame He lost not his labour God cannot be frustrated in his undertakings As we may safely believe God in regard of his faithfulnesse or truth so we may safely hope in him in regard of his power and authority to perform what at any time he promiseth He paid a price sufficient for sinnes at all times committed although his merits become efficacious onely to those who believe Sufferings are wont to be esteemed according to the value of persons who undergo them as what a Magistrate suffereth much more then what a private person But neither did our Saviour redeem us at a low rate He was pleas'd to demonstrate his love towards us by sustaining the wrath of God and shedding his most precious bloud for us Sappho tells us that love came down from heaven cloth'd with purple Sure I am that he was of that colour before he returnd thither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is the rose of Sharon Cant. ◠1 He is ruddy Cant 5.10 Who is this that cometh from Edom with 〈◊〉 garments from Bozrah this that is glorious in his apparell travelling in the greatnesse of his strength I that speak in righteousnesse mighty to save Esay 63.1 Our Saviours sufferings were much sharpened and imbittered by circumstances 1. He was betrayed of one of his disciples 2. Valued at the rate of a servant If the ox gore a servant or a maid he shall give unto the master thirty shekels of silver the ox shall be stoned Exod. 21.32 3. He died an accursed death And being found in fashion in a man he humbled himself and became obedient unto death even the death of the crosse Phil. 2.8 He that is hunged is accursed of God Deut. 21.23 Gal. 3.13 4. He was condemned and executed by man whom he came to save We may here take notice of the omnipotency of divine wisdome which is wont to abuse mens malicious intentions Mens wicked plots and contrivances improv'd by Gods wise superintendency become ecstaticall produce effects and issues above their own sphere besides their own nature God is able and wont to work good out of evil Hermes tells us in the fourth of his 100. Aphorismes that Jupiter configuratus malevolis mutat eorum malitiam in bonum Sacraments used by Gods people before under the Law looked forward as these now used by Christians backward to Christ The Passeover and the Eucharist are pregnant resemblances both of what Christ suffered for us and likewise of what benefit we receive from him * See Beza upon Acts 15.20 1. Cor. 10.18 21. Beza is right as conceiving that the cup of devils and the table of devils 1. Cor 10.21 were an appendix of idololatricall sacrifice a feast in which idolaters partaked of the altar and that the cup of the Lord and the table of the Lord in regard of analogy was fitly opposed to the cup of devils and the table of devils yet forasmuch as transubstantiation is impossible there must needs be much dissimilitude between the sacrificiall feasts of heathens and the Lords Supper as compared to sacrifices whereof they were appendices The bread and wine which Christians receive in the Eucharist are not materially but onely representatively the same thing which was sacrificed for us The Lords Supper when first instituted by Christ resembled what he intended to do for us and since his passion is a commemorative signe of his sufferings Christ had not yet offered up himself when he instituted the Eucharist administred it to his disciples He instructs the then present and ensuing ages that no transubstantiation is to be imagined by injoyning that this service should be perform'd in remembrance of him Luke 22.29 1. Cor. 11.24 25. Circumcision and baptisme set before us what Christ underwent for us rather as in its effects then as in it self That any are circumcised in the inward man wash'd from the pollution and guilt of sinne is wholly to be attributed to Christs merits In circumcision bloud was shed both bloud and water streamed out of our Saviours side He is the fountain of all true Sacraments Moses by Zipporah is call'd sponsus sanguinum Exod. 4.25 because his life was saved by the circumcision of his sonne An husband of bloud art thou to me is translated in Onkelus For the bloud of this circumcision my husband is given me He paraphraseth thus upon the latter part of the verse following But for the bloud of this circumcision my husband must needs have been killed The Arabick Interpreter of the Pentateuch made publick by Erpenius upon that comma in the fourth of Exodus may be construed by this Latine Et arripuit Tseforah petram abscidit praeputium filii sui ostendit inter manus suas dixit Quia sponsus occisus tu mihi The sense here is the same clearly that before in the Chaldee Zipporah circumcised her sonne because her husband was but as a dead man otherwise had been slain Thirdly Christ hath plentifully demonstrated that he came to save sinners by means which he useth that he may make them partakers of his merits He useth saith Clemens Alexandrinus in his Paedagog lib. 1. c. