Things to come concerning my Sons and concerning the Work of my Hands command ye me God promiseth great Things to his People even the Sprinkling clean Water upon them the Giving them a New Heart the Putting of his Spirit within them and Causing them to walk in his Fear What high invaluable Promises are these Yet though God intend the full Accomplishment of all these Promises he will grant them in his own way he will be sought unto by the Prayers and Supplications of his People Ezek. 36. 37. Thus saith the Lord God I will yet be enquired of by the House of Israel to do it for them We have many Promises of the Churches Deliverance but the Church must Pray Turn back our Captivity O Lord as the Stream in Psal 126. 4. Psal 14. 7. Psal 44. 17. Psal 25. 22. the South And O that the Salvation of Israel were come out of Zion Thou art my King O God! Command Deliverances for Jacob. Redeem Israel O Lord out of all his Troubles You read of Manasseh's Prayer when Dulcioâ—es lacrymae orantium quam gaudia Theatrorum Aug. in Psal 28. he was in the Thornes of Jonah's Prayer in the Whales Belly of the Apostles in Prison And it 's the Churches Practice Isa 26. 16. Lord in trouble have they visited thee they poured out a Prayer when thy Chastening was upon them Whatever Losses or Calamities befal us Prayer is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Universal Medicine mentioned by Solomon 2 King chap. 7. We have a Precept and an Encouragement Psal 50. 15. Call upon me in the Day of Trouble I will deliver thee and thou shalt Glorifie Me. What could Achitophel do against David's Prayers By them that great Politician was Counterplotted and his Counsels were turned into Foolishness What could Herod and the People of the Jews do against the Churches Prayers Though the Keeper shut the Prison Doors yet the Church opened Heaven Doors and Peter the Prisoner was inlarged by the Angel of the Lord and given in as a Return of the Prayers of the Church Mary Queen of Scots was afraid of the Prayers of John Knox She professed That she feared his Prayers more than an Army of Forty Thousand Men. But some distressed Persons complain Object That they Receive no Answer of their Prayers The Answer to them I shall return is Answ 1. To examine whether they Pray not for Superfluities unlawful Things whether they pray not for Revenge against their Enemies whether they allow some secret Iniquity in their Hearts or some Bosome-Sin unrepented of We read James 1. 3. Ye Ask and Receive not because ye Ask amiss that you may Consume it upon your Lusts 2. Let us labour to mend what is amiss in our Prayers It 's a Mercy to be denyed when we ask for Things not according Deus quâ—dam negat propitius quae coâ—cedit iratus Aug. 1 Joh. 5. 14. to God's Will We only have a Promise of Audience when we ask according to God's Will. God knoweth what 's best to give in Answer to our Prayers That our Prayers may speed the better there are required Five Special Aut Deus dabit quod petimus aut quod nobis noverit esse utilius Bern Qualifications As First Humility Abraham when he Qualif 1. Humility had to deal with God acknowledged himself to be but Dust and Ashes and so did Job abhor himself and Repent in Dust Cum sis Humi Limus cur non es humilimus Bern. Qui sibi vilis est Deo Cha rus est Id. de inter Domin and Ashes and Ephraim smote upon his Thigh He that is most vile in his own Eyes is dearest in God's Eyes We cannot brook a proud Beggar We are all Beggars at God's Door poor Indigent Petitioners All whatever we receive is of Favour and nothing of Merit Shall Beggars be puff't up with Pride Shall proud Dust swell against God Bernard propounds Christ's Humiliation Apage ut intumescat vermiculus quum sese exinaniverit Dominus Bern. for a curb of Pride It 's saith he abominable that a Worm should swell when our Lord made himself so low Upon Deliberate Thoughts when we reflect upon our own Unworthyness we shall with Jacob confess I am not Worthy Gen. 32. 10. of the least of all the Mercies and of all the Truths which thou hast shewed unto thy Servant Let 's lye low and beware of all Inflamations of Pride when we have to deal with God we can never be Humble enough we can never think too Meanly of our Selves nor too Highly of God The more Holy the more Humble The Humblest Christians are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sedes prima vita ima the best of Christians Nazianzen gives a Character of Athanasius that He was High in his VVorks and Low in Mind The Higher Men are the more Humble towards God Now when we make our Addresses to God in Prayer let 's entertain serious and high Thoughts of God's Infinite Goodness and low Thoughts of our Selves and this will prepare us to Pray aright A Second Qualification of Prayer is Qualif 2. is Faith Faith We must Pray believingly otherwise there is no Hopes of speeding An Unbeliever so remaining is without Hope He cannot Pray nor trust God neither can any thing that he doth obtain Acceptance because Without Faith Heb. 11. 