better Covenant established upon better promises But I must explain it before I admire it The Gospel Covenant is that whereby God upon the condition propounded of faith in Christ promiseth remission of sins in his blood and a heavenly life and that for this end that he might shew forth the riches of his mercy * Camero Here I shall propose the same considerations as in the former Covenant only still something more and more comfortably considerable in the consideration of the persons contracting namely God and man according to the proposed method 1. Consider Gods gracious condescention And now Beloved that I have named Gods gracious condescention were my heart but duly affected with it it would constrain me to stop and put in a large Parenthesis of admiration before I should speak a word more Will God after the loss of the natural communion wherein he created man will God when man dâ—eads his Majesty and trembles at his revenging justice will God then as a merciful Father enter into a Covenant of peace with poor undone sinners affrighted with the sense of sin and wrath O the incomprehensible â—ondescention of such unsearchable riches of grace that grace should abound according to sins abounding when sin over-flow d all its banks that God should make a way thorough the deep into the heavenly Canaan never can we enough admire such Extasying grace This is the first thing considerable 2. The second thing considerable is the duty which God requires in this Gospel Covenant and that is Faith faith whereby we embrace the remedy offered us We want a pardon and nothing but faith can receive it we want perfect Righteousnesse and nothing but faith can furnish us with it we want that which may make this Covenant effectual to us and make it a blessing to us and nothing can do any of these things but faith faith is the Antecedent Condition for which the Reward is given 3. The third thing considerable in the Gospel Covenant is the promise Now the promise of the Gospel Covenant is comprehended in the word Salvation therefore the Gospel is called the salvation of God Acts 28.28 And this is the great businesse of Christ to be a Saviour Isa 49.6 That thou mayst be my salvation to the end of the earth when the Angels preached the Gospel they thought they could not expresse their news in better language than to tell people of salvation that must needs be great joy to all people In short when Gospel Ministers come clad with garments of salvation as Heraulds do with the garments of their Office then Saints may well shout aloud for joy Psal 132.16 Now this promise of salvation contains all Gospel promises in it but they are reduced to these foure 1. Justification this is a priviledge which other Covenants were unacquainted with and without this what would become of poor sinful man And this may well be the first great Gospel promise I might name not some Verses but whole Chapters to prove it Rom. 4. and 5. Gal. 3. and 4. but in a word if you would know the preciousness of this promise Ask those that have but felt what sin is and they will tell you 2. The second promise contained in Gospel salvation is Sanctification Rom. 8.2 3 4. The Law of the Spâ—rit of life in Christ hath made me free from the Law of sin and death for what the Law could not do in that it was weak through the flesh God sending his own Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit q.d. The efficacy and power of the sanctifying Spirit which gives life to believers frees us from the tyranny of sin and death and whereas the Law by reason of the corruption of our nature could not make us pure and perfect but rather kindled than extinguished corruption God hath cloathed his Son with our flesh to take away the guilt and power of sin that his perfect righteousnesse might be imputed to us and fulfillâ—d by us that we might not live according to the motion of our sinful nature but according to the motion of his holy Spirit 3. The third promise is the resurrection of the body You know the penalâ—y of sin is the death of soul and body though the soul be immortal yet its being miserable for ever may sadly be called an Eternal death Now let the guilt of sin be abolished and you do therewith abolish the punishment of it for guâ—lt is only an obligation to punishmenâ— let sin be pardoned and the sinner is freed from death and though believers dye yet it is as a corne of wheat falls into the ground they thereby obâ—ain a multiplied life John 6.54 Whoso eateth my flesh and drinkeâ—h my blood hath Eternal life and I will raise him up at the last day 4. The last promise is Eternal life a spiritual blessed and immortal life in heaven John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting life The Covenant of Grace is excellent fitted to bring us to the chiefest good Now the chiefest good consists in communion with God that was broken by sin and can never be perfectly recovered till sin be abolished therefore when the guilt of sin is taken away by Justification and the filthinesse of sin is taken away by Sanctification and the penalty of sin taken away by Resurrection then what can hinder our communion with God when we have once obtained perfect holinesse nothing can hinder us of perfect happinesse Thus you have the promise of the Gospel-Covenant which was the third considerable in it 4. The fourth thing to be considered in the Gospel-Covenant is the Mediator of this better Covenant and that is Jesus Christ God-man blessed for ever through his dignity he hath purchased salvation Hebr. 9.12 14. By his own blood he entred in once into the holy place having obtained Eternal Redemption for us how much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God c. And he is not only the Author of Eternal salvation by his merit and efficacy but the most absolute example and pattern to us how we should walk that we may obtain his purchased salvation Rom. 8.29 God did predestinate us to be conformable to the Image of his Sonne that he might be the first born among many brethren 1 Cor. 15.49 And as we have born the Image of the Earthly we shall also bear the Image of the heavenly And this is the only Covenant whereof Christ is Mediator the first Covenant needed no Mediator the Old Covenant as Legal take it without its sprinkling of Gospel and so chiefly Moses but in all respects meer men were Mediators but of the New Covenant Christ was Mediator but this I shall leave
We have three notable advantages in our temporal promises beyond what they had in theirs 1. The Old Covenant had special promises of temporal good things in the Land of Canaan for the preserving of their Mosaical policy untill the time of the Messiah to be born of that people promises of long life c. The New Covenant hath promises of all good things necessary without any such clog All good works shall be rewarded and he promiseth to give a present temporal reward in part of payment Eph. 6.8 Whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free and which is more 1 Tim. 4.8 Godlinesse is profitable unto all having promise of the life that now is and of that which is to come 2. The temporal good things promised in the Old Testament were symbolical they prefigured spiritual benefits by Christ we have them without any such adjoyned significations Col. 2.17 They had a shadow of things to come but the body is of Christ They had a more sparing taste of heavenly good things in earthly benefits we have a more streight and direct way unto eternal life 3. Promises of temporal good things were in the Old Covenant more frequent in the New Covenant more rare and this I name as their excellency because they are thrown in as meer additions to spiritual promises * Alting Ma. 16.33 Seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you this for temporal promises And for spiritual promises which are the best of the Gospel-Covenant not only the conditions of those promises are more easie for whereas it was Do this and live Gal. 3.15 now it is Believe and thou shalt not come into condemnation * Camero Joh. 3.18 but the condition is also promised Jer. 31.34 I will make a New Covenant with the House of Israel and with the House of Judah not according to the Covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt which my Câ—venant they brake although I was an Husband unto them saith the Lord but this shall be the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my law into their inward parts and write it in their hearts and will be their God and they shall be my people and they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall know me from the least of thâ—m unto the greatest of them saith the Lord for I will forgive their iniquity and I will remember their sinnes no more Gods hearty good will is herein manifested Jer. 32.41 I will rejoyce over them to do them good and I will plant them in this land assuredlâ— with my whole heart and with my whole soul If you say these are Old-Testament promises and belonged to them to whom they were spoken and were not only Prophetical so as to concern another people * Calv. Instit I grant it Rom. 3.19 We know that what things soever the Law saith it saith to them who are under the Law But they had not that efficacy of the Spirit to make these promises so effectual as was Prophesied and promised for the times of the Gospel * Synop. pu th Joel 2.28 And it shall come to passe afterwards mark that afterwards I will poure out my Spirit upon all flesh c. The measure of the Spirit which they did receive tended mostly to bondage Gal. 4.24 25. but the Spirit is to us a Spirit of Adoption Rom. 8.15 And therefore the Gospel is specially called the Word of Gods grace Acts 20.32 as if all the grace that God had formerly expressed had been nothing in comparison of this Rom. 6.14 Ye are not under the Law but under grace Law and grace are opposed as condemnation and mercy thus the Gospel is the better Covenant in respect of the promises of it 5. The Gospel is the better Covenant in respect of the effects of it the Old Covenant shews us sin doth accuse us and declares us guilty before the judgement of God Rom. 3.19 20. That every mouth may be stopped and all the world may become guilty before God therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sinne It subjects us under the curse and condemneth sinners for the transgressing of Gods commands Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to do them and all the people shall say Amen So Gal. 3.10 it is the ministry of death 2 Cor. 3.6 7. but now the Gospel that proclaims pardon of sin and lifts up with quickening consolation Isa 61.1 2. in the Law God is considered as reproving sin and approving righteousnesse in the Gospel as remitting sin and repairing righteousnesse and therefore the Word of the Gospel is called good seed Mat. 13.3 The seed of Regeneration 1 Pet. 1.23 The Word of Reconciliation 2 Cor. 5.18 19. The Ministration of the Spirit Gal. 3.2 The Word of faith Rom. 10.8 The Word of life Phil. 2.16 The power of God Rom. 1.16 That whereby the righteousnesse of God is manifest Rom. 3.21 The destruction of unbelievers is not the end of the Gospel but that is through their own fault Polan Syntag. eventus adventitius an accidental event God abundantly declares in the Gospel that he delights not in the death of sinners but in the saving translation of them by faith and repentance from the power of darknesse into the Kingdome of his dear Son The best effect of the Legal Covenant is the bringing man into the Gospel-Covenant and 'pray ' observe how when it is most effectual it turns over the sinner to the Better Covenant 1. It discovers sin to us Rom. 7.7 I had not known sin but by the Law but wherefore is it that we know sin at all that we might be compelled to seek reparation in the Gospel-Covenant Gal. 3.21 22. The Scripture hath concluded all under sin that the promise of faith in Jesus Christ might be given to them that believe 2. The Old Covenant restrains sin there is a natural stupidnesse in mens consciences but then when the dreadful threatnings of the Law still sound in their ears man is somewhat affrighted and hath some reluctancy though afterwards the Law of the minde is led captive by the Law of the members and man forbears sin as having a bridle put upon him Ringente interim intus tumultuante appetitu corrupto though he be restrained from sin yet it is but a kinde of coactior it ends best when it ends in a spontaneous and voluntary inclination of the minde to forsake sin and hate it and that is the work of the Gospâ—l-Covenant 3. The Old Covenant works fear
our selves from all filthinesse of flesh and spirit and perfect holinesse in the fear of God 2 Cor. 7.1 The whole work of the Gospel is to carry on and compleat Repentance this is the profit to be reaped by every Ordinance the Word preached perswades Repentance thâ— Sacraments received stir up and seal Repentance the communion of the Saints carrieth on the work of Repentance Exhorting one another daily lest any be hardened by the deceitfulness of sin Hebr. 3.13 The Gospel is the great Charter of our priviledges purchased by Jesus Christ and they all run into this Repentance this is the benefit by Christs death Resurrection and Ascension this is the fruit of the Spirit of Adoption Zech. 12.10 it is a Spirit of prayer and mourning over him whom we have pierced in brief Repentance is the contract of the Covenant of Grace the Law cannot give it and the light of nature cannot give it only the Gospel can effect it the Covenant of Grace confers on us an accesse to and communion with God as our God not as we are innocent for we are guilty of the breach of the first Covenant but as we are penitent sorrowful for and turned from the evil of our ways so that in this respect we must needs conclude Repentance is a grace of great necessity we reap no benefit enjoy no priviledge of the Gospel but by Repentance the mystery of Redemption Christs Incarnation Death Resurrection Ascension and Exaltation and all the Ministrations of the Gospel are in vain to the impenitent 3. Most pregnant Arguments perswading to Repentance are proposed in and by the Gospel this is light so powerfully convincing that all others which past before it is but darknesse in comparison of it whether it be the light of nature making known sin as it is specifical and particular contrary to certain standing dictates not in its contrariety to the image and holinesse of God and that without any clear and certain way of escape and Repentance or the light of the Law which layeth men under full plain and clear conviction even unto self-condemnation but coucheth the pardon and possiibility of Redemption under such dark figures and expressions that with much difficulty it may direct and provoke Repentance but in the Gospel the Sun of r ghteousnesse shines brightly unto conviction and self-condemnation nay unto speedy and chearful conversion There is no Argument in Nature or in the Law to enforce Repentance but it is urged in the Gospel I and much more doth Nature stir up Repentance by sins inconveniency to mans state or the Law by sins incongruity to the holy just and good command of God the Gospel doth the same nay and further addeth its inconsistency with that estate intâ— which we are resolved by the Redemption of Jesus Christ and so it presenteth us with two most pregnant Powerfully Convinc ng and Perswasive Arguments unto Repentance such which no Professed Religion in the World it self excepted doth propound and they are these 1. The death of Jesus Christ. 2. The day of Judgment The first Argument propounded in the Gospel to perswade Repentance is The death of the Lord Jesus Christ This is an Argument potent in operation to every true believer faith doth no sooner touch the hem of its garment but it cureth like the bones of Elisha quickens the dead man that is but let down into this Grave and pregnant in perswasion to every rational soul that is but candid and ingenuous It is storied of Antonius the Senator of Rome that he intending to provoke the people to râ—venge the death of Caesar slain at the Senate by Brutus and Cassius brought out his bloody Robe and cryed out Here is the bloody Robe of your Quondam Emperour Thus the Gospel presents to our faith a crucified Christ and slain Saviour slain for and by our sins that we may look on him whom we have piâ—rced and mourn over him that we may see him whom our lusts have slain and be revenged on them by Repentance The contemplations of a crucified Christ cannot but constrain Repentance Mount Calvary is a place of heart-melting to every ingenuous soul that makes it his walk for that it presents unto his observation a man nay more than a man a God under the most grievous sufferings not for his own but the sins of others exposed unto that sad estate not by any constraint or necessity but his own choice pity and compassion in whom we reads these three heart-moving Repentance-provoking considerations viz. 1. The great severity of offended justice and fury provoked by his iniquity Here he seeth the vilenesse of his sin and fiercenesse of Gods anger who would not nay in justice could not spare man without satisfaction he had said it and now seeth it executed In the day thou eatest thereof thou shalt dye the death Here is furious justice which falls fearfully on a Surety a Mediator and fierce fury that favours not a Son an only begott n Son Surely sin is hainous greatly provoking to God that his displeasure thus rageth It is sure a fearful thing to fall into the hands of the living God who makes the Son of his love thus roare out My God my God why hast thou forsaken me Oh Impiety horrid Impiety that cannot be expiated by any thing but the very heart-blood of God! O fury fearful fury that forsakes a Son only become a Surety for sinners what pensive thoughts must needs arise in the serious observer of this sad spectacle especially when he proceeds to the next consideration which is this 2. Great love and pity of a Saviour who willingly endureth these sad sufferings out of choice not constraint for the sins of others not of himself Oh unconceivable love ineffable pity that we sinned and he thus suffered he left glory to be exposed to shame he undertakes an Atonement and Reconciliation between God and man and endure h infinite fury to effect it no guile was ever found in his mouth whose soul undergoeth this grief the debt was ours and he payeth the utmost Mite for us All we went astray and on him was laid the punishment of us all Isa 53.3 4. he is wounded for our transgressions and bruised for our sins and that whil'st we were sinners that slighted and rejected him Greater love can no man shew than to dye for his friend but behold here is matchlesse love whil'st we were yet enemies Christ gave himself for us These Torments we must have endured to Eternity if they had not been inflicted on him 3. We here see the gracious acceptance we have with God the great liberty of accesse to God which is to us afforded the wrath of God thus poured forth on his Son is pacified towards sinners and the Covenant of Works being thus accomplished is abolished and man that was at distance from God draweth nigh unto him for this crucified Christ was thus lifted up that he might draw all men unto himself