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he may convert them 1. He puts them in mind of their faults This people draweth nigh unto me with their mouths and honoureth me with their lips but their heart is farre from me Esay 29.13 Matth. 15.8 This engine by Clemens Alexandrinus is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. He reprehendeth peremptory sinners signifieth his displeasure against them and endeavoureth to shame them out of their lewd and vile courses These reprehensions the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They were as fed horses in the morning every one neighed after his neighbours wife Jer. 5.6 We have another example Hos 4.15 16 17. 3. God expostulates with froward sinners Expostulation in Greek is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expostulatio est quae artificiali auxilio clam peragitur vituperatio quae ipsa quoque saluti providet sub integument◠What could have been done more unto my vineyard that I have not done in it Esa 3.4 For why will ye die O house of Israel Ezech. 18.3 4. In the next place I shall onely suggest hints to your meditations consider how often God repeats threatnings and promises inculcates rewards and punishments 5. God chides sinners as refractory and perverse to their own destruction This kind of reprehension is call'd by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wo to the rebellious children saith the Lord that take counsel but not of me that cover with a covering but not of my spirit that they may adde sinne to sinn Esay 30.1 6. He refuteth sinners 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redargution of sinners 〈◊〉 〈◊〉 〈◊〉
bring forth serpents The grace of God if turned into wantonnesse becometh the savour of death unto death And those sink themselves deep into condemnation whose sinnes mention what should induce to repentance 4. Neglect not salvation purchased by Christ O tast and see that the Lord is good Psal 34.8 Divine goodnesse hath condescended so farre that it is obvious to sense to the sight in a body assumed born conversing with men upon earth dying rising from the dead ascending into heaven but moreover to the tast Popish transubstantiation disclaimed in the Eucharist But to be affected onely with what tickleth our senses with what pleaseth the fantasie doth not transcend Popish superstition We must see Gods goodnesse with our understandings and tast it with rationall affections I deny not but both seeing and tasting may well agree to the understanding The intellect as it containeth eminently some one sense cannot comprehend sufficiently Gods clemency Yet I should chuse rather to attribute tasting to the affections We should at least but Tantalize if we should see and not tast We must tast otherwise we cannot see how gracious the Lord is We may learn who receive Christ aright and likewise be incited so to receive him from John 1.12 13. But to as many as received him to them gave he power to become the sonnes of God even to them that believe on his name which were born not of bloud nor of the will of the flesh nor of the will of man but of God Those who receive Christ aright are not overswayed by naturall corruptions nor yet by the commandments of men moreover attain somewhat both beyond the reach of nature and education are by regeneration conformed to Gods will * See Field concerning severall degrees of Love in the Apendix to his third book of the Church chap. 5 They embrace Christ not onely as a Priest offering up himself for their sinnes but likewise as a Prophet to direct them and as a King to rule over them They are made the sonnes of God and heirs of eternall life and shall for ever enjoy the presence of God Bonum honestum utile jucundum meet together as we see in the receiving of Christ Christs bloud the true Pactolus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 floweth with riches One drop of it is enough to enrich thousands of worlds to all eternity Uranople the new Jerusalem hath its foundations garnished with all manner of precious stones Apocalyp 21.19 If heaven upon earth be so glorious what shall we conceive of heaven in its proper place As it cannot seem a new thing that truths so precious should want acceptance so undoubtedly some time or other each truth will obtain audience When any of us is in danger of death or at furthest immediately after death S. Pauls doctrine will be confessed worthy of all acceptation All who have heard it and not received it will acknowledge themselves fools at the day of judgement 5. Let us offer up all possible praise honour glory and thankfulnesse to the sacred Trinity contriving such a way for our recovery to God the Father who gave his onely begotten Sonne in whom he was well pleased to be a ransome for us to God the Sonne who suffered an accursed death for us to that Spirit which sanctifieth us Let us propagate our thankfulnesse into our lives Let us not think any peice of self-deniall any service too deare for God Christ hath descended lower for us then 't is possible for us to debase our selves for him The saints upon earth sing a new song in the honour of Christ Thou art worthy to