natura had the charge of these sublunary things even the holy Prophet himself was liable to this temptation Psal 73.9 10 11 12 13 14. he saw that as the clean Creatures were sacrificed every day the Turtle and the Lamb the Emblems of innocency and charity whilest the Swine and other unclean Creatures were spared Plutarch and Seneca and Cicero have rendred satisfaction concerning this method of the Divine Providence So good men were harrast with troubles when the wicked were exempted and this shook his faith but by entring into the Sanctuary of God where he understood their end he comes off with victory now for the removing this Objection Consider First we are not competent Judges of Gods actions we see but one half of Ezekiels Vision the Wheels but not the eye in the Wheels nothing but the Wheels on which the world seems disorderly to run not the eye of Providence which governs them in their most vertiginous changes The actions of God do not want clearnesse but clearing What we cannot acquit is not to be charged on God as unjust the stick which is streight being in the water seems crooked by the refraction of the beams through a double medium we see through flesh and spirit and cannot distinctly judge the ways of God but when we are not able to comprehend the particular reasons of his dispensations yet we must conclude his judgements to be right as will appear by observing Secondly The sufferings of the righteous do not blemish Gods justice 1. God always strikes an offender every man being guilty in respect of his Law Now though love cannot hate yet it may be angry and upon this account where the judgements of God are a great deep unfathomable by any finite understanding yet his righteousnesse standeth like the high Mountains as it is in Psalme 36. visible to every eye if the most righteous person shall look inward and weigh his own carriage and desert he must necessarily glorifie the justice and holinesse of God in all his proceedings 2. The afflictions of good men are so far from staining Gods justice that they manifest his mercy for the least sin being a greater evil than the greatest affliction God uses temporal crosses to prevent or destroy sin he imbitters their lives to wean their affections from the World and to create in them strong desires after heaven as long as the waters of tribulation are on the earth so long they dwell in the Ark but when the Land is dry even the Dove it self will be wandring and defile its self When they are afflicted in their outward man it is that the inward man may be revived as birds are brought to perfection by the ruines of the shell that is not a real evil which God uses as an instrument to save us Who will esteem that Physitian unjust who prevents the death of his Patient by giving a bitter potion 3. If the Righteous be thus afflicted upon earth we may conclude there is a reward in the next World if they are thus sharply treated in the way their Countrey is above where God is their portion and happinesse Thirdly The temporary prosperity of the wicked reflects no dishonour upon Gods justice or holinesse for God measures all things by the Standard of eternity a thousand years to him are as one day Now we do not charge a Judge with unrighteousnesse if he defer the execution of a Malefactor for the day the longest life of a sinner bears not that proportion to eternity besides their reprieve increases and secures their ruine they are as Grapes which hang in the Sun till they are ripe and fit for the Wine-presse God spares them now but will punish them for ever he condemns them to prosperity in this world and judges them not worth his anger intending to poure forth the vials of his wrath on them in the next Fourthly The more sober Heathens have concluded from hence there is a judgement to come because otherwise the best would be most miserable and the ungodly prosperous from hence they have inferred that because all things are dispenc't in a promiscuous manner to the just and unjust in this world therefore there must be an after-reckoning Fifthly There are many visible examples of the goodnesse and justice of God in this World either in rewarding afflicted innocency or punishing prosperous iniquities He that shall read the story of Joseph and consider that wonderful chain of causes managed by the Divine Providence how God made use of the treachery of his brethren not as a sale but a conveyance how by the Prison he came to the principality must conclude there is a watchful eye which orders all things And how many instances are there of Gods severe and impartial justice there is no State or History but presents some examples wherein an exact proportion in the time measure and kind between the sin and punishment is most conspicuous the unnatural sin of Sodom was punish't with a supernatural showre of fire and brimstone Pharaoh had made the River guilty of the blood of the Hebrew Infants his first plague is the turning of the River into blood Adonibezec is just so served as he did by the seventy Kings Judas who wanted bowels for his Lord wanted bowels for himself in life and death for he hanged himself and his bowels gushed out and thus the punishment as a hand points at the sin and convinces the World of a Deity Use 1 Vse 1. This is just matter of terror to Atheists which are of three sorts 1. Vita 2. Voto 3. Judicio First To those who are practical Atheists vita in life who live down this truth denying God in their lives sad and certain it is that many who pretend they know God yet so live they as if there were no Deity to whom they must give an account Such are the secure that sleep in sin notwithstanding all Gods thunder and if ever sleep were the true image of death this is the sleep The sensual who are so lost in carnal pleasures they scarce remember whether they have a soul if at any time conscience begins to murmure they relieve their melancholy thoughts with their company and cups like Saul sending for the Musick when the evil spirit was upon him The incorrigible who notwithstanding the designes of Gods mercy to reduce them although Providences Ordinances conspire to bring them off from their evil ways yet they persist in their disobedience Let such consider it is not a loose and ineffective assent to the being and perfections of God which will save them God is not glorified by an unactive faith nay this will put the most dreadful accent and the most killing aggravations on their sins that believing there is a God they dare presumptuously offend him and provoke the Almighty to jealousie as if they were able either to evade or to sustain his wrath 't is the greatest prodigy in the World to believe there is a God and yet
shewed the expiation of sin and therefore their Sacrifices were killed and the blood shed and sprinkled Heb. 9.22 23. 2. The Covenant at Mount Sinai was not made with all without exception as Adams was but only with a select people even with Israel 3. Because the Lord still puts them in minde of his promise to Abraham which included Christ and faith in him Gal. 3.16 17. and was not null by the Law Quest 5. The last question is how long this Covenant lasted and whither any be under a Covenant of Works Answ Most strictly it was but to the giving of the first promise for then the Covenant of Grace began but was more largely and clearly revealed till the coming of Christ by the Law and the Prophets but was most perspicuously and fully by Christ himself in his doctrine and death and by the abundant pouring out of his Spirit Howbeit all along and to this day every natural man is under a Covenant of Works because out of Christ therefore under the Law and the curse of it for which cause the Covenant of Works is by some called the Covenant of nature Faedus naturae Again all they which look for righteousnesse and salvation by the power of their wills by the strength of nature and by performance of duties as Jews Turks Philosophers Papists Socinians Gal. 4.24 25. Pelagians these are all under a Covenant of Works they are not under grace they are of Hagar the Bond-woman of Mount Sinai which answers to Jerusalem which now is which is in bondage with her children as the Apostle speaks in his elegant Allegory I come now to draw some Corollaries from this doctrine of the Covenant of Works thus propounded in a practical way of application and that briefly Corol. 1. It serves for admiration to wonder with a holy astonishment at the Lords infinite condescending love in making a Covenant with poor man 1. Because it was a free act in him to do it he lay under no compulsion to it Rom. 9.15 16. nothing of merit or profit in a despicable worme appears as a motive to it it was a royal act of glorious grace from the King of heaven to vile creatures O wonderful 2. Because as it was free for him to do it so he bound his hands by it and as it were lost his freedome by it for his truth holds him fast to it Hebr. 6.18 by which its impossible for him to change O wonderful 3. He made the first offer he prevented us by his grace he loved us first 1 John 4.10 19. all this appeared in the first Covenant with us Bullinger de fâ—â—dere Dei unios aeterno in vouchsafing us to make any at all with him Ineffabilis misericordiae Divinae Argumentum quod ipsum numen ipse inquam Deus Aeternus faedus ipsum primus offert nullis ad hoc hominum meritis adactus sed merâ nativâ bonitate impulsus nec scio an humanum ingenium hoc mysterium vel plenè toncipere vel dignis laudibus evehere possit Unspeakable mercy that the eternal God should first offer to league with us moved to it by no merit in us but by his own native goodnesse only a mystery which the minde of man cannot conceive nor his tongue praise to the worth of it thus a grave Authour which will the more inhance the love of God if we 4. Consider that he makes Covenant upon Covenant after breaches and forfeitures renews them again and ratifies them stronger than ever as he did the new Covenant after the old was broken by our high and hainous provocation in the fall and which he doth to every elect soul in the Sacraments and after grosse and grievous Apostasies See Jerem. 3.1 Ezek. 16.60 61 62 63. Hos 2. O admire and adore this love Corol. 2. Seeing there are two Covenants on foot one of Works another of grace and very many yea the farre greatest part of the world are under a Covenant of Works which is a most sad and doleful estate because a state of wrath and death a most wretched and accursed condition O try under what Covenant thou art for if thou art in the state of sinful nature a sprowt of old Adam never yet cut off from his root of bitternesse nor graffed into Christ thou art undone to be under such a Covenant is to be an enemy to God and to be lyable to all his plagues O make haste then and flee as a Post and as the young Roe into Christs Armes For consider how thou canst stand before the Bar of God in thy sins in thy nakednesse Adam fled away from the presence of God afraid and ashamed hiding himself in the Thicket because he was naked but where wilt thou hide thy nakednesse in that dreadful day of the Lord there will be no shelter in that day for a sinner Corol. 3. Labour to understand and discern aright the nature tenour and termes of both Covenants 1. Because they are easiiy mistaken and many do mistake them Rom. 10.2 3. 2. Because the mistake is dangerous like a man in the dark as he travels findes two wayes one way is wrong Prov. 14.12 yet it seems as good and safe as the other he goes on in the wrong which leads him to a Rock where he falls down headlong and breaks his neck so many a poor soul imagines he is under a Covenant of Grace and in a safe way to heaven when alas he is yet under a Covenant of Works and in the high-way to hell Labour then to discern the difference search Scriptures and thy own heart go to the Lord by prayer Job 33.23 and to his M nisters that they may shew thee thy way lest thou go on to thy destruction And therefore Corol. 4. Improve the Covenant of works for the conviction of sin righteousness and judgement for till the Lord lets thee see what it is to be under such a state thou wilt never see the evil of it nor ever desire to change it Corol. 5. Renounce thy Covenants with sin Satan and creatures or else thou wilt never be admitted into Covenant with God if thou break not with them God will never close with thee if thou be a Covenant-servant to them thou art no Covenant-servant of the Lords for how canst thou serve those two Masters Matth. 6.24 1 Joh. 2.15 16. God and Mammon both which crave thy whole man and thy whole work and which are utterly inconsistent with each other Corol. 6. Labour to relieve thy self under thy greatest straits and sears by Covenant promises I mean the promises of the new Covenant which are called better promises Hebr. 8.6 10 11 12. Joh. 15. because absolute prâ—mises because they work that in us and for us which God requires of us when of our selves we can do nothing As the new Covenant is the best Covenant and the promises of it the best promises Isa 55.3 Acts
and so are all sicknesses and miseries the tendencies to death of sin's making for God doth not afflict willingly no not to a bare grieving of the children of men Lam. 3.33 but as it follows in Adam all dye 1 Cor. 5.22 2. The sinful effects 2. As the experiences of misery so of the abounding of iniquity attest this there must be a root of bitternesse where there is so much bitter fruit Our Saviours question Does a man gather figs of thornes it may in this case with the same strength of reason be inverted Does any man gather thornes of a fig-tree or thistles of a vine if our nature be yet so sweet and good whence do the unsavoury fruits of vanity and rebellion in the youngest ones that I do not say of blasphemy and impurity whence do these grow why must young ones be so long under the menaces and rods of their Parents and Masters and as the event testifies all too little too to restrain them from undoing themselves and damning their immortal souls is not vertue as amiable as vice if we did but look upon them indifferently can there be more said for the ways of sin than for the ways of God which are pleasantnesse its self c and why then hath God so few and the world nay sinne and Satan so many servants They that converse with children or are any way concern'd in their education can set to their seal that this is true how often do they see puerum zelà ntem if not worse wilful and obstinate children folly so deeply bound in their hearts that the rod of correction can hardly drive it out Prov. 22.15 I shall omit many other Arguments which might be brought for the further evidencing of this pollution in us but I know it is not their number but their weight that is considerable And I hope by these God will reveal so much of his light that we may see and be convinced of our own darknesse The second thing more generally concerning this subject to be considered is 2. What this corruption and spiritual pravity is what this corruption and inbred pravity is There are many names which Scripture and Antiquity have given unto it those which the Antients call it by you may read more largely in Aug. contra Julianum lib. 1. cap. 2. By him or about his time it began to be call'd original sinne which word we shall henceforth more frequently use for though it be not found in Scripture yet that which we intend by it being so clearly grounded on Scripture the name cannot distaste any who have not a quarrel against the thing no more than the name of Trinity or Sacraments and the like 1. From its name And in these too conveniunt rebus nomina there is good reason why 't is so call'd For 1. 'T is call'd original sinne because 't is in every one from his original it may say to every one as soon as thou wert Rivet in synops Theol. I am Or 2. Because 't is derived from Adam the original of all Man-kinde out of whose blood God hath made us all Acts 17.26 Or 3. Because 't is the original of all other sinne it is the seed and spawn out of which they all grow this is that lust which when it hath conceived bringeth forth sinne James 1.15 As for Scripture names Chemnitius in his Common place upon this subject reckons up above twenty whereby it is called in the Word of God I shall not insist on any besides those which I shall have by and by out of this Text to speak unto Which I should be too much prevented in if I should set down any certain definition of it to be here explained besides what every one may gather from what hath been already said only I cannot but mention those three things which make up as it were this original sinne and into which Anselm divides his definition of it 1. There is in original sinne the absence of original righteousnesse 2. And parts it consists of which is the image of God in which he made man at first for he makes him upright and all his workmanship when looked over is exceeding good 2. There is present in man its contrary image that is unrighteousnesse concupiscence c. A heart evil and only evil vitious habits even before there were vitious acts as afterwards a man hath the habits of grace infused before he acts graciously This souls disease is like unto those of the body where there is not only a privation or absence of the former good constitution but a present indisposition c. And though original sinne be not actual yet 't is active actuosum though not actuale The flesh lâ—steth against the Spirit and sinne worketh all manner of concupiscence Rom. 7.8 To understand these things the better we must know 1. That the soul of man cannot be indifferent to or altogether without either of these images or likenesses it hath either the image of a holy God or of a sinful man upon it to think that it is rasa tabulâ— like white paper without any thing good or bad written in it is but a Philosophical fiction which Scripture no where owns and Christianity every where explodes there are but two Cities made out of mankinde Aug. de Civitate Dei Jerusalem and Babylon there will be but two sorts at the last day Sheep and Goats and unto which should these neuters or indifferent ones belong 2. As none can be without one of these images so none have both of them A mans soul cannot be as some artificial picture representing on the one side a beauty on the other side a Monster light and darknesse God and Mammon Christ and Belial are too much opposite to enter into any fellowship or agreement in his soul No but 't will be ask'd whose image and superscription in the singular number thus too hath it 3. And as by this sin there is both the absence of Gods image and the presence of his enemies that is man by it is not what God is holy c. and is what God is not unholy c. so thirdly in this sin is considerable that debt which man owes unto Divine Justice to satisfie for this hâ—s irregularity God might require that man should make him satisfaction for this injury and 't will be exacted of all men out of Christ It is no small crime to break the seal to throw away the image and picture of any Prince or Soveraign Now as the former ingredients into this sin made us altogether sinful so this consideration makes us by nature altogether miserable And thus I have spoken to this subject i' th general and more by way of common place I shall now confine my self in that which is behind to speak of it only under those notions which this Text affords As 1. 'T is called here our Old man 2. The body of sinne 3. This is that also which
the whole earth mans baser part the body but his celestial part his heaven-born soul is contaminated by it the sun moon and stars in it are turn'd into blood 2. This Original sin is diffused derived and communicated 2. Diffusive whereas actual sins are not Personal faults of Parents are not imputed to Children and defile not their Children unlesse imitated or unbewail'd Childrens teeth are not set on edge by the sowre grapes their Parents thus eat but Original sin being the sin of the nature of the Parent becomes the sin of the Child and will be entailed further to the last man upon earth for Children have the nature but not the person of their Parents An Objection answered And let it not seem strange that God should suffer this original sin to be so vastly diffusive that he should not exempt his own people wholly from it There is the same reason that corruption should remaine amongst them which there was for the abode of the Canaanites amongst the Israel of God of old It tryes them and brings them often to Bochim and makes their life a vall y of teares and whilst they go on their wâ—y weeping and crying unto God by reason of it they beare precious fruit for God does make good come unto believers out of this great evil making it an Antidote against carnal confidence and self-love a meanes to exercise their faith and a sure evidence of his own power and presence in the keeping of them Besides it is farre better for us by this occasion to be under the second Adam then ever it could have been being under the first The first Adam was a head of clay of the earth earthly The second Adam is a head of gold 1 Cor. 15.47 The Lord from heaven Though we were made holy in the first Adam yet having a mutable will we might under him perish everlastingly but they that are in Christ shall not perish but have everlasting life a glory beyond what we could have had if we had continued in innocency for under that first Covenant we could have expected only a reward answerable to our own works but under the second we hope for glory in some measure proportionable to Christs merits Though we know not what that glory is yet this we know that when he appeares we shall be like him 1 Joh. 3.2 And in the mean while as the Israelites who were before but Brick-burners and potters by reason of the Canaanites amongst them learn'd the art of warre and became Renowned soldiers so the true Israel of God by this meanes put on their whole spiritual Armour and dayly fight the good fight of faith and become more than Conquerors to conquer a lust being more glorious than to conquer a Kingdome through Christ that strengthens them when these Philistines are upon them as upon Sampson then the Spirit of the Lord comes upon them 〈◊〉 and what lust is able to stand before his Spirit Josh 10 24 25 As Joshuah took the five Kings and shut them up in the Cave at Makkedah till the Battel was over and then slew them So the Lord is pleased to shut up and restrain the corruption of his people in the Cave of their body untill their warfare be finished but then he brings them out and slays them they shall then never see these enemies more And therefore holy Paul who cryes out Rom. 7.24 25. Who shall deliver me addes presently I thank God c. as if he had breathed the same breath out in praise which he had taken in in prayer for deliverance so soon does God answer prayer made against this sin according to his will And thus we have seen something towards the explaining of this difficult matter Application The nature of this undertaking being more to informe your judgments than to deal with your affections I shall the rather hope to be excus'd if I be not proportionably so large in the Application which I am now come unto and shall lay down what I intend to speak to under these two heads 1. Of Instruction 2. Of Exhortation to inform your judgment and to quicken your practice 1. If we all have corruption thus by nature inherent in us 1. Use of Instruction it may silence all complaints against God for exposing of us to such wants and miseries at our very entrance into the world and so all along during our continuance in it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence come evils was a question which did much puzzle the Philosophers of old here we are resolved of it The evil of sin and sorrow comâ—s from this root No wonder now that our children are more miserable than the young ones of Beasts or Birds because they are more siâ—ful 2. Hence it follows that in the very best there is a mixture borh in their principles and actions There was two in Rebecca's womb there are two in their hearts the Old mâ—n and the New man nature aâ—d grace flesh and Spirit Hence that striving that â—ombate betwixt them daily The unregenerate person this sin reigns in his body is as a Temple and his soul as a Shrine for this his Diana This keeps the house and all things are in peace In the glorified Saint this sin is wholly done away this unclean thing does not go with him into the new Jerusalem Only the gracious person is the field in whom the flesh warreth against the Spirit and the Spirit against the flesh He is like the Moon which hath its spots when it receives the fullest influence from the Sun sin in him will not dye willingly but as a dying man multiplies his stroaks at his enemy though they are comparatively but weak ones 2. Use of Exhortation For Exhortation let me recommend these following Duties 1. To a right knowledge of this sin 1. Get a right knowledge of thy self according to this doctrine it is folly in men to have travel'd much abroad and to be strangers in their own Countrey It will be found the greatest folly for thee to be never so knowing in other things if thou beest a stranger to thine own heart and dost not know that it is desperately wicked The very Heathens apprehended this precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy self to be of such consequence as to grace it the more they said it came down from heaven I am sure it is Gods message unto you from this truth this day Know your selves unlesse you know your selves thus lost Christs coming will be in vain unto you John 3.4 10. for he came only for the lost sheep Nicodemus had never doubted so much of Regeneration and a new birth had he understood the defilement of his first birth I am afraid there are many Masters in Israel that are ignorant of this still or else they would labour not only to reforme their lives but especially to get new hearts also thou canst not kill one lust unlesse thou layest the Axe