take the book and to open the seals thereof For thou wast slain and hast redeemed us to God by thy bloud out of every kindred and tongue and people and nation Rev. 5.9 10. Heaven answers as by an eccho the musick upon earth in the mean time continuing verse 11 12. Worthy is the Lambe that was slain to receive power and riches and wisdome and strength and honour and glory and blessing This song of Angels putteth Christ in the third person He took not upon him the nature of Angels He is nearer to us All creatures come in as the Chorus v. 13. And every creature which is in heaven and on the earth and under the earth and such as are in the sea and all that are in them heard I saying Blessing honour glory and power be unto him that sitteth upon the throne and unto the Lambe for ever and ever As man began so he concludes the song v. 14. And the foure living creatures said Amen And the foure and twenty Elders fell down and worshipped him that liveth for ever and ever Because there are severall degrees of thankfulnesse I shall adde to these examples some motives which may quicken us in the duties mentioned 1. We are unable in our own persons to fulfill the morall law Let us exceed the Scribes and Pharisees who so farre relyed upon self-sufficiency that they conceiv'd the Gospel in regard of themselves impertinent doctrine 2. Could we avoid all actuall transgressions yet originall sinne is able to damn us 3. No one merely a creature can supererogate can spare us any part of his obedience The blessed Angels of all creatures most nimble and cheerfull in obedience have oyl little enough in their lamps for themselves 4. No one merely a creature nor yet all creatures could by sufferings redeem so much as one soul They should alwayes be suffering but never satisfie If any commend any other way to salvation as the fulfilling of the morall Law the intercession of the Virgine Mary c. besides Christ that proverb mentioned by Aristotle in his Meteorologie is verified of him viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 manus Christi to wit nailed to the crosse is the onely physick for a sin-sick soul We stand in need as you see of Christs merits but let us preferre ingenuity before necessity let us expose our hearts to the woundings of a friend Christ as Anacreon upon a worse occasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer his love to wound your hearts Meditate returns answerable in some proportion to his sufferings Let us propagate our thankfulnesse into our lives and praise and honour God by doing his will So shall his will be done in earth as it is in heaven Let none who maketh profession of Christianity carry himself scandalously Muta nomen vel age fortiús 6. Forasmuch as Christ came into the world to save sinners and is a sufficient Mediatour able abundantly to save let us not seek unto any other Let us not go about to alienate any part of his office to conferre honour prerogative to him upon saints angels or images The Scripture speaketh expressely that in the later times some shall depart from the faith giving heed to seducing spirits and the doctrine of daemons 1. Tim. 4.1 Beza upon the last word of that comma thus commenteth Notum est quid hoc nomine Platonici presertim
intellexerint sacri verò scriptores noxios illos impuros spiritus sic vocant That opus post humum of a late judicious authour inscrib'd The Apostasie of the later times well preferreth the signification of that word daemons which learned Beza seemeth to reject and fully demonstrates that Gods spirit hath forewarned us in the Scripture now quoted to beware of Mediatours and Mediatresses forged by the Papists 7. What Christ hath done for us calleth for spirituall rejoycing And it shall be said in that day Lo this is our God we have waited for him and he will save us this is the Lord we have waited for him we will be glad and rejoyce in his salvation Esay 25.9 The same motives which I commended to you in the fifth use will likewise suggest spirits and alacrity in the performance of this duty The Hollander when he had obtained from Queen Elizabeth a promise of assistance against the Spaniard took for a Motto Luctor emergo We may sith Christ hath so farre appeared for us take for our word the name of the altar built by Moses Exod. 17.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord is my banner What greater occasion of rejoycing then invincible salvation God is the tower of the salvations of his anointed What Christ hath purchased for us is sufficiently fortified and secured Those cannot be exanimated and disheartened by any evil tydings and crosse events upon earth whose joy is heavenly 8. S. Pauls doctrine chastiseth those who murmer and repine at the salvation of others * Vide Socrat. Hist Eccles. lib. 7. c. 25. The Novatians apprehended that some sinners were during their lives to be debarred from outward communion with the church whom yet they conceived capable of divine mercy They either attended not to what our Saviour saith Matth. 