1 John 5.4 as well as a Saviour a Faith that is for obedience as well as priviledge Oh you that have this Faith go away in peace be of good comfort This everlasting Covenant betwixt the Father and the Son is yours your good was promoted and secured in this Treaty and foederal Engagement How much doth this Covenant speak for the benefit of believers if you be such 't is all yours By it you are already brought into a state of Grace by it you shall hereafter be brought into a state of glory Upon this Covenant Christ now sees you as his seed upon this Covenant you shall hereafter see him as your Saviour face to face unto Eternity To this Father to this Son with the Holy Spirit be glory for evermore THE COVENANT OF GRACE Heb. 8.6 But now hath he obtained a more excellent ministry by how much also he is the Mediatour of a better Covenant which was established upon better promises THE general design of this Epistle is my special design in this Text viz. to demonstrate to you that you live under the best of gracious dispensations that Jesus Christ our deservedly adored Mediator of the New Covenant hath obtained a more excellent Ministry and by the faithful discharge of that Ministry more excellent benefits than either Moses the Messenger-Mediator or the Levitical Priests the Stationary-Mediators of the Old Covenant But now now is not here a note of time but of opposition as in Rom. 7.17 now then i. e. after the Law received so Grotius or if you will have it to note the time 't is the time of the Gospel this last time Hath he obtained not by usurpation but by election he hath of divine grace freely received * Anselm A more excellent ministry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Minister is he that doth something at the command of another Heb. 1.7 and so 't is said of Magistrates Rom. 13.6 they are Gods Ministers but 't is chiefly spoken of the Priests Nehemiah 10.39 The Priests that minister because they offer those things that God requires they are said to minister Exodus 28.35 43. Christs ministry is more excellent thatn the Levitical he executes it partly on earth and partly in heaven but he amplifies the excellency chiefly from the excellency of the Covenant * Paraeus and therefore it follows By how much also he is the Mediator of a better Covenant If you take the old Covenant for the whole dispensation under the old Testament as well Gospel-promises as those things which are more strictly legal then we may truly say he old and new Covenant are for substance the same and therefore the Comparison relates rather to the form than to the matter of the Covenant * Calvin The Covenant of grace is dispensed with more latitude clearnesse and power of the Holy Ghost * Dâ—odate and therefore it may be called a better Covenant Which was established upon better promises 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys He names that which may most affect them with joy in saying it is established upon better promises All Coveâ—ants consist in promises The Covenants of Kings and Princes amongst themselves consist in promises of either not hurting or helping one another the Covenants of Princes and people consist in promises the Prince promises justice clemency and defence the people promise love obedience and gratitude so in the Covenant of grace the first and chief part whereof is I will be thy God and of thy seed and we promise faith obedience and worship the promises of the Old Covenant run more upon temporal good things the promises of the New Covenant are chiefly remission of sins sanctification by the Spirit c. and the Covenant is said to be established the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. d. Legislatum Law and Covenant are joyned together in Scripture They kept not the Covenant of God and refused to walk in his Law Psal 78.10 The New Covenant containeth certain precepts which every one must obey that will obtaine the promise Thus you have the meaning of the words The Observation I shall commend to you is this The Gospel Covenant or the new Covenant is the best Covenant that ever God made with man I will not stay you long in the general notion of a Covenant the word sometimes signifies an absolute promise of God without any restipulation as Gods engagement to Noah Gen. 9.11 And I will establish my Covenant with you neither shall all flesh be cut off any more by the waters of a flood neither shall there any more be a flood to destroy the earth Whatever mans carriage shall be God promises that he will no more drown the world So the promise of perseverance Heb. 8.10 This is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a people Our perseverance doth not leane upon imperfect grace but upon divine favour but I wave this and shall speak of Covenants as they note the free promise of God with restipulation of our duty * Camero A Covenant is amicus status interfaederatos so Martin a friendly state between Allies 'pray ' consider the several Covenants the Scripture mentions and they are three namely the Natural Legal and Gospel Covenant the Natural commonly called the Covenant of Works that flourished till the first sin the Legal Covenant that flourished till the Ascention of Christ and the pouring out of the holy Ghost upon the Apostles though it began to languish from Johns preaching and began to grow old throuhout the course of Christs Miniâ—try the Gosp l Covenant that flourisheth from Christ till the end of the world I shall speak but little of the first something more of the second but dwell upon the last 1. The Natural Covenant is that whereby God by the right of Creation doth require a perfect obedience of all man-kind and promiseth a most blessed life in Paradise to those that obey him and threateneth eternal death to those that disobey him that it may appeare to all how he loves righteousnesse and holinesse how he hates impiety and wickednesse In this Covenant I shall consider but these three things 1. Gods condiscention that he would enter into Covenant with man God was at liberty whether he would create man or not and when God had made this glorious Fabrick there could be no engagement upon him besides his own goodnesse to keep it from ruine Matth. 20.15 Is it not lawful for me to do what I will with mine own but man having an understanding and will to comprehend and observe the Laws given him had a natural obligation to duty which can no way be dissolved there is no power in heaven or earth can disoblige man from loving and obeying God Now that God will deale with man not summo
to be enlarged by another 5. The fifth thing to be considered in the Gospel-Covenant is the efficacy of it I did not so much as mention the efficacy of the former Covenants for there was never so much as any one made happy by them 't is sadly true that the threatnings of punishment for the neglect of duty took hold of them the threatnings seemed plainly to belong to the nature of those Covenants but in the Gospel Covenant 't is otherwise for it is said John 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides which shews that the wrath was brought upon them by the violation of the former Covenant he speaks as of that which was upon them already But yet mistake not as if refusing the Gospel were no sin or not punished they sin more grievously that sin against Gospel love than they that sin only against Legal goodness but wrath doth not properly belong to the Essence of the Gospel Thus you have the first thing I undertook namely the nature of the Covenant positively considered the second is the comparative excellency of the New Covenant above others I will be brief in shewing its excellency above the Covenant of Works more large in shewing you how 't is better than the Old Covenant of Grace Only suppose to prevent mistakes that each Covenant is in its own kind most perfect and most accommodated to the state of the people and to the purposes for which they were instituted This premised First The New Covenant of Grace is better than the Covenant of Nature I forbear to speak of the agreement and diffâ—rence of them I shall speak only of the excellency of this better Covenant 1. The Covenant of Works was a Declaration of Gods Justice than which nothing can be more terrible to a guilty sinner but the Covenant of Grace is a Declaration of Gods mercy in Christ and let the overwhelmed conscience speak is not this better 2. The Foundation of the Covenant of Works was the Creation of man and the integrity of his nature the Foundation of the Covenant of Grace is mans Redemption by Jesus Christ 3. The Promise of the Covenant of Works was eternal life in Paradise the Promise of the New Covenant is eternal life in Heaven 4. The Covenant of Works had no Mediator no possibility of recovering the least slip the New Covenant is ratified in the blood of the Son of God 't is composed on purpose for our relief * Camero Thus the New Covenant is better than the Covenant of Works Secondly The Gospel-Covenant is better than the Old Covenant of Grace Beloved you may observe I do not say better than the Covenant strictly Legal but better than the whole Dispensation which the Jews and all other Believers lived under before Christs Incarnation better than the Old Doctrine of spiritual grace delivered by Moses and the Prophets openly promising Eternal life unto the Fathers and the Dull people of the Jews under the condition of perfect obedience to the Moral Law together with the intolerable burdens of Legal rights and yoke of most straight Mosaical policy but covertly under the condition of repentance and faith in the future Messiah prefigured in the shadowes and types of Ceremonies that by this forme of Divine worship and policy a stiffe-necked people might partly be tamed and partly be brought to Christ that lay hid under those Ceremonies So that in short you see the Old Testament or the Old Covenant for by a Metonymie they are chiefly one and the same thing and the Apostle plainly so expresseth himself 2 Cor. 3.14 Untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ and this contains these three things 1. The old kind of doctrine which was openly and principally Legal covertly and lesse principally Evangelical 2. The old way of worship and Legal Priest-hood 3. That Mosaical policy which was tyed to one people * Paraeus This Covenant was made by God to Adam presently after the fall G n. 3.15 afterward to Abraham and his posterity Gen. 17.1 2 7 8. The symbole of this Covenant was circumcision from verse 10. to the 14. I forbear further particularising to whom it was often renewed and confirmed whereupon it is called the Covenants Rom. 9.4 Ephes 2.12 Now the New Covenant of Reconciliation to God by Christ exhibited in the flesh is the better Covenant The Gospel is the Table of the New Testament longè divinioâ— quam smaragdina Hermetis far beyond the Emerauld Table of Hermes which the Chymists vainly boast to yield the Philosophers stone to enrich all persons and the Panacea that cures all diseases here 's the elect and precious stone 1 Pet. 2.6 * Crocii Syntag. But I will come to particulars only premising this Caution Caution Let not any thing I shall say be interpreted as if I put an hostile contrariety between the Old Covenant and the New in spiritual practice they yield spiritual help to each other Justin Martyr saith that grace is not according to the Law nor against the Law but above the Law therefore they are not adversa but diversa the Gospel in Scripture is called the Law Isa 2.3 only 't is the Law of faith Rom. 3.27 and the Law of the Spirit Rom. 8.2 therefore when we advance the Gospel Rom. 3.31 do we then make voide the Law through faith God forbid yea we establish the Law Gal. 3.21 Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life vâ—rily righteousnesse should havâ— been by the law The believers in the Old Testament were saved by the free mercy of God in Christ Gerhar l. c. Heb. 9.15 He is the Mediator of the New Testament and by means of death for the Redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance And their Sacraments and ours Maccov l. c. sealed the same â—hing 1 Cor. 10.3 4. They did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ. This premised I shall now shew you the excellency of the Gospel-Covenant 1. The Gospel-Covenant is a better Covenant than the Legal in respect of its Original and manner of patefaction 't is true they have both one principal efficient cause but the Law may in some sort be known by nature it was written in mans heart at the first and the character is not wholly worne out Rom. 2.15 The Gentiles shew the work of the Law written in their hearts but now the Gospel was immediately manifested from God to the Church alone Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him Mat. 16.16 17. And Simon Peter answered
and said Thou art Christ the Son of the living God and Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in heaven It so farre transcends the capacity of humane reason that reason cannot so much as approve of it Gerhard Alting when it was revealed without inward illumination and perswasion of the Holy Ghost 1 Cor. 2.9 10 14 15. Eye hath not seen nor ear heard neither hath it entered into the heart of man the things which God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God but the natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned but he that is spiritual judgeth all things and hereupon it is called the Nâ—w Covenant not in respect of the time that it had no being before the incarnation of Christ but in respect of the knowledge of it the knowledge of the Legal Covenant was born with us and it was fore-known to nature but the Gospel-Covenant was whoâ—ly new revealed from the bosome of the Father it was administred by new Officers confirmed by new Sacraments let into the hearts of people by new pourings out of the Spirit therefore the Apostle prayes Ephes 1.17 18. * Maccovius That the God of oâ—r Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints God would never have instituted the Legal Covenant but for the Gospels sake Galat. 3.24 Wherâ—fore the Law was our School-master to bring us unto Christ The Law was a sharp School-master by meanes whereof the refractory and contumacious minds of the Jewish people might be tamed for Rom. 10.4 Christ is the end of the Law for righteousness to evâ—ry one that believeth 2. The Gospel-Covenant is better than the Legal in respect of the manner of it the Law was a Doctrine of works commanding and prescribing what we should be and what we should do Gal. 3.12 And the Law is not of faith but the man that doth them shall live in them But now the Gospel requires faith in Christ for righteousnesse and salvation Rom. 3.21 But now the righteousnesse of God without the Law is manifested therefore saith Augustine faith obtaines what the Law commands we have no help from the Law * Gerhard the condition of the Law is simply impossible it finds us sinners and leaves no place for repentance * Camero and notwithstanding the sprinkling of Gospel that there was with the Law yet it was but obscure And that shall be the next particular 3. The Gospel-Covenant is better than the Legal in respect of the manner of holding forth Christ in it though the Gospel is one and the same whereby all Saints are saved in all times for there was not one way of salvation then and another since Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sinnes Yet the Doctrine of the Gospel was more obscure in the Old Testament Umbratili per se inefficaci ceremoniarum observatione c. Amyrald partly through Prophesies of things a great way off and partly through types Christ was wrapt up in shadowes and figures in the Gospel the body of those shadowes and the truth of those types is exhibited the Land of Canaan was a type of heaven Israel according to the flesh was a type of Israel according to the Spirit the spirit of bondage of the spirit of Adoption the blood of the Sacrifices of the blood of Christ the glory of divine grace was reserved for Christs coming they had at most but starre-light before Christs coming * When Christ first came it was but day-break with them Christ was at first but as a morning starre 2 Pet. 1.19 though soon after he was as the sun in the firmament Mal. 4.2 The Apostle saith Heb. 10.1 The Law having a shadow of good things to come and not the very image of the things and in this respect it was that the Apostle saith the Gospel was promised to the Fathers but perform'd to us Rom. 1.1 2. It was hid to them and revealed to us Rom. 16.25 26. and not only by fulfilling of Prophesies which we may see by the comparing of Scripture but by the Spirit Ephes 3.5 The mystery of Christ in other ages was not made known unto the Sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit They had but a poor discovery of Christ but we have the riches of this mystery made known unto us Col. 1.26 27 * Alting The old Covenant leads to Christ but 'tis a great way about the Gospel Covenant goeth directly to him their Ceremonies were numerous bâ—rdensome and obscure those things that represent Christ to us are few easie and cleare * Synops pur Theol. 4. The Gospel-Covenant is the better Covenant in respect of the form of it the promises are better promises the promises of the Law are conditional and require perfect obedience Lev. 18.5 Ye shall therefore keep my statutes and my judgements which if a man do he shall live in them the condition you see is impossible Beloved 'pray ' mistake not there is expresse mention of eternal life in the Old Testament Isa 45.17 Israel shall be saved in the Lord with an everlasting salvation ye shall not be ashamed nor confounded world without end Dan. 12.2 Many of them that sleep in the dust of the earth shall awake some to everlâ—sting life and some to shame and everlasting contemp and that the Law cannot save us that is accidental in respect of our dâ—filement with sin and our weaknesse that we cannot fulfill the condition Rom. 7.12 The law is holy and the Commandment holy and just and good and it is the Word of life Acts 7.38 Who received the lively Oracles to give unto us and the Apostle brings in Abraham and David for examples of Justification by faith Rom. 4.6 13. but yet their promises were chiefly temporal we have the promise of temporal good things in the New Testament as well as they in the Old only with the exception of the Cross Mark 19.29 30. Verily I say unto you There is no man that hath left house or brethren or sisters or fathers or mother or wife or children or lands for my sake and the Gospels but he shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions that was the exception with persecution