12.32 viz. That the sinne against the holy Ghost shall neither be pardoned in this world nor that to come or else misconstruing S. John epist 1. c. 5.16 distinguished between that sinne which is unto death and the sinne against the holy Ghost Sure I am that those are not utterly rendred uncapable of sharing with us in outward priviledges of the Church who may for any thing we know become partakers with us in glory Howsoever fellow-labourers may murmure against such as enter into the vineyard in the last houre of the day God is ready at all times to accept all who cleave unto him by serious and unfeigned repentance 9. Let us endeavour the conversion of others pull them out of the fire Jude 23. God as ye see both by example and precept requireth this office from us And that I may suggest another incitement what more rationall then that we should be subservient to Gods ends Christ came into the world to save sinners then let us likewise endeavour their salvation 10. Let us walk charitably and compassionately towards all such as are capable of salvation but more largely towards the houshold of faith Gal. 6.10 If thy brother shall trespasse against thee go and tell him his fault between thee and him alone Matth. 18.15 Who so shall offend one of these little ones which believe in me it were better for him that a milstone were hanged about his neck and that he were drowned in the depth of the sea Matt. 18.6 Besides that men oft times aggravate small faults with Momus exclaim against the creaking of Venus her pantofle and sometimes impute crimes to those in whose lives in whose goings there is best harmony to reprehend openly intimateth a greater disaffection towards the person offending then towards the offence Neither is it sufficient not to be ill affected towards Gods children We must sympathize with our brethren in afflictions Christ did not onely sympathize with or suffer for his friends but condescended to an accursed death for his enemies 11. Let us do good against evil Christ came to save enemies After his example blesse them that curse you perform good offices to those who despitefully use you Rom. 5.6 8. 1. Cor. 8.11 2. Cor. 5.14 15. Men are wont to esteem those fools and to brand them with this ignominious name who do good to their enemies who when they are reviled reply not again This part of honesty is accounted folly Solomons rule is out of date viz. When a man is silent he 's to be reputed able to speak As drunkennesse is veiled with the name of good fellowship covetousnesse reckoned good husbandry so pride is ordinarily applauded under the name of animosity and a good spirit I commend to your meditations that Christ when he was condemned as he was led to be executed opened not his mouth by reviling his persecutours but by praying that their sinne might not be laid to their charge The last part of my text yet remaineth viz. the Epilogue whereof I am cheif S. Paul here applyeth his doctrine to himself and omitting other mens faults confesseth himself the greatest of sinners I shall here onely exhort every one to take a survey of himself and to be a follower of S. Paul in his faith charity and humility 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ¶ An Appendix to the former Treatise I Am come to the end of my stadium but not of my dolichus It remaineth after the contents of my Text explain'd that I represse some groundlesse opinions which vie with S. Pauls doctrine both for truth and acceptablenesse Those who have affirmed that Aristotle was Christs prodromus in naturall sciences * See Salmeron tom 1. p. 380. as John Baptist was in supernaturall mysteries may be dismissed with laughter I am not able nor willing to give a catalogue of all those empty curiosities frothy conceits ecstaticall paradoxes brain-sick phansies Bethlehem ravings which have been obtruded for truths authentick or fundamentall I shall single out some one or two which may be here seasonably chastized as not permitting the circumstantialls of Christs coming into the world to retain their due rank and order but thrusting them forward into equipage with what is most substantiall in religion One conceiveth that to misinterpret our Saviours two genealogies one of which viz. that in Matthew chap. 1. contains his pedigree as he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sonne of a kingdome the other of his naturall descent is at least in regard of bad consequences an errour not veniall The falsity of this petty conceit is easily deprehended but also some other may occasion discourse as much as I may conveniently superadde more profitable Another will fear least the history of Christs birth unlesse the positure of the place in which he was born in respect of the parts of heaven or the superiour world its longitude and latitude be duely attested may in processe of time in mens opinions vanish into a fiction Either experience or reason that I may not object the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of sacred Scripture might challenge a better opinion concerning succeeding ages It s well known that many have given