when sin hath been committed and the raging of the affections are a little appeased then the minde returns unto its self and the Spirit that was resisted brings to remembrance those grievous and unavoidablâ— threanings which the Law denounceth whereupon there follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Legal repentance that is a wishing that the Fact were undone and that he had not committed the sin that causeth that trouble but not that he is any better than before for shew him a new temptation and he presently runs after it though under trouble of minde and though expectation of wrath incredibly full of anguish doth sting and vex him intolerably But now Beloved where this ends well there the Spirit insinuates something to put him upon panting after a Redeemer and to get power against sin and this brings unspeakable joy and begets peace past all understanding thus you see the best effects of the Law is the bringing men to the Gospel which shews the fifth excellency of the Gospel-Covenant 6. The Gospel-Covenant is the better Covenant in respect of its objects or persons taken into Covenant and that under a double consideration their multiplicity and their quality 1. In respect of the number The Old Covenant belonged only to one people the New to Jews and Gentiles Abraham and his posterity were taken into Covenant and all the world beside were excluded those few others that were admitted it was by extraordinary grace and they were as it were planted into Abrahams family but now the partition Wall is broken down which as it were shut up the mercy of God in the confines of Israel Now peace is proclaimed to those that are far off as well as to those that are near that they might become one people this is a great mystery Colos 1.26 Certainly all may well say so as we are poor Gentiles and we are made nigh by the blood of his Crosse Col. 1.20 21. 2. The Gospel-Covenant is better in respect of the quality of the persons taken into it the Law is proposed to wicked secure and hardened sinners 1 Tim. 1.9 The Law is not made for a righteous man but for the lawless and disobedient for ungodly and for sinners for unholy and profane for murderers of fathers and murdâ—rers of mothers for men-slayers for whoremongers c. to restrain and bridle them but the Gospel lifts up broken-hearted sinners Luk. 4.18 He hath sent me to heale the broken-hearted to preach deliverance to the captives and recovering of sight to the blind to set at liberty them that are bruised to preach the acceptable year of the Lord The Law is to terrifie the conscience the Gospel is to comfort it * Gerhard l. c. 7. The last excellency I shall name is this the Gospel-Covenant is every way faultlesse it is the last and best Dispensation of Divine grace Hebr. 8.7 If the first Covenant had been faultlesse then should no place have been sought for the second as if he should say the Covenant from Mount Sinai was not such Quo non alterum posset esse perfectius * Grotius that man could not desire a better Hebr. 7.18 19. There is verily a disanulling of the Commandment going before for the weaknesse and unprofitableness thereof for the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God plainly this is so excellent we cannot desire a better The Old Covenant is abrogated 1. As to the circumstance de futuro it all related to the future Messiah Christ is come and that consideration therefore ceaseth 2. 'T is abrogated as to the impossible condition of perfect obedience the Gospel sincerity of the meanest believer is better than the exactest obedience of the highest Legalist 3. 'T is abrogated as to the burden of Legal Ceremonies Priesthood and shadows God gave these things to them and the Gospel to us as we give nuces parvulo codicem grandi * Beda things of smaller value to a little childe but a good book to him when he is grown up They have lost their Temple their Priesthood their Unction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Chrysost c. We have Heaven for our Temple and Christ for our Priest and the Spirit for our Unction 4. The Old Covenant is abrogated as to the yoke of Mosaical policy we have nothing to do with the Judicial Laws of the Jews any farther than they are Moral or of a Moral equity Luk. 16.16 The Law and the Prophets were untill John Hebr. 7.12 The Priesthood being changed there is made of necessity a change of the Law And thus I have doctrinally shewed you the excellency of the Gospel-Covenant APPLICATION 1. This retorts wicked mens Reproaches into their own faces They cry out against the Ministers of the Gospel for preaching terrour to them Be it known to you the Gospel is properly employed in celebrating the mercy of God in the pardon of sin and comforting drooping sinners but in your doing what you can to put out this comfortable light you force us to fetch fire from Mount Sinai to take hold of you 'T is true the Law was given with Thunder and Lightning and terrible Miracles the Gospel was attested with a comfortable voice from heaven and healing Miracles but as sinners broken by the Law needed some Gospel-balm to heal their wounds so secure Gospel sinners need Legal threatnings to fright them out of their sluggishnesse and sleepy security If whispers of peace will not awaken them we must cry aloud to stir them up if it be possible to break off sinning and to minde salvation Sirs 't is no pleasure to us to speak words unpleasing to you you hinder us from work more purely Evangelical and which 't is a thousand fold more pleasure to us to be conversant about 'Pray take notice that were it not in love and faithfulnesse to your souls we would never be so poorly employed as to be pelting at your base lusts Do but try us Break off your soul-undoing wickednesse and you shall never hear us rate you any more you your selves being Judges ex gr Ask a sober man whether the lashing of drunkennesse makes him smart or not Ask a chaste person whether the naming of such Texts as Prov. 22.14 The mouth of strange women is a deep pit he that is abhorred of the Lord shall fall therein Prov. 23.27 An whore is a deep ditch and a strange woman is a narrow pit reproach him in short Ask one that 's conscientious whether he thinks the Minister hath a spite at him in his Sermon because he names 1 Cor. 6.9 10. Know ye not that the unrighteous shall not inherit the Kingdome of God Be not deceived neither Fornicators nor Idolaters nor Adulterers nor Effeminate nor Abusers of themselves with mankinds nor Thieves nor Covetous nor Drunkards nor Revilers nor Extortioners shall inherit the Kingdome of God Alas all these will tell
eum Deus And for this may be rationally urged 1. That in the whole woâ—k of our Redemption effected by Christ Jesus Christ had a respect noâ— unto himself but unto us It is for us that he humbled himself to the Death of the Crosse for us men and our Salvation 2. Jesus Christ had right to all the Honour Glory and Majesty which now he is possessed of in Heaven by vertue of his being the Sonne of God and the glory which he hath now in Heaven John 17.5 he had with God before the world was 3. The freeness of Gods love in giving Christ and of Christs in giving himself for us was such that the main intention of God was that not Christs but our estate might be bettered John 1. â—18 Rom. 9.5 if the Son of God had never left the bosome of the Father he had been for ever God bl ssed in himself But such was the love of the Father that he gave his only begotten Son that we might not perish Joh. 3.16 who believe but might have everlasting life 4. It is fit to be considered that the glory which Christ hath in Heaven in sitting at the right hand of God is such that it cannot be merited by the sufferings of the Humane nature of Christ And therefore it is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath frâ—ely given him a name above every name This last interpretation of the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is that to which most of our Protestant Divines do incline I will not here undertake to determine the Question I find it the judgement of some of our Learned Divines Dr. Featly Mr. Anthony Burgesse That there need be no Controversie about this thing for the Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes order but whether the order of causality or antecedency or both may be consistent with the Analogy of Faith 1. For if we look upon Jesus Christ as rewarded for his sufferings for us we may thence be assured that our sufferings for him though of another nature shall be eternally rewarded Psal 58.11 2. Or if you note the order only that Jesus Christ was first humbled and then exalted we may thence learn that before honour is humility Prov. 18.12 1 Pet. 5.6 and that if we Humble our selves under the mighty hand of God in due time he will exalt us Leaving therefore this Question I proceed to the Doctrine of Christs Exaltation as it is laid down in this Text. Doct. It pleased God the Father for his own glory that the Lord Jesus Christ after he had been deeply humbled should be highly exalted Thus it pleased God that he who had humbled himself to the death of the Cross Heb. 7.26 Phil. 2.7 Acts 3.15 1 Cor. 2 8. Acts 2.36 Heb. 2.16 1 Pet. 3.22 should be made higher than the Heavens and he who had taken on him the form of a Servant should now appear in Heaven like himself the Prince of life and he that made himself of no reputation should now be in Heaven the Lord of Glory and the same Jesus who was crucified God hath made both Lord and Christ and He who took not on him the nature of Angels but took on him the seed of Abraham is exalted above Angels being gone into Heaven and is on the Right Hand of God Angels and Authorities and Powers being made subject unto him There is a word in the Text that is very Emphatical which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath highly exalted The Elegancy of the Greek tongue is singular The Apostle hath a notable word Ephes 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 3.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minimorum minimus Beza Minor minimo Cor. a Lap. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Emphaticus est hic notandus Pleonasmus q. d. Super omnem altitudinem exaltavit super-exaltavit Ambros Multiplicavit sublimitatem ejus Syr. Sublimitate sublimavit eum Arab. Insigniter extulit Justinianus lesse than the least of Saints and here we have a no less remarkable word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath highly exalted him God hath exalted Jesus Christ above all Exaltation the Exaltation of Jesus Christ was super-superlative The Latine Version of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exaltavit eum he exalted him is too low to express the sublimity of the Greek word We have here an elegant and an emphatical Pleonasme which the Greek tongue borrows of the Hebrew as is frequently used in the New Testament as it is said of the Magi when they saw the Star they rejoyced with great joy Mat. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so when Christ came to Celebrate his last Passeover he saith to his Disciples Luke 22.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 With desire have I desired to eat this Passeover So it is saâ—d here the Lord Jesus Christ was very highly exalted he was exalted with all Exaltation Jesus Christ in his Resurrection was exalted in his Ascension he was highly exalted in his sitting at the right hand of God he was very highly exalted above all Exaltation Christ in his Resurrection was exalted above the Grave in his Ascension above the Earth and in his Session at Gods right hand he was exalted above the highest Heavens It is very Remarkable how the steps of Christs Exaltation did punctually answer to the steps of his Humiliation There were three steps by which Jesus Christ descended in his voluntary Humiliation Heb. 2.16 2 Cor. 5.21 Gal. 3.13 Gal. 4.4 Heb. 7.22 1 Cor. 5.7 First His Incarnation by which he was made of a woman and so became man he was made sinne and so became out Surety he was made a Curse and so became our Sacrifice This was the largest step of Christs Descension and Humiliation for it was more for the Son of God to become the Son of man than for the Son of man to die and being dead to be buried and being buried to continue in the state of the dead and under the power of death untill the Third Day Answerable to this degree of his Humiliation was his Resurrection for as by his Incarnation he was manifest in the flesh Rom. 1.3 4. the son of man made of the seed of David according to the flesh so by his Resurrection from the dead he was declared to be the Son of God with power according to the Spirit of holiness The Resurrection of Christ was the first step of his Exaltation He was declared to be the Son of God Clarificatio Christi ab ejus resurrectione sumpsit exordium Aug. He was alwayes the Son of God even during the dayes of his flesh but then he was openly declared to be the Sonne of God that he could by his own Almighty Power raise up the Temple of his Body which the Jewes had Destroy'd The second step of Christs Humiliation was his poor painful and contemptible life and his painful shameful and cursed death of the Cross Heb. 5.7 He was found in
busie himself about a lump of sin and misery What but meer mercy what but rich and abundant mercy 1. It is meer mercy When by our own merits we were bgotten to death by his mercy he begat us again unto life Cum nostris meritis generati essemus ad mortem sua misericordia nos regeneravit ad vitam Beda Not by works of righteousnesse which we have done but according to his mercy he hath saved us Tit. 3.5 Indeed we cannot do any works of righteousness before our Calling that righteousness which natural men are subject to glory in is rather seeming than real and that which shineth so bright in our own eyes and perhaps in the eyes of other men is an abomination in the sight of God Luke 16.15 God and men do not measure our righteousness by the same standerd men account them righteous that conform to Customes Laws and Constitutions of men if at least they be likewise conformable to the Letter of the Law of God But God reckons none righteous besides those that have a singular regard to the Spirit of the Law if I may so call it which layeth an Obligation upon the inward man as well as the outward which binds the heart as well as the hand and commands not only that which is good but that good be done upon a good principle in a good manner to a good end A pitch of obedience that no natural man can possibly arise to so that in the sight of God there is none righteous Rom. 3.10 Ephes 2.3 no not one We are all by nature children of wrath as well as others Children of wrath we are by our own desert if ever we become Children of Grace it must be by his mercy 2. As by meer mercy so by rich and abundant mercy in God it is that we are called There is a greatnesse of love in the quickning of those that are dead in sins together with Christ There is mercy in that we have our lives for a prey Eph. 2.4 5. mercy in all the comforts and accommodations of life mercy in the influences of the Sun mercy in the dropping of the Clouds mercy in the fruitfulness of seasons mercy in the fulness of barnes the yeare is crowned with the goodness of the Lord but this is a mercy above all mercies That we are called from darkness unto marvelous light and from the power of Satan to the service of and fellowship with the only living and true God other benefits are extended to the worst of men nay the very Devils have some tastes of mercy but this of an Effectual Calling is as I said before communicated to none but those that God hath chosen Other blessings and benefits though they be good in themselves yet they cannot make us good they are but as trappings to a Horse which if he be a Jade make him not go the better but the worse but here God works a marvelous change for the better once the man ran away from God and himself but now he instantly returns once he was a hater a fighter against God but now the weapons of his hostility are laid down and he thinks he can never do enough to express his love once he was darkness but now he is light in the Lord once dead but behold he lives Finally Other blessings and benefits can never make us happy but as they finde us miserable so they leave us we may and are too apt to bless our selves in them yet God never intended to bless us in the sole enjoyment of them But oh how happy is that man that God hath effectually called to himself his bosome shall be his refuge in all storms his grace his sufficiency in all temptations his power his shield in all oppositions But let the Text speak All things shall work together for his Spiritual and Eternal good Before I part with this Point I shall acquaint you with an Exposition of my Text utterly inconsistent with the Doctrine I have delivered and the truth it self and very unworthy of the Authours of it This it is That here we are said to be call'd not according to Gods purpose Chrys Theod. Theoph. but according to our own purpose to hear and obey his call And perhaps upon this the Papists have grounded their merit of congruity but this must needs fall if we consider but this one thing among many that those that have been farthest off the Kingdome have been fetcht into it and those that have not been farre from the Kingdome of God have never come nearer it God doth not alwayes take the smoothest but the most knotty pieces of Timber to make pillars in his house He goes not alwayes to places of severest and strictest Discipline to pick out some few there to plant in his House but he goes to the Custome-House and calls one thence to the Brothel-House and calls another thence And if yet you insist upon the purpose of man as an inducement to the call of God pray tell me what was Sauls purpose when God met with him in the way to Damascus Had he any other purpose than to persecute the Disciples of the Lord Enough of that Question 5. By what means are we Called Sometimes without means as in persons not capable of the use of them there is highest Caution amongst the people of God to avoid that sin nay the very appearance of limiting the holy One of Israel Sometimes by contrary means the greatness of a sin being ordered by God to set on the conversion of a sinner as when a man is wounded with the sting and healed with the flesh of a Scorpion Gaffarel or as when we make triacle of a Viper a most poysonous creature to expel poyson Sometimes by very unlikely means as when by some great affliction we are brought home to God which in its own nature one would think should drive us farther from God as there is no question but it doth the Reprobates who are ready to tell all the world what King William Rufus told the Bishop if the partial Monk do not belye him God shall never make me good by the evil I suffer from him Nunquam me Deus bonum habebit pro malo quod mihi inâ—ulerit Edmerus in Hist Ser. 2. de Spirt Sanct. tom 4. or which is yet more unlikely when we are brought home by prosperity God overcoming our evil with his good heaping as it were Coals of fire upon our heads and so melting us into kindly contrition Gerson in a Sermon of his tells us of a most wicked Priest that when he was preferr'd to a Bishoprick became exemplarily holy but such a Convert is rara avis seldom to be found Alwayes this work is carried on by weak means Thus I have heard it credibly reported that a sentence written in a window and accidentally read by an inveterate sinner pierc't his heart and let out the corruption thence the sentence was that of Austin
can they but rejoyce in them and sing of the mercies of the Lord for ever Why are you not more careful to walk worthy of this Grace There is a Decorum Ephes 4.1 a seemlinesse that appertains to every Calling This made Scipio that he would not accept the offer of an Harlot because he was General of the Army And when Antigonus was invited to a place where there was none of the best Company he was well advised by one to remember he was a Kings Sonne When you suffer your selves to be drawn away by your lusts to be ensnared by the World to be captivated by the Divel you forget the Decorum that should attend your Christian Calling Remember I beseech you First That it is a Holy Calling and therefore be ye also Holy in all Manner of Conversation Methinks it should sound as harshly in our ears to hear of a dark Sun as a wicked Christian Secondly It is an High Calling Do you live High Scorne Basenesse Blush to appear in your Old Raggs To be seen Catering for your Lusts as you use to do Crown your selves with the Starres Cloath your selves with the Sunne Tread the Moon under your Feet Let the Gospel be your Crown Let Christ be your Cloathing Let the World be your Foot-stool Let Hidden Manna be your constant Dyet Keep Open House to all Comers Set your Spiritual Dainties before them Bid them feed Heartily and Welcome And for Discourse Tell them what great things God hath done for your Souls Thirdly It is an Heavenly Call Let your Conversations be in Heaven you have a good Correspondent there Maintain a constant Trade and Traffick thither Expect Returns thence Lay up your Treasure there where neither Moth nor Rust doth corrupt nor can Thieves break through and steal Be alwayes preparing for your passage thither Fourthly It is an Immutable Call Do not droop and hang your Heads for the Changes and Mutations there are in the World The Foundation of God standeth sure though the Foundation of States be Overturned Overturned Overturned the Lord knoweth who are his and will cause all things to Work together for their good But what if now there be many amongst you that are not Effectually Called In the third and last place I addresse my self to them Men and Brethren if you have any sense of the excellency of your Immortal Souls any Love to them sutable to that excellency any care and solicitousnesse sutable to that love Do not resist the Holy Ghost Make the best Use you can of the Means of Grace To day if you will hear his Voice harden not your hearts If he now Knock at the Door of your hearts and you will not Open you know not how soon you may come to Knock at the Door of his house and he will not Open. Diog. Laertius Thal. It is Reported that Thales one of the Grecian Sages being urged by his Mother to marry told her at first it was too soon and afterward when she urged him again he told her it was too late Effectual Voâ—ation is our Espousal unto Christ all the time of our life God is urging this Match upon our Souls his Ministers are still wooing for Christ if now we say it is too soon for ought we know the very next Moment our Sunne may set and then God will say it is too late They that are not Contracted to Christ on Earth shall never be Married to him in Heaven THE TRUE BELIEVERS Union with CHRIST JESUS 1 COR. 6.17 But he that is joyned unto the Lord is one Spirit YOU have lately seen the Portraicture of our Lord Jesus drawn as it were at length Introduction both as to his Person and Offices together with the Means and Mannâ—r how he hath dearly purcha'st Redemption for us Method now requires that we lay before you how that Redemption and the benefits thereof come to be effectually applied unto us There we had the balme of Gilead and the plaister spread what remains but that it be now applied There we had a Bethesda an healing Fountain open'd but the Pool of life heals not unlesse the Patient be put in and the Angel of the Covenant Stir the waters Salvation for sinners cannot be obtain'd without a puâ—chase this purchase is not significant without possession this possession not to be procured without application this application made only by union this union clearly held forth in the Text viz. He that is joyned unto the Lord is one Spirit Coherence In the close of this Chapter our Apostle seriously dehorts his Corinthians from that grosse that soul-polluting sinne of Fornication His Arguments which he lets flie as so many Barbed Arrows at the fifth Rib of Uncleanness are drawn 1. Partly from the end to which the body is appointed The body is for the Lord Ver. 13. The body was made for the God of holinesse therefore not to be prostituted to Lust and uncleannesse Ver. 19. The Holy Ghosts Temple ought not to be converted into a Stye for Satan That 's the first 2. Partly from that honour which by the Lord to our bodies is vouchsafed Know ye not that our bodies are the members of Christ Ver. 15. Believers bodies are the members of Christ therefore not to be debauch't so far as to be made the members of an Harlot This second Argument is back't and amplified by the words of the Text He that is joyned to the Lord is one Spirit q. d. There is a near and dear union betwixt the Lord Jesus and true believers much what resembling that which is betwixt the head and members Only here 's the difference that union is carnal this spiritual He that is joyn'd to the Lord is one Spirit i. e. he is spiritually one or one with the Lord in Spirit therefore ought not to be one with a strange woman in the flesh Having thus beaten up and lâ—vel'd our way to the Text I shall not stand to shred the words into any unnecessary parts but shall extract out of them such an Observation as I conceive strikes a full eighth to the minde of the Spirit of God in them And 't is plainly this Observation True Believers are closely united unto Christ Iesus The word which we render a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agglutinatus joyned imports the nearest strictest closest union This truth I shall endeavour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cleanly to explain solidly to confirme practically to appy 1. For the Explication of this truth Explication It will be of consequence to lay before you Query 1 1. Whom we understand by true believers Sol. 1. Not such as are united unto Christ by a meer external prosession Sacramental admission or presumptuous perswasion Such as these are said to believe in Christ John 3.23 and yet they are such so hollow so false that Christ dares not trust them Ver. 24. These are dead Branches John 15.2 Saplesse stakes in the Churches hedge Reformadâ—'s and Hangby's only
in Christs Regiment whose names are not registred in Aeternitatis Albo Wooden legs of Christs body such as have no true spiritual vital functions and operations Such as have a fâ—rme of godlinesse but deny the power thereof 2 Tim. 3.5 Sardys-like they have indeed a name that they live but are dead Rev. 3.2 With th se our Proposition meddles not 2. But true believers i. e. such as are united uâ—to Christ by Internal Implantation Living fruit-bearing branches John 15.5 Such as have not only Christs picture drawn on their fore-heads but Christs Spirit quickning their hearts Ephes 3.17 Nathanaels Israelites indeed John 1.47 Jews inwardly Rom. 2.29 Such as are really and effectually by the Spirit and Word of God call'd out of a state of sin enmity misery into an estate of grace union reconciliation so that now Christ is in them and they in Christ John 17.21 23. They reposing themselves in Christs bosome by love and Christ dwelling in their hearts by faith These are the Believers our Observation intends Query 2 2. What kinde of union it is that is betwixt the Lord Jesus and true Believers Sol. 1. Negatively what kinde of union it is not 1. Not a grosse carnal corporeal union not a union of bodies Christ is in heaven Acts 1.11 3.21 we on earth 2. Not an hypostatical personaâ— union such as is that ineffable union of the Divine and Humane natures in the person of our Immanuel the Lord Jesus 'T is indeed a union of persons but not a personal union Believers make not one person with Christ but b 1 Cor. 12.13 one body and that not one body natural but mystical True indeed the Church is call'd Christ 1 Cor. 12.12 but that is meant of the whole Church made up of head and members which is Christ mystical Now 't is not rational to apply that to any one single Believer which is proper only to the whole body Besides should there be a personal union betwixt the Lord Jesus and true Believers then would there be as many Christs as Believers But to us as there is but one Father so but one Lord Jesus 1 Cor. 8.6 Add that then very action of Believers would be of infinite value as is the obedience of Christs Humane nature by reason of its hypostatical union 3. Not an essential substantial union not such an union as makes Believers in any wise partakers of the substance of Christs Godhead Those expressions of Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of old and English't by some of us of late viz. Being Godded with God and Christed with Christ are harsh and dangerous if not blasphemous To aver that Believers are partakers of the substance of Christs Godhead is to ascribe that to Believers which we dare not affirme of Chrissis Manhood it self concerning which we say that it was inseparably joyned together with the Godhead in one person but yet c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Concil Chalcedon without the least conversion composition or confusion True indeed Believers are said to be partakers of the Divine d 2 Pet. 1.4 nature but how not of Gods substance which â—s wholly incommun cable but Believers by the exceeding great and precious promises as by so many Conduit-pipes have excellent graces conveyed unto them whereby they are made like to God in knowledge righteousnesse and true holinesse wherein the Image of God which was stamp't on man at his Creation consists Ephes 4.24 Col. 3.10 4. Not such an union as mounts up Believers to an equality with Christ in any respect He is the blessed and only Potentate the King of Kings and Lord of Lords 1 Tim. 6.15 In all things he hath and must have the preheminence Col. 1.18 The best of Saints have but their Ephah their Homer their stint and e Ephes 4.16 measure of excellencies and Divine Endowments But now Jesus Christ in his Humane nature united to the Divine was sanctified and anointed with the Holy Spirit f John 3.34 Psal 45.7 Hebr. 1.9 above measure we have but our mites drams scruples in him are hid all the treasures of wisdome and knowledge Col. 2.3 Our Lord Jesus is his Fathers Gazophylacium the great Magazine and Store-house of infinite excellencies It pleased the Father that in him should all fulnesse dwell Col. 1.19 Yea in him dwells all the fulnesse of the Godhead bodily Col. 2.9 Three gradations the Godhead the fulnesse of the Godhead all the fulnesse of the Godhead dwells in Christ bodily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. not only truly and really in opposition to the Ark and Temple in which the Godhead was typically but personally to distinguish the indwelling of the Manhood of Christ from all accidental extrinsecal and integral unions Thus Negatively 2. Positively What kinde of union it is that is betwixt the Lord Jesus and truâ— B lievers g Nostra ipsius conjunctio non miscet personas nec unit substantias sed affectus consociat confaederat voluntates Cypr. Cyprian tells us in the general 't is not such an union as speaks a conjunction of persons or a connection of natures but a consent of wills and confederation of affections but this is too lax and general more particularly therefore it is 1. A spiritual union He that is joyned to the Lord is one Spirit i. e. one with Christ not in a grosse and carnal but spiritual manner As man and wife united make one flesh Gen. 2.24 so Christ and Believers united by the Spirit and Faith make up one spiritual Christ Believers are made partakers of one and the same Spirit with Christ Christs Spirit is really communicated to them and abides in them 2. A mystical deep profound union This is a great mys ery saith the Apostle but I speak of Christ and the Church Ephes 5.32 We read of three great mystical dazling unions of three distinct persons united in one God 1 John 5.7 of two distinct natures meeting in one person in our Immanuel Luke 1.35 Col. 2.9 of two distinct natures and persons united by one Spirit that 's the union betwixt Christ and true Believers This is a great mystery a deep union Hence it is that it is compared to the mystery of the very Trinity as being like to the union of persons in the Divine nature Christ in the Father Believers in Christ and Christ in Believers Joh. 14.20 So Christ prayes Joh. 17.21 that they all may be one as thou Father art in me and I in thee that they also may be one in us Hence may be gathered a likeness though not an equality of union In the union betwixt Christ and Believers is shadow'd out the union betwixt Christ and his Father This is one of the great Arcana Evangelii 't is a mystical union 3. And yet it is a true real union not a fancy only not an imaginary union not like the union of the mouth and meat in a dream Isa 29.8 No but
in the very nature of it is a vindication of the equity of the injur'd Law the reparation and amends it makes it self for the wrong done it by damnifying the person injuring her proportionally to the injury Now that a justified person must be charged with guilt i. e. with the breach of Law and by consequence with desert of punishment appears because otherwise if a man be pronounced tighteous whom no body ever accused or questioned he is only praised not justified 2. The person to be justified must plead for himself either in person or by his Advocate who sustains his person for to refuse to plead is to despaire quite of being justified and to abandon ones self over unto punishment silence gives consent it argues the accused person hath nothing to say for himself why he should not be condemned Our Law you know sheweth no mercy to one that will not plead he is to be Prest to death An endited person must plead therefore something in his own behalf why he should be justified if he would be Now either the man is guilty of the charge or not guilty I must speak to both cases and shew what pleas are requisite in each and which of them is the plea upon which a sinner is justified at the Bar of God Case 1. If the endited person be not guilty of the charge justice it self must justifie him upon that plea. Si accusasse sufficiat quis erit innocens an innocent person may be accused he can never be convinc't for that that is not can never be demonstrated the Judge or Jury were themselves guilty if they found innocence guilty Now to be justified thus is to be purely and meerly justified not at all to be pardoned for such a one stands upon his termes bears himself upon his own righteousnesse begs no mercy 'T is no favour to justifie him 't is his due he is not beholding to the Judge a jot the exact rigour of the Law acquits him To bring this to the present businesse I shall demonstrate that we can never be justified at the Bar of God by pleading not guilty For First the plea is false Although in a very restrained sense there is none so wicked but he may plead not guilty and be justified as to this or that particular fact charged upon him Nimrod was not guilty of Abels murther Nay a Saint may be guilty of some sins which the Devil may plead not guilty too as grieving the comforting the sealing Spirit abusing the Redeemers grace c. yet nothing short of universal innocence nothing but a perfect righteousnesse a total exemption from all manner of guilt will entitle us before Gods Tribunal to this plea James 2.10 For whosoever shall keep the whole Law and yet offend in one point is guilty of all 1. Because the punishment due to the breach of the whole Law viz. the curse of God is due to every breach of every part Gal. 3.10 Deut. 27.26 Cursed is he that continueth not in all things which are written in the book of the Law to do them The wages of sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of every single sinne is death Romans 6.23 2. Because he that offends in one point affronteth the authority of all as is excellently observed in the next verse For he that said James 2.11 Do not comâ— it adultery said also Do not steale Every sin hath Atheisme in it it denies the God that is above to trample upon the Majesty of God shining in oâ—e Commandment is at once to trample upon that Majesty which enacted all 3. Because thereby he becomes infected with a contagious disposition to be guilty of all the same principle which embolden'd him now will another time if but excited with equal strengths of temptation to commit any other sin or to repeat the same sins again and again though excited with still weaker and weaker temptations for as frequent acts strengthen the habit of sin so the habit facilitates the acts From hence it appeares that the holy Angels that Adam in innocency that the man Christ Jesus might indeed plead not guilty before God and be justified upon that plea but now impossible for us Rom. 3.20.23 Psa 14.1 1 John 1.8 Secondly the plea being false there is no hope upon this issue to be justified unlesse there were some defect in the Judge or in the evidence In the Judge either of prudence in not understanding or of integrity or power in not executing the Law aright But in our case these are alike that is infinitely impossible for we have to do with the All-wise Legislator himself who is also the Holy Holy Holy Lord God Almighty and shall not this Judge of all the earth do right Gen. 18.25 Nor can there be any defect in the evidence for the books shall be opened at the last day Rev. 20.12 and the dead shall be judged out of those things which are written in the books according to their works Nay even now there are two day-books a filling down goes every houre every moment all we do and think and speak in the book of Gods remembrance fairly written not an iota not a tittle either mist or blurred of this God hath given us a counterpart to keep in our own bosomes the Register of conscience though a very imperfect copy full of blots mistakes omissions yet enough alone to convince us instead of a thousand witnesses for every sinner will be his own accuser and condemner rising up as an Advocate in the behalf of the great Judge against himself at the day of judgement Prima est haec ultio quod se Judice nemo nocens absolvitur Case 2. And this was the first plea not guilty but the case is not ours and therefore this plea will never justifie us I come therefore to the other which in our case is guilty and here are two wayes of pleading First meer mercy for mercies sake but indeed this is not to plead at all but to beg And as in the last case when an innocent person upon his pleading not guilty is discharg'd that is pure justification but no pardon so here quite contrary when a guilty person is discharg'd out of mercy this is pure pardon but no justification for there shines not one beame of Justice in such a discharge meer mercy is all in all Whence it follows that the Socinians who to avoid the necessity of acknowledging Christs satisfaction to Divine Justice affirm that Justification is nothing but meer Remission of sins do abuse the Woâ—d and contradict themselves for who seeth not that to be pardon'd gratis out of pure mercy without the least reparation made either for the injury and indignity done to the Law or satisfaction to the honour justice and authority of the Law-giver by the sin affronted is not to bâ— justified at all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only to be gratified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. discharged upon the sole
of a reason God sends his Gospel proclaiming Acts 3.19 Repent ye and be converted that your sinnes may be blotted out His Ministers proclaiming We then are Embassadors of Christ 2 Cor. 5. as though God did beseech you by us we pray you in Christs stead be ye reconciled unto God Why dost thou hate thy soul and say I will not why wilt thou not Is it because it doth not concern thee or because eternal life and death are trifles small little things not worth thy considering or doth any body hinder thee No no our Saviour gives the true account Ye will not come unto me that ye might have life Let me entreat this small request of thee for Gods sake for thine own take the next opportunity and spend half an houre alone let thy spirit accomplish a diligent search pursue this inquiry to some issue am I justified or no if not what will become of me if it should happen sometimes such things fall out that I should dye now presently I cannot promise my self that I shall see to morrow morning Thus go on and bring it to something before thou leavest give not over till thou art not only clearly convinced of but heartily affected with thy guilt not only to see but feel thy self to be the man who art undone without an interest in this justification Be in good earnest thou canst not mock thy God and is there any wisdome in mocking and cheating thy own soul What thou dost do it heartily as unto the Lord as for thy life as one that would not rue thy self-deceiving folly when it cannot be recalled and if thou art hearty and serious in these reflexions 1. Thou wilt deeply humble thy self before the Majesty of the Judge of all the earth with that self-abhorrence and confusion that becomes one who feels himself even himself being Judge most righteously condemned 2. Thou wilt sollicite and assail the Throne of Grace with all redoubled favours and holy passionate importunities of prayer and supplication giving God no rest till he hath given thee his Spirit according to his own promise Luke 11.13 Ezek. 36.26 27. To help thee to performe the conditions of the Gospel-Covenant plead his own promise with him Wrestle with him for a broken and clean heart for faith for repentance unto life for these are not of thy self they are the gift of God let him not go till he hath blessed thee with these blessings in Christ Jesus This will confound every sinner at the day of Judgment that when he might have had grace yea the Spirit of grace for asking he either asked not or if he did it was so coldly as if he were contented enough to go without Now if thou art in good earnest God is I assure thee in full as good earnest as thou he is ready to meet thee Try but once whether it be in vain to seek him all that ever tryed found it good to draw near to God and found him easie to be entreated he useth not to send the hungry empty away He that commands us to work out our salvation with fear and trembling he it is that worketh in us both to will and to do of his own good pleasure Phil. 2.12 13. Secondly To them that are the children of God by faith in Christ Jesus Let me beseech them 1. To walk worthy of God who hath called them to his Kingdome and Glory to adorn their holy profession take the Exhortation in Pauls words Col. 2.6 As ye have received Christ Jesus the Lord so walk ye in him Receive not this grace of God in vain the interest of your comfort obligeth you hereunto hereby you will know that you know him that you are in Christ Jesus Rom. 8.1 that there is no cond mnation to you if you walk not after the flesh but after the Spirit and herein will your Father be glorified John 15.6 if ye bring forth much fruit 2. To live up to the comfort of their state 1 John 3.1 Ye are already the sons of God it doth not yet appear what you shall be Who shall lay any thing to your charge it is God that justifieth who is he that condemneth it is Christ that dyed c. Rom. 8.33 Go eat thy bread with joy and put on thy white rayment God now hath accepted thy works Eccles 9.7 8. I conclude this particular and the whole discourse with the happy effects and fruits of Justification which every Believer hath as good a right and title to as the Gospel it self the Word of the God of truth can give him as I finde those sweet effects and consequences set down in my Text and the words next following it 1. Being justified by faith we have peace with God through our Lord Jesus Christ 2. By whom also we have accesse by faith into this grace wherein we stand and rejoyce in the hope of the glory of God 3. And not only so but we glory in tribulation knowing that tribulation worketh patience 4. And patience experience and experience hope 5. And hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given unto us Wherefore the righteous shall be glad in the Lord and all the upright in heart shall glory Psal 64.10 THE BELIEVERS DIGNITY and DVTY LAID OPEN In the High-Birth wherewith he is PRIVILEDGED And the honourable Employment to which He is called John 1.12 13. But as many as received him to them he gave power to become the Sons of God even to them that believe on his Name Which were born not of blood nor of the will of the flesh nor of the will of man but of God IN this Chapter Christ the principal Subject of the Gospel is admirably and Seraphically described 1. By his Divintiy as co-eternal and co-essential with the Father verse 1. 2. 2. By his discovery or manifestation 1. In the work of Creation ver 3. 10. 2. In the work of common providence ver 4.5 9. 3. In the work of gracious providence he being in the world and coming to his Church as our Immanuel God incarnate ver 11. 14. 3. By his entertainment which was 1. Passive his entertainment was poor the world knew him not ver 10. He was as a Prince disguised in a strange Country the Church sleighted and rejected him as Rebels do their natural Prince ver 11. And such entertainment Christ meets with at this day in his Truths Ordinances Graces Ministers and his poor members c. Object Was not Christ entertained by them what else means their harbouring him at Capèrnaum their flocking after him admiring of him seeking to make him a King c. Answ True they entertain'd him for a while civilly and formally upon self-interest but not spiritually by saving Faith Love and Obedience John 6.26 Matthew 11.21 23. Quest 1. Did Christ find no entertainment at all Answ This rejecting of Christ was not universal some did
Gods part upon supposition of his institution 1. His Justice having received a valuable price for Salvation and this price being made the sinners own in the way of Gods own appointment so that believing sinners may humbly plead with God as a righteous Judge for their Crown 2 Tim. 4.8 Rom. 3.26 Gods justice being not only secured but obliged in a sense by Faith 2. His faithfulness having in his Word promised Salvation to Faith as hath been shown Secondly On Faiths part the reason why God hath conjoyned certain Salvation with it is because it giveth most glory to God of any thing Rom. 4.20 1 Sam. 2.30 therefore God entailes glory on it peculiarly it honoureth God and God will honour them that have it He that believeth sets to his seal that God is true John 3.33 and every way justifieth and advanceth him Properties and notes of Trial convertible with true Faith 5. Properties and reciprocal where Faith is there is this and that where this and that are there is Faith where Faith is not there these are not c. and farther differencing it from other Faith 2 Cor. 13.5 which is a needful work for there is true and false feigned and unfeigned alive and dead Of these some indeed belong to the former Head of Effects and some of them seem not altogether unsuitable to be referred to this Head The First shall be a more general Note True and saving faith receiveth a whole Christ upon judgement and choice on Gods termâ—s Lord to rule as well as Jesus to save the object of Faith in the Text no separating what God hath joyned and to have a divided Christ not a whole Christ salvation but not self-denial c. True Faith is a considerate thing that which hath least depth Mat. 13 5. springs up most suddenly the soul sits down and weigheth and casteth up all accompts and compareth all things together misery by sin undonnesse in self termes of salvation self-denial a fundamental one taking up the Crosse following Christ universally sincere obedience and what the world lust or Satan can say to the contrary and saith CONTENT to Gods terms and here the bargain is made the soul trusts God contentedly for his part even priviledge and resolvedly sets about its own part even duty Hence true faith proceeding deliberately upon Gods termes is willing to be tryed by the Word declaring those terms which farther tryal according to the Word follows Secondly True and saving Faith is ushâ—r'd in by godly sorrow and humility in a good degree though they are farther compleated afterward upon the sense of Gods pardoning and accepting love Ezek. 16.63 Mark 1.15 Acts 20.21 Then shalt thou be ashamed c. Repent and believe Repentance towards God and Faith in our Lord Jesus Christ this is Gospel order The inconsistency between Faith and Pride Hab. 2.4 is evident in that opposition of the souls lifting up and living by Faith and the hinderance of the Jews believing John 5.44 The Centurions and womans Faith were attended with eminent humility Did not humility and godly sorrow accompany and bring in faith the Law could not be our School-master to bring us to Christ This shutteth out that easie merry proud faith that springs up without the dunging of humility or watering of sorrow according to God Thirdly True and saving Faith is abiding and perseverant and this upon supposition of temptations and assaults for otherwise a mock-faith may have a continuance and men dye in a pleasing dream of ungrounded presumptuous confidence Now it must be such or cannot be saving for as it is said He that believeth shall be saved Mark 16.16 Mat. 24.13 so he that endureth to the end shall be saved They that have true Faith have the seed of God abiding in them the prayer of Christ for them are kept by the power of God for he that hath begun a good work will finish it his gifts being without repentance Believing and sealing for security are conjoyned Eph. 1.13 The true believer is the wise man that built on the Rock Mat. 7.24 25. his house therefore stood the good ground that hath deâ—th of earth Mat. 13. Heb. 10.38 39. that what springs may not wither The just shall live by his faith continue therein and so believe to the saving his soul being rooted and established therein through Christ Col. 2.7 See more of this before under the efficient cause principal and instrumental Fourthly True and saving Faith is growing though this growth be not alway discernable or alike That prayer for encrease of Faith flowed from the very nature of Faith Luk. 17.5 it is the good fight which must be carryed on to a compleat conquest running a race 1 Tim. 6.12 2 Tim. 4.7 Prov. 4.18 speaking progresse to the finishing our course for the way of the just is as light that shineth more and more to a perfect day Whatever hath life hath growth till it reach a state of consistency 1 John 5.13 Saint John wrote to those that did believe that they might believe Vt credatis credere pergatis which belongs to the last Head fide crescatis Beza in loc i. e. grow in faith according to the general Apostolical precept of growing in all grace The same Author accounts this the most plain and natural interpretation of that of Paul from Faith to Faith Fide Rom. 1.17 quae quotidiè incrementum accipiat confirming it by that of Clement of Alexandria The Apostle speaks not of a double Faith but of one and that receiving growth and perfecting The Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furtherance of faith Col. 2.7 Phil. 1.25 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 establishing and abounding in the Faith speak encrease and growth in root and branches more fixed habit more frequent acts They therefore that have believed ever since they were born and alway alike never believed at all truly Fifthly True and saving Faith is Purging Act 1 Rom 8.1 4 purifying their hearts by Faith Believing and walking not after the flesh are joyned where there is Faith and much more assurance of Faith there will be heart and body cleansed and washed Heb. 10.22 23 2 Cor. 7.1 1 Pet. 1.4 1 John 3.3 pollutions of flesh and spirit taken away by faith receiving the promise of the undefiled inheritance the believer will purifie himself as he is pure in whom he trusteth and hopeth Living flesh will purge out the Sanies and corruption in it a living Fountain the mud that 's stirred up so living faith And indeeed hereby it is permanent for purity preserveth pure Faith cannot be kept but in a good even a cleane conscience 1 Tim. 1.19 Sixthly True and saving faith hath other graces accompanying it in a good measure with a proportionable encrease strength and activity I know some are more eminent for this others for that grace as Moses for meekness Job patience Abraham
requirâ—ng sometimes the one sometimes the other when Repentance is the duty to be discharged calling sometimes for fasting weeping and walking in sackcloth and ashes nay the rending of the heart and not the garmenâ—s Joel 2.11 12. and sometimes and that very commonly for turning to the Lord nay the whole work of Repentance is in Scripture expressed by Humiliation in the promise of pardon to the penitent their Repentance is described to be an humbling of the uncircumcised heart and acceptance of the punishment of their sin Lev. 26.41 So when Rehoboam and Manasseh Repented they are only said to humble themselves 2 Chron. 12.6 33.2 And under the Gospel we read of Repentance for sin as well as from sin and 't is denominated godly sorrow which worketh Repentance 2 Cor. 7.10 Working not only as a cause but complement perfecting finishing and compleating Repentance and therefore the Apostle James requires them that draw nigh to God and clean their h art and purifie their hands that they be afflicted mourn and weep and humble themselves under the hand of God James 2.8 9 10. And the Covenant of Grace promising Repentance doth expresse it self by these two acts you shall see the evil of yo r wayes and loa h yâ—ur selves because of your iniquities and abâ—minations And I wâ—ll put my Spirit within you and cause you to walk in my ways Ezek. 36.27 31. So that according to the expressions of Scripture as well as the experiences of the Saints Humiâ—iation of the sâ—ul is an essential act and eminent part of Repentance and this is that which I in the description do denominate sense of and sorrow for sin as committed against God thereby intending to note unto you that the soul must be humbled that will be lifted up by the Lord and his humiliation doth and must consist of these two parts Conviction and Contrition sight of and sorrow for sin The first part of humiliation is A Spirit of Conviction First part of humiliation or sight of sin in every penitent soul which is no other than the operation of the Holy Ghost opening the blinde eye to see the deviations of the soul and the destruction inevitably attending the persistance in it this act of Repentance and Humiliation is no other but the Prodigals return to himself in sense of his own starving condition whil'st his fathers servants have bread enough Luke 15.17 Rom. 7.9 the arrival of the Law unto the reviving of sin in Pauls sense and feeling the communing with our hearts that we may tremble Psal 4.5 and not sin a searching and trying our ways that we may return unto the Lord a smiting on the thigh with a What have we done Lam. 3.39 the smiting of Davids heart 2 Sam 24.10 with an I have sinned against the Lord the judging of our selves that we may not be judged of the Lord the Spirit of bondage which goeth before the Spirit of Adoption In a word it is the souls serious erection of a Court in its own breast and setting conscience in the Throne and making a judicial processe to descry and determine its eternal condition in order to which 1. It spreads before it self the Law of God as that whâ—ch must be the Rule of life and reason of death and condemnation the will of God dictating duty and disswading iniquity awarding recompence according to obedience or disobedience In a word determining of men Thus do and live or thus do and dye thus I will be worshipped and you shall be rewarded in this if you transgresse you shall be thus punished the soul seeth clearly that the Law is in nature and necessity a Schoolmaster to bring us unto Christ whil'st by serious consideration of its genuine sense and due extent the soul standeth convinced this is du y enjoyned this is sin inhibited herein if I offend not only in deed and word but thought or imagination I am a Transgressor bound under guilt and the expectation of judgment thus the coming of the Law into Pauls minde becomes the revival of sin and Josiah his reading in the Law of Moses led him to the tremblings of heart and renting his garment before the Lord 2 Chron. 34.18 19. For as indeed wiâ—hout the Law there is no transgression so without the knowledge of the Law there can be no conviction ignorance of Divine pleasure is the great obstruction of Repentance and therefore the Prince of this world doth daily endeavour to blow out the light of the Word or to blinde the eyes of the sons of men that they may not see and be converted but God sends his Prophets rising up early and sending them to read the Law in the ears of men that Israel may see his sinne and Judah her transgression The first act of Repentance is the falling of the scales from off the sinners eyes the first language of a turning soul is Lord what wouldest thou have me to do So that the soul humbling self-examinant seeing the Law to be holy just and good that which must be the rule and reason of its condition it being to arraign and condemn it self becomes studious of the Law in its full sense and due extent in commands prohibitions promises and threats and sets before its eye every particular precept and pondereth the righteousnesse of that God who hath declared a curse against every one that continueth not in the Law to do it and so by the justification of and insight to the Law of God exciteth the soul to self-reflexion and is constrained to cry out What have I done whereupon it 2. Surveigheth the past course of his own life summoneth together all faculties powers and members of both soul and body to make rehearsal of his past conversation in word thought and deed and to give an exact account of their conformity or disagreement with the Law of God established and rule by which it must be judged and now he communeth with his hearâ— considereth his ways examineth him â—lâ— makes an exact comparison of his life with Gods Law layeth the liâ—e close to h s carriage and so convinceth himself of his deviations and â—rregularities insomuch that sin reviveth and he dyeth guilt appeareth and grief and shame aboundeth his own heart condemns him as disobedient and a Transgressor of the Law that he is constrained to câ—y out What I shâ—uld do I have not done and I have left undone what I ought to have done Rom. 7.19 I have sinned against the Lord if God be severe to mark what is amisse I cannot abide in his presence for I have not only offended in part of his holy Law and broken the least of his Commandments but I have violated the whole Law and am a Transgressor against every Command nay he cometh on this consideration to be convinced of his anomy and ataxy the pravity of his nature that enmity to the Law which is implanted in his very being and that irregularity whereby
evil is ever present but to do good he hath no minde so that he must needs cry out I have sinned and must return or else I perish now reproof finds ready acceptance from him the Ministers of God shall meet with no murmuring if they cry unto him Thou art the man for he is apt and ready to draw up a Bill of Inditement and read a large accusation against his own soul his iniquities now finds him out and followeth him every where that it becomes alive and appears against him with vigour not admitting the least of Apology but leading him to Condemnation and laying him open to the Curse due unto them that break the Law and therefore he now 3. Sentenceth himself as accursed of God and bound over to Divine fury the conscience of his guilt concludes him under the condemnation of the Law that he seeth cause to wonder at his very being concludeth himself unworthy the least of mercy and God to be just in the greatest of judgments which lie upon him and so proceedeth to judge himself and seal up his own soul under the curse standing under the continual expectation of Gods fiery indignation to be revealed from heaven determining it self a debtor to the Law and as such liable to justice and in it self unable to make the least satisfaction so that now the soul doth not only assent unto the Law as true in all its threats but app yeth them unto himself confessing unto him belongs shame and confusion hell and horrour wo and eternal misery that he knoweth not how to escape but if God proceed against him he is most miserable and undone forever and so is constrained with anguish of soul to cry out What shall I do to be saved This is then the first part of humiliation when the soul in this due order and judicial method of conviction is brought to a sight of sin to see God offended the Law violated the soul damned and destinated to everlastâ—ng woe if not Redeemed by the mercy of a God who hath established Jesus Christ his Son to be a Lord and Saviour to g ve Remissiâ—n and Repentance and so it proceeds to the sorrow for his sin as committed against God Second part of humiliation The second part then of penitential humiliation is contrition or sorrow for sin as committed against God Herein the soul is not only acquainted with but afflicted for its guilt seeeth not only that it is a sinner but sorroweth under and is ashamed of so sad and sinful an estate the stony heart is broken the Adamantine soul dissolved he rends not his garment but his heart and goeth out and weepeth bitterly He seeth with shame his many abominations and rendeth with soul-distressing sorrow and anguish the Curse of the Law that is due unto him and considereth with almost soul-distracting despaire the doleful estate into which his sin hath resolved him for he seeth God with whom he is not able to plead to be highly offended and therefore must with Job confesse that he is n t able to answer when God reproveth Job 40.4 5. he is vile and must lay his hand on his mouth though in his pride he hath once spoke yet now he hath no answer yea twice but he dare proceed no further Well seeing that all contending with God is but a da kening counsel by words wi hout knowledge and so he becomes submisse and silent under the saddest of affliction inflicted by God Psal 51.4 Lam 3.39 Crying out Against thee thee only have I sinned And why should a living man complaine for the punishment of his sin the soul is in it self confounded on the sense that God claps his hands against him for his sin therefore his heaâ—t cannot endure or his hands be strong Ezek. 22.13 14. Compunction of spirâ—t is the only condition of the convinced Penitent he seeth he is liable to the curse of the Law and his only outcry is What shall we do to be saved He being convinced that he hath crucified the Lord of life is pricked at the heart and in all approaches unto God he is ashamed and amazed becâ—use a man oâ— polluted lips nay Isa 6.6 sadly seeing that sin overspreads him Isa 64 6. his very righteousnesse is as a menstruous cloth he like the poor Publican stands afar off and dares not so much as lift up his eyes to heaven and his only note and eccho is Lord be merciful to me a sinner Luke 18.13 he humbleth himself under the hand of God as having deserved the most heavy of plagues his haughty spirit is now laid low within him he is wholly resolved into sorrow even godly sorrow it is his grief that guilt is on his spirit but his greater grief that his sin is gone out against God a gracious and an holy God a just and an holy Law his sorrow is a sorrow of candor and ingenu ty not so much that he is liable to the lash and obnoxious to the curse as that a Father is offended the image of his God defaced his grand complaint is I have sinned against God his soul-affliction and heart-trembling is God is offended the frownes of God sink deeper and seize more sadly on his spirit than the sharpest of his sufferings his earnest cry is for the joy of Gods salvation he is not only afflicted with the terrours of the Law Psal 51 12. which he confesseth belongeth to him but is melted with merciful Ministrations of the Gospel of which he is so unworthy he cannot look unto Christ but with a spirit of mourning moved by the strength of the remedy to see the heighth of his malady and by the dolor of a Saviour Zech. 12.10 made sensible of the depth of his miserie by the mercy and love manifested to so great a sinner he is led to mourn over a gracious Saviour like Mary Magdalene he loveth much and manifesteth it by lamenting much Luke 7.47 because much is forgiven Thus then the believing sinner comes home by weeping-crosse findes conviction and contrition antecedaneous acts unto his conversion a sense of and sorrow for his sin precursive parts of his Repentance and God holds this method in g ving Repentance for sundry wife and gracious ends which he hath propounded to be effected As 1. To suit them for and engage them to set an esteem on Christ Jesus and the Remission of sin in him The whole need not the Physician but the sick and Christ came not to call the righteous to repentance but the sinner Mat. 9.12 The hunted beast fl es to his Den and the pursued Malefactor to the hornes of the Altar the chased man-killer to his City of Refuge so the humbled sinner unto Jesus Christ like Paul slaine with the sense of sin and constrained to cry out O wretched man that I am who shall deliver me from this body of sin Rom 7.24 25. it soon seeth and saluteth Christ for
alteration of his will and affections that he shall not more disallow than detest the sinfulnesse of sin he no sooner seeth his iniquity but he loatheth himself because of his abominations sin was never so much the object of his affections as now it is the object of his passions what he before loved desired delighted in he now by Repentance hateth feareth envieth with David he hateth every false way and the very workers of iniquity if he be surprised by the difficulty of his estate or distemper of his minde with an act of sin he loatheth himself because of it and with Paul professeth I do the things that I would not do the very existency of sin in him is his intolerable burden Oh wretched man that I am who shall deliver me from this body of corruption is his out-cry death is desired because he would sin no more he would rather be redeemed from his vain conversation than from wrath to come penitent Anâ—elme had rather bein hell without than in heaven with his iniquity and therefore he yet recedes Thirdly Into an abstinence from nay actual resistance of sin he puts away the evil of his doings forsakes his way abstains from the appearances of evil he is now ashamed of what he hath sometimes acted with eagernesse he now preacheth the Gospel he sometime destroyed and blesseth the name he blasphemed he is not only restrained himself but he labours to reclaime others from iniquity nay not only is his hand with-held from sin but his heart is set against it his study is to mortifie his earthly members and his resolution that sin shall not raigne in his morâ—al body that he should obey it in the lust thereof he is careful to avoid all occasions and inducements unto evil he feareth to make provision for the flesh to fulfill the lust thereof his hearty prayer is that he may not fall into temptation but be delivered from evil he resisteth all sinful assaults striveth against sin unto very blood his righteous soul is grieved for the sins of others all his complaint under sorrows is against sin his care is to be rid of sin his fear of falling into sin So that the Gospel-penitent maketh a perfect recession from sin all sin sin in its kinde not in its species or degree not only this and that sin but sin which is contrary to Gods Law and Image be it sin small or great natural and near allied unto him it is his care to keep himself from his own iniquity the sin of his complexion calling constitution or condition he will not indulge his right eye or right hand in opposition to Gods holinesse No pleasure profit or honour shall willingly hiâ—e him to the least iniquity the penitent eye judgeth sin by its complexion not its composition by its colour not by its weight he determines of it not by comparison with it self but its non-conformity to Gods Law so that if you say of any thing there is sin in it you have said enough to set the Gospel penitent against it for he is turned from all evil yet take along with you this cautionary Note that you run not into sinful despaire and despondency in observing your penitent Recession from sinne viz. Sins existency and sometimes prevalency Caution is consistent with a penitent recession and turning from it Sin may remain though it doth not raigne in a gracious soul Who is there that lives and sins nâ—t If we say sin is not in us we are lyars and the truth is not in us The righteous themselves often fall Noah the Preacher of Repentance to the old World becomes the sad pattern of impiety to the new World Penitent Paul hath cause to complain when I would do good evil is present with me Sin abides in our souls whil'st our souls abide in our bodies so long as we live we must expect to bear the burden of corruption sin exists in the best of Saints by way of suggestion natural inclination and violent instigation and enforcement of evil and so taking advantage of the difficulty of our estate and distemper of our minds it drives us sometimes into most horrid actions even Davids Adultery or Peters denial of Christ which of the Saints have not had a sad experience hereof nor must it seem to us strange for Repentance doth not cut down sin at a blow no it is a constant militation and course of mortification an habit and principle of perpetual use not action of an houre oâ— little time as we have Noted before it is a recession from siâ— all our days though sin run after us if once we be perfectly freed from sins assaults we shake hands with Repentance for we need it no more so that let it not be the trouble of any that sin is in them but let it be their comfort that it is shunned by them that you fall into sin faile not in your spirits let this be your support that you flie from fall out with and fight against sin the true penitent doth evidence the truth and strength of his Repentance by not admiting sins dictates without resiâ—â—ance not acting sins precepts without reluctance when he deviseth evil his minnde is to serve the Law of God and he approveth of that as good he doth what he would not the Law in his members rebels against the Law of his minde and leadeth him captive and therefore he abides not under sins guilt or power without remorse if he be drawn to deny his Master he goeth out and weepeth bitterly he is in his own eye a wretched man whil'st oppressed with a body of corruption nay he retireth not into sinful society without repining his soul soon thinks he hath dwelt too long in Meshech and in the Tents of Kedar the wicked are to him an abomination whil'st then any soul maintaineth this conflict and so visibly disalloweth what he sometime doth he may safely say it is no more I but sin that dwelleth in me for his servants you are to whom you yield your selves servants Rom. 6.16 and comfortably conclude that as a Gospel-penitent he turneth from all sin and that is the first part of the formality of Repentance the second naturally followeth and that is Second part of conversion Reversion to God a reception of God God and God only becomes the adequate object of Gospel Repentance man by sin hath his back on God by Repentance he faceth about all sin doth agree in this that it is an aversion from God and the cure of it by Repentance must be conversion to God when God calls for true Repentance it is with an if thou wilt return O Israel return unto me Jer. 4.1 and when Repentance is promised it is promised that the children of Israel shall return and seek the Lord their God and David their King and shall fear the Lord and his goodnesse Hosea 3.5 And when they provoke one another to Repentance it is with a come let us return
whose smell is fragrant odoriferous and so full of seeds as no fruit more such is peace of all outward blessings the chief and full of the seed of all blessings it is therefore call'd the bond of peace Ephes 4.4 as if other blessings were the bundle but peace the bond that did comprehend them all Yet holinesse is that which beareth the Bell and maketh the musick in the ears of God and if the sound thereof be not heard before the Lord we shall surely dye Therefore it is observed that the Relative which is not plural as referring to peace and holinesse both nor is it feminine as referring to peace at all but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as referring only to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holinesse Here are two great points contained in this Text. Doct. 1. P ace is a high duty rich blessing and singular benefit that a Christian is bound to follow pursue presse after and labour for and that with all men The duty is pressed strictly in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred here with the softest follow and in other places it is rendered to follow after 1 Cor. 14.1 Phil. 3.12 to pursuâ— 1 Pet. 3.11 to presse unto Phil. 3.14 And we have a full proof for all Rom. 12.18 If it be possible as much as in you lieth live peaceably with all men We must see there be no default on our part that all the world is not in peace but that we follow pursue presse hard after peace as far as possibly we may and to the utmost that lies in us and that with all men so saith the Text also But I must leave this small Pomegranate peace that I may ring out the Saints Bell of holinesse the sound and force whereof I heartily pray may reach all your hearts not ears or rather that the sound thereof in all your hearts may be heard in the Lords ears not ours that ye dye not yea that Religion dye not otherwise I may fear that Englands passing Bell is tolling at the departure of our glory and we may call the next generation Iohabod But the other and present point is this viz. That true and real holiness is the grace the duty the state the trade which every Christian is bound to follow pursue press after with might and main as he ever thinks to look God in the face 2 Cor. 7.1 Having these promises let us cleanse our selves from all filthiness of flesh and spirit perfecting holinesse in the fear of God perfecting holinesse what is that but to follow it follow after pursue presse hard to it so 1 Pet. 1.15 Be ye holy as God is holy there is as much or more pursue follow it still that you take up with no scant measure no low degree of it I call it 1. A grace and so it is yet more it is not one single grace alone but the conjunction of all graces To say it is a star is too little it is a constellation or the way of holinesse is as the lactea via altogether starry so holinesse is all grace 2. I call it a duty and so it is but much more it is the sum and Epitome of all duty All duties of the first Table are referred to holiness as all of the second Table to righteou ness Luke 1.75 Yea duties of the second Table are call'd holinesse 1 Thes 4.3 7. 3. I call it a state it is not an act or habit but a state nor a state of a Christian but the state of Christianity the state of consistency and continuance or growth there are some states we passe through as the man through Infancy childehood youth but abides in the state of Manhood we passe through the New birth to be born no more of mortification Rom. 6.9 11. Rom. 8.15 to dye no more of bondage to fear no more but in this state once we must persist persevere live dye in it 4. I call it our trade and so it is our noblest profession and course of life 1 Pet. 1.15 Be holy in all manner of conversation 2 Pet. 3.11 What manner of persons ought we to be in all holy conversation This is the trade and businesse we should ply in the whole course of our lives Now it may be asked what this holinesse is And I would answer and if the time would bear it open the definition which is this True holinesse is that inward through and real change wrought in the whole man of a formerly vile sinner by the Spirit of God What holiness is whereby his heart is purged from the love and his life from the dominion and practice of foâ—mer sins and whereby he is in heart and life carried out after every gâ—od 1. I call it a change and so it is it is not from nature custome education it is not an habit form but a change Christiani fiunt non nascuntur creantur non generantur and a mighty and manifest change it makes it is therefore call'd a new birth new creation a new creature resurrection c. Is there not a change when a childe is born when a dead person raised a blinde man receiveth sight Yea whatsoever is call'd holy is eo nomine changed from its common use when a person or a garment or a place or a vessel or a day were called holy all such were changed as to their use serving now for sacred and Religious Services such is Soul-holinesse a Soul-change There are three great changes wrought in a Christian at times First One in Justification 1. Ne imputetur when a guilty sinner hath sin taken away that it is not imputed The second in Sanctification when a sinner living and wallowing in sin hath sin taken away 2. Ne regnet the power of it that it doth not raign The third is in Glorification 3. Ne restet aut omnino sit when the sanctified person hath sin taken away all remainders of it that it hath no being left Now though the first and last of these are both perfect changes and Sanctification is not perfect here yet upon some account some have called that change wrought in Sanctification the greatest change of the three for compare it with Justification Justification is a change of the state not of the person a change without not within the man In Sanctification there is a real change and that within the man In Glorification also is a perfect change it being the highest state of the three but the change is not so great as in Sanctification glory and grace differ but gradually there being no opposition between them as between grace and sin The change is not so different between the Morning light and the Noon-day brightnesse as between the Morning light and the Midnight darknesse 2. I call it an inward change to distinguish it from civil honâ—sty 3. A through change to distinguish it from restraining or conforming
grace which produceth some particular and partial change but not a total and universal 4. A real change to distinguish it from hypocrisie which makes shew of a great and goodly change but is only outward and seeming not inward and real which three are often taken but as often mistaken for holinesse 5. Wrought it is neither natural nor acquired or taken up by the power of our own free will or force of others perswasion strength of reason convictions resolutions from within or without Hence we are said to be Gods workmanship Eph. 2.10 To be wrought to the same thing 2 Cor. 5.5 6. In the whole man 1 Thes 5.23 The God of peace sanctifie you wholly and I pray God your whole soul and body and spirit be kâ—pt blamelesse c. So that if you ask where is the seat of this holinesse is it in the head or heart or conscience or outward man I answer in no one but all of them it is as leaven that leaveneth the whole lump it is as the soul tota in toto tota in qualibet â—arte The understanding in a new sanctified person is enlightned to discern spiritual things which before he understood not his memory sanctified to retain what is good and shut out what is hurtful conscience awakened to check for sin and exc te to duty will subdued to embrace good resist evil affections orderly placed to love fear desire delight it and to hate and what is sutable to holinesse and the whole outward man for speech actions behaviour yea habit and dresse is composed as becometh holinesse 7. Of a formerly vile sinner grace makes a mighty change when it works effectually none so bad so far gone but it can br ng home Ezek. 16.6 Esay 55.13 it findes one in his blood and leaves him clean it findes a thorn and leaves a mirtlâ— it meets with a Publican and Harlot and leaves a Saâ—nt it meets with a bloody Persecutor and hellish Blasphemeâ— and turns him into a Preacher or Martyr as Paul it findes men as bad as bad can be and leaves them in as good a state as the best 1 Cor. 6.9 10 11. 8. By the Spirit of God we may not ascribe it to the vertue of Ordinances or worth of Instruments 1 Cor. 9.11 But ye are washed but ye are justified but ye are sanctifiâ—d by the Spirit of our God Art nâ—ture education can do nothing here it is not by might or power but by the Spirit of God Zach. 4.6 9. Whereby the heart is purged c. here the parts of holinesse which are two mortification and vivification Esay 1.16 17 Cease to do evil learn to do well The first is privative The second positive Grace works right when there is first a leaving of old sin it is not putting a new piece on an old garment or clapping a new Creed to an old life or new duties to wonted courses Deut. 22.9 10 11. this were to sowe with divers seeds or wear a garment of woollen and linnen which God hates but there must be as to the privative part 1. A heart purged from the love of every sin there may be sin left in the heart no sin loved and liked the evil that I do I haâ—e sin and grace may stand together Rom. 7.15 not love of sin and grace 2. A life from the practice and dominion of sin sin remains still but raigns no more he was a servant of sin Rom. 6.17 18. and had members enough to be instruments of sin a mouth to speak it a tongue to speak for it a wit to invent for it reason to argue for it hands and feet to work and walk fot it purse to spend upon it there is none of these now Secondly and the other part is yet much better he is in heart and life carried out after every good it is not a bare breaking off of sin that makes a Christian it is one half of a Christian but there must be a turning from sinne and bringing forth fruites meet for Repentance You have both these parts 2 Cor. 7.1 Let us cleanse our selves from all filthinesse of flesh and spirit and perfect holinesse c. To come to the Reasons of the point which are foure Reas 1. This is Gods great designe therefore should be ours It is the greatest design God hath upon his people in all he doth to and for them All the immediate acts of God and all his mediate tend to this 1. All Gods immediate acts Pitch where you will carry it to the first of Gods acts towards man in Election God hath chosen us before the foundation of the world Ephes 1.4 2 Thes 2.13 that we should be holy So that I may not say If I am Elected I shall be saved though I live in sinne but if Elected I must be Sanctified and dye to sinne 2. Take all the acts of the three persons apart 1 Pet. 1.14 15. 1 Thes 4.7 First The Father if he adopt if he regenerate if he call it is that we should be holy Secondly It is the end designed by all that Christ did his Incarnation Hebr. 2.11 Hebr. 13 12 Eph. 4.26 27. Life Death Doctrine Example Humiliation Exaltation Prayers Promises Threats Miracles Mercies yea of his Intercession in heaven that we might be sanctified Thirdly It is the end of all that the Holy Ghost doth All the works of the Holy Ghost may be referred to three heads 1. His gifts 2. Graces 3. Comforts and all these tend to holinesse 1. All the gifts of the Holy Ghost if a gift of prayer of conviction terror c. it is to sanctifie thee if of knowledge utterance c. it is to make others holy 2. A l his graces What is Knowledge Faith Repentance Love Hope Zeal Patience given for but to make thee holy yea they are the several parts of thy holinesse it self which is made up of nothing but the graces of the holy Spirit 3. All the comforts of the Spirit are given to strengthen our hands in holinesse What is the peace of God love of God pardon of sin assurance of salvation joy in the Holy Ghost Spirit of Adoption given for but to make us more watchful humble lively in holinesse The Privy Seals of Justification must be attested in Letters Patents under the broad Seal of Sanctification or it may be well suspected Jeremy had two Evidences of his purchase Jerem. 32.10 one sealed the other open so must we 2. The mediate acts of God whatsoever they be in Providences or Ordinances First All ways of Gods Providence to his people tend to their sanctifying 1. If God afflict he saith to sicknesse Go and pull me down that proud sinner that he may be sanctified Go saith the Lord to the winds and storms of the Sea blow and beat the Ship to awaken me that sleepy Jonah Jonah 1.17 2.10 swallow him up saith he to the Whale the Lord spake to
conceive what God hath prepared even for the bodies of those who love him and wait for his appearing Aug. de Civitate Dei lib. 22. cap. 21. Quae sit quam magna spiritualis corporis gloria quoniam nondum venit in experimentum vereor ne temerarium sit omne quod de illa profertur eloquium The Schoolmen reduce them to four heads Impassibility sibility Impassibilitas Subtilitas Agilitas Claritas Subtilty Agility Clarity The Apostle also comprizeth them under four particulars It is sown in weakness it is raiâ—ed in power It is sown in corruption and raised in incorruption It is sown in dishonour and raised in glory It is sown a natural body and raised a spiritual body Objection If it be a spiritual body how is it the same body Answer It is called a spiritual body not in regard of the substance of it but of the qualities of it and that in two respects 1. Because it shall have no need of meat or drink but shall be as the Angels of Heaven Mat. 20.30 not that we shall have Angelicam essentiam but Angelicas proprietates not the essence but the properties of Angels We shall neither eat nor drink but shall be as the Angels We shall have as Tertullian saith corpora reformata Angelificata Even as a Goldsmith saith Chrysostome puts his silver and gold into a pot and then melts it and forms of it a gold or silver b wl or cup fit to be set before Kings so the Lord melts the bodies of his Saints by death and out of the dead ashes and cinders of the bodies of his servants he frameth and will make goodly vessels of honour to stand before him and to praise him for ever in heaven 2. It is said to be a Spiritual body because it shall be absolutely subject to the soul In the state of glory the soul shall not depend upon the body but the body upon the soul In this life the soul is See this more fully handled in the Sermon preached at Dr. Bollons Funeral as it were carnal because serviceable to the flesh but at the Resurrection the body shall be as it were spiritual because perfectly serviceable to the Spirit But the time will not give me leave to insist largely upon this point So much in answer to the six particulars propounded for the explication of this Doctrine Now for the Application Use 1. LEt us believe this great truth and believe it firmly and undoubtedly That there shall be a Resurrection of the body and that the same numerical body shall rise again the same for substance though not the same for qualities The great God can do this for he is Almighty and to an Almighty power nothing is impossible God can do it because he is Omnipctent and he cannot but do it because he hath promised to do it He cannot be true of his word if the body do not rise again nor can he be a just God as I have shewed for it is just with God that as the body hath been partakers with the soul in good or evil actions so it should be partakers with the soul in everlasting rewards and everlasting punishments And it is just with God that the same body that serves him should be rewarded and the same body that sins against him should be punished And the truth is if the same body doth not rise it cannot be called a Resurrection but rather a new creation as I have shewed Let us I say firmly believe this truth for it is a fundamental truth and the foundation of many other fundamental truths For if the dead rise not then is not Christ risen and then is our faith vain and our preaching in vain Remember Job in the Old Testament believed this Use 2. IF there be a Resurrection of the dead Resurrectio mortuorum est consolatio fiducia Christianorum here is great consolation to all the real members of Jesus Christ For the Resurrection of the dead is the comfort and the hope and confidence of all good Christians This was Jobs comfort upon the dunghil Job 19.26 27. and Davids comfort Psal 16.7 and Christs comfort Mat. 20.19 But the third day he shall rise again It was Christs comfort and it is the comfort of every good Christian 1. Here is comfort against the fear of death As God said to Jacob Gen. 46.3 4. Fear not to go down to Egypt for I will go with thee and I will bring thee out again So give me leave to say to you Fear not to go down to the house of Rottenness to the Den of Death for God will raise you up gain Your Friends and Acquaintance leave you at the grave but God will not leave you The grave is but a dormitory a resting-place a storehouse to keep you safe till the Resurrection Christ hath perfumed the grave 1 Sam. 26. As David when he found Saul asleep took away his spear and cruse of water but when he awoke he restored them again So will death do with us Though it take away out strength and our beauty yet when we awake at the Resurrection they shall be restored again unto us God will keep our dead ashes and preserve them safe as a Druggist keeps every whit of the drug he hath beaten to powder A Saint while he is in the grave is united to Christ he sleeps in Jesus and Jesus will raise him up unto life everlasting John 11.24 2. Comfort against the death of our friends Though they be dead yet they shall rise gain as Martha told Christ I know that he shall rise again at the Resurrection 1 Thess 14. The Saints who dye in the faith of Christ are dead in Christ and such he will raise and bring with him to judgement If a man be to take a long journey his wife and children will not weep and mourn because they hope that ere long he will return again A man that dyes in Christ and sleeps in Christ doth but take a journey from Earth to Heaven but he will come again shortly and therefore let us not mourn as men without hope for our godly relations for we shall meet again and in all probability shall know one another when we meets though not after a carnal manner for we shall rise with the same bodies And if Lazarus was known when raised and the Widows Son known by his Mother if Adam in Innocency knew Eve when he awoke and Peter knew Moses and Elias in the Transfiguration which was but a dark representation of Heaven it is very probable that we also when we awake at the great Resurrection shall know one another which will be no little addition to our Happiness 3. Comfort to those who have maimed and deformed bodies At the great Resurrection all these deformities shall be taken away therefore it is called A Day of Restitution Acts 3.21 wherein God will set all things in joynt If there were
body which hath fasted and prayed and joyned sincerely with the soul in holy services shall one day behold the face of God with comfort Christ will say Are not these the eyes which have been liftâ—d up unto God in my service Are not these the ears which have hearkned to my word Remember this when your bodies are wearied and tired in the worship of God The more thou servest God with thy body the more glory it shall have at that day 4. Labour to get gracious souls here and you shall have glorified bodies hereafter 5. Labour to be united to Christ by a lively faith and he will be your resurrection and your life It is the great promise of Christ that he will raise up the body at the last day John 6.39.40 54 58. that is raise it up to life everlasting 6. Labour to have part in the first resurrection Revel 20.6 Blessed and holy is he that hath part in the first resurrection I know this Text is differently interpreted but sure I am according to the judgement of all learned men there is a double resurrection the one spiritual the other corporal the one of the soul the other of the body Those Texts Ephes 2.1 Col. 2.13 John 5.25 do without all doubt speak of the spiritual resurrection By nature we have dead souls dead in sins and trespasses void of spiritual life as perfectly under the power of sin as a dead man is under the power of death and as unable to do any thing that is spiritually good as a dead man is to do any work Now a soul dead in sin shall be damned for sin but if thy soul be quickned and made alive if the Lord hath infused principles of grace into thee and given thee a new heart and a new spirit if regenerated and born again then thy bodily resurrection shall be happy It is very observable That the Resurrection is called Regeneration Mat. 19.28 In the regeneration that is as many interpret it in the resurrection If spiritually regenerated thy resurrection shall be most happy and glorious O pray unto God and labour for regeneration and a new creation and that thou mayest have a share in the first resurrection 7. Heaken to the voyce of Christ and of his Spirit and of his Ministers and of his Rod and then his voye at the resurrection when he shall call thee out of the grave shall be a happy voyce If thou stoppest thine ears and wilt not hearken to the voyce of the Rod nor to the voyce of his Word and the Ministers of it thou shalt hear the voyce of the Archangel calling thee out of the grave whether thou wilt or no and the voyce of Christ saying Go ye cursed ito Hell-fire c. 8. Count all things dung and dross that thou mayest gain Christ and be found in him at that day not having thine own righteousness but the righteousness which is of God by faith in Christ and be willing to do any thing if by any means you may attain to the resurrection of the dead Phil. 3.8 9 11. that is either to a happy resurrection or rather to such a degree of grace which the Saints shall have at the Resurrection 9. Remember and carry daily in your mind that saying of S. Jerom Whether you eat or drink or whatsoever you are doing think with y ur selves That you hear the Trumpet sounding and the voyce of the Archangel saying Arise ye dead and come to judgement Vse 5. A Divine Project how to make your bodies beautiful and glorious and beautiful in an ominent degree in a supersuperlative measure beautiful as the Sun in the Firmament as the beautiful Body of Christ which so dazzled Pauls eyes that it put them out To make your bodies Majestical Immortal and Impassible and that is by labouring to glorifie God with them and to get an interest in Christ and to get gracious and beautiful souls O that this word were mingled with faith Methinks if any Motive could prevail with you that are Gentlewomen and rich Ladies this should Behold a way how to make your bodies eternally beautiful What trouble and pains do many women that are crooked endure by wearing iron-bodies to make themselves stait What labour and cost are many women at to beautifie their rotten carcasses Hearken to me thou proud dust and ashes thou guilded mud that labourest to beautifie thy body by vain foolish and sinful deckings and trimmings and thinkest thy self deckt in the want of decking That pamperest thy body in all voluptuousness and makest thy self by thy strange fashions so unlike thy self as that if our civil forefathers were alive again they would wonder what strange monster thou wert Hearken unto me I say and consider thy madness and folly by labouring so much to adorn thy body with the neglect of thy soul thou undoest both body and soul The onely way to make thy body beautiful is as I hove said to gain Christ to have a part in the first resurrection and to get a gracious soul and then thou shalt be sure hereafter to have a glorious body Excellent is that saying of Bernard Christ hath a treble coming Once he came in the flesh for the good of our souls and bodies now he comes in the Spirit by the preaching of his Ministers for the good of our souls At the last day he shall come for the good of our bodies to beautifie and glorifie them Noli O homo praeripere tempora Do not O fond man mistake the time This present life is not the time for thy body it is appointed for the beautifying of thy soul and adorning it with grace and holiness The Resurrection is the time wherein Christ will come from Heaven to make thy body glorious How quite contrary to this do most people live Let it be our wisdom with the children of Issachar to have understanding of the times 1 Chro. 12.31 Let us labour to get our souls beautified by Christs second coming with Justification and Sanctification and Christ at his third coming will make our bodies glorious above expression The Day of Judgement asserted ACTS 17.31 Because he hath appointed a Day in which he will judge the world c. SAint Paul perceiving the Idolatry at Athens his spirit was stirred in him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his spirit was sowred and imbittered in him Paul was a bitter man against sin That anger is without sinne which is against sinne Or the word may signifie he was in a Paroxysme or burning fit of zeal and zeal is such a passion as cannot be either dissembled or pent up with this fire he dischargeth against their Idolatry ver 22.23 Ye men of Athenâ— I perceive that in all things ye are too superstitious for as I passed by and beheld your devotions I found an Altar with this Insc iption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God Nor doth the Apostle only declaime againg the false god but
steps 312 313 314. F Faith commended p. 455 456. Faith distinguished into its kinds 456 457. Faith defined 449. By its genus and subject 460. causes 461 462 463 464 465 466 467. Effects 468 469 470 471 472 473 474. properties 475 476 477 478. and opposites 479. 480 481. Faith if saving receiveth whole Christ on judgement and choice 475. Faith groweth and persevereth and purifieth 477 478 479. Faith and salvation how connexed 473 474. Faith strengthned by the Covenant of Redemption 228. Faith how it justifieth 421. Faith greatly opposed 480. Faith goeth before Repentance in order of nature as its cause 490. Faith in its essential acts without its reflexions is the cause of Repentance 491. Faith of Scriptures authorities to be strengthened 103 104. False Repentance seven kinds viz. Popish 515. Pagan 516. Profane ibid. Legal 517. Slaves ibid. Sullen p. 518. Quakers Repentance ibid. 519. Fall of man was from his own mutable self-determining will 111. Federal transaction did pass between God the Father and Son and that from all eternity 219 226. Fear of God the duty of such who believe God is 58 59. Fear accompanieth true Repentance 542. Filiation to God is by Adoption and Regeneration 447. Filial priviledges Believers comforts 451 452 453. Flesh an enemy to Faith 480. Flesh crucified by union with Christ 391 392. Forme of sound words to be held fast 670. By Magistrates how 674 675 676 677. By Ministers how 678 679. By the People how 680 681. Freedome of God Father and Son in transacting the Covenant for mans Redemption 224. Free-grace the ground of Adoption and Regeneration 477. Fruitfulnesse a note of union with Christ 392 393. G God is p. 30 31. Gods being is evident in nature 31. 48. and Scripture 48 49. Gods being consistent with the adversity of the just and prosperity of the wicked and evidenced by them 45 50 51. God is the only efficient of Faith 461 462. God could not be the original of sin 111. Gods glory the ground of Adoption and Regeneration 447. God as Judge justifieth how and when 122. God the object of beatifical vision 654 655. Gospel a good cause 3. Gospel-means to work Faith 465. and call loudly to Repentance 525. Gospel how it justifieth 421. Gospel-Covenant better than the Legal 245 246 247 248. Gosepl-Manner of propounding Repentance is by way of duty and priviledge 426 Gospel-Arguments perswading Repentance most pregnant and moving 527 528. Gospel-Helps to Repentance most powerful and operative p. 533. Grace of God magnified by mans fall 213 214. First cause impulsive of justification 420. Graces are the fruits of the Spirit 390. Grudge not the prosperity of the wicked 645. H Of Hell 621. the wicked turned into it 623. its name explained ibid. nature described 624. its pain ibid. The Properties of its punishment Extremity 628 629. Eternity 628 629. Hell discerned by the Heathen 635. Hell proved by Equity 636 637 638 639 640 641. Merit 636 637 638 639 640 641. No Bar or hinderance 636 637 638 639 640 641. Heresie an hindrance to Faith 480. Heresies and Errors disbanded when we come to heaven 649. Hearing must be fixt and constant 22. So it will help Repentance p. 545. Heart the subject of Faith 459. and seat of Holinesse 558. Heaven 647. it is a Kidgdome how 649. Hindrances to the understanding Scripture what they are and how removed 100 101. Holding fast what it meaneth 5. Holinesse 554. a state trade habit and disposition 555. Holinesse defined 556. Holinesse the designe of God in all his acts 559 560. Holinesse constitutes a Christian or Saint 561 562. Holinesse spreads over the whole man 558. Holinesse changeth a man 557. Holinesse necessary unto communion with God 563. Holinesse its properties 567. Companions peace righteousnesse unblameablenesse 268. its opposites filthinesse of flesh of spirit over-reaching and hypocrisie 569 570. Holinesse of the Publisher proveth the Scripture to be the Word of God 94. And so doth the holy matter pressed in it 91 92. and its holy Arguments 93. Humility the effect of sensible impotency p. 214. Humiliation of Christ 278. three steps of it 280 281. the manner of it 287. Humanity of Christ a miracle of humiliation 280. Humility must go before honour 333. I Ignorance inconsistent to Faith 479. dangerous 483. Impotency of man since the fall very great 202 203. Impossible to recover of himself 204. Impotent in respect of the Law 205. Of the Gospel 206. 207. Impotency determined in Scripture ibid. Impotency no bar to the demand of duty direction of means or infliction of punishment 210 211 212 213. Impotency is to be seen and known 214. Infants distempers and death an effect and evidence of original sin 143. So is their aptitude to evil and backwardness to good 144. Inheritance of Saints hath no corruption succession or division p. 441. Inheritance why heaven so called 661. Inherited by Adoption 662 663. Donation 662 663. Redemption 662 663. Inspiration what it imports 87. Inventions and many inventions what they signifie 106. Indignation accompanieth Repentance 442. Judgements of God prevented 521 522. and removed by Repentance 523 524. Last Judgement provokes holiness 563. and perswades to Repentance 531 532 533 Judge whom 608. Manner of his coming 610. Last Judgement its day 605. It is particular and general 606. why it must be and when 607. its method and order 609. Justice of God satisfied by the death of Christ 301. Justification its nature opened 402 c. Differeth from Sanctification ib. Justified implies guilt plea and acquittance p. 403. Justified persons are acquitted on their plea. 419. Justification its causes Gods free grace 421 422. Christs satisfaction 421 422. The Gospel 421 422. Faith 421 422. God Law-giver 421 422. God Judge 421 422. Works 421 422. Spirit 421 422. Justification by what plea procured 406. Justification not from Eternity 423. Justification procured by Christs death 341. is evident by the Possibility 342 343 344. Necessity 342 343 344. Nature 342 343 344. Cause 342 343 344. Vicegerency 342 343 344. Peculiarity to this end 342 343 344. Justification doth manifest the wisdome holinesse and mercy of God 428. Justification the priviledge of the Gospel-Covenant 140. Justification the ground of comfort p. 429. to be sought by sinners 430. prized by Saints 432. K Kingly Office of Christ what it is and how executed 255 256. Kingly Office the Saints priviledge by Adoption 441. L Law Regulans 110. Law Regulata 110. Law of God the rule of rectitude ib. Law given Adam in Creation was partly natural partly positive 108. Law requireth duty exacts penalty terrifieth and stupifieth 204 205. Law general and special obeyed by Jesus Christ 223 224. Law fulfilled in Christ his death 301. Law given in Paradise was not executed or abrogated but released and dispensed with p. 413 414 415. Light burning and shining 1. Likenesse of sinful flesh what it means and how Christ was found in it 281 282. Likenesse to God