6. Heb. 14. 23. it is impossible to please God and Whatever is not of Faith is Sin Mr. Tyndal that precious Martyr in a Letter to Mr. Fryth layes down Four Expressions of Faith 1. To give up your self 2. To cast your self 3. To yield your self 4. to commit your self wholly and only to your Loving Father It 's the Prayer of Faith which proves Effectual | Sanitatem aegroti adscribet orationi fidei hoc est ex fide ad Deum profusae a Presbyteris Ne vero in Presbyteris vel in precum opere operato haerebit â—ger principalem addit causam Dominus excitabit c. Pareus James 5. 15. The Prayer of Faith shall Save the Sick The Promise is made to what 's Prayed for in Faith Mat. 21. 22. And all things whatsoever ye ask in Prayer Believing ye shall Receive Let 's then believe God to be True and Faithful in all his Promises and that he will not fail of performing what he hath Promised Though our Sense may be puzled and our Reason non-plust we must believe against all Reasoning with Flesh and Blood and submit our Reasonings to the Will of God Tertullian saith Faith fears no Hunger Fides non timet famem Tertul. And I have Read a Character of a Believer That he neither fears Poverty nor Quem neque pa peries que Mors nec vincula terâ—nt Bonds nor Death Where 's greatest Difficulty there 's most work for Faith to put forth it self A true Believer will venture his All upon God's Word He will say Credo quia incredibile I belieâ—â—
Cant. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. white and Ruddy the chiefest of ten Thousands Christ is white for his innocency and purity ruddy for his Sufferings as his bloody Sweat Agony and Passion upon the Cross Now because it infinitely exceeds the capacity of Men or Angels to represent Christs Dignity Honour and excellencies to the full in positive expressions therefore by way of negation we express the Price Dignity Valuation of Christ to be infinite unparrallell'd and inestimable and when we have said inestimable it 's beyond the sphere of our activity as an ancient * Nobis ad intellectum pectus angustum est ideâ— sic Deum digne estimamus dum inâ—stimabilem dicimus Min. Felix Father observes to reach any higher in our expressions 2. Here 's another word 2. What is meant by Believers to be explained viz. Believers It s sayd * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sola est â—des quae pretium ac excellentiam Christi nobis patefacit Calv. in loc Vnto you therefore which believe For as judicious Calvin observes it's faith alone which lays open to us the price and excellency of Christ Such then as believe unto Salvation are such whose hearts are k Act. 15. purified by faith l Rom. 5. 1. and justified by Faith and have such a faith as m Gal. 5. 6. works by love Called n Tit. 1. 1. the faith of Gods Elect. * They are chosen saith the Apostle unto Salvatioâ— through Sanctification of the Spirit and belief of the truth 2 Thes 2. 3. Quia electi sunt elegerunt non quiâ— ellegerunt electi sunt elligentium meritum nullum esset nisi â—os eligentis gratiâ— Dei preveniret Aug. These have their Robes washt and made white in the Blood of the Lamb. Rev. 7. 14. They are begotten again to a lively hope 1 Pet. 1. 3. and made Partakers of the Divine Nature 2 Pet. 1. 4. These and these alone discern the Excellency and Dignity of Christ and they set the highest estimate and valuation upon him From the Premises thus divided and expounded there results this Doctrinal Conclusion That Christ is of inestimable Dignity and Honour Doctrine and infinitely Pretious in the accompt of all true Believers For the Methodical inlargment of this Method propounded Excellent Doctrine my work in the ensuing Treatise shall be first to give in the clear proof of the Doctrin and afterwards to infer an useful improvement thereof The Assertion to be proved is That Christ is of inestimable Dignity This shall constitute the Doctrinal part That which shall be intended by way of improvement is That as Christ is thus pretious and highly to be valued as in himself or so he ought to be by all true Believers This shall constitute the particular Use and Application of all 1. That Christ is of inesâ—imablâ— Dignity Honour and this is proved in 5 several Particulars In handling of the former Assertion I shall confine my self to these ensuing Heads of discourse 1. To reckon up several excellent Names of Honour and Dignity appropriated unto Christ in Scripture 2. To unfold the grand Mystery of the Divine and Humane Nature of Christ Hypostatically united in one Person 3. To represent the invaluable worth of those threefold Offices of Christ viz. Sacerdotal Prophetical and Regall 4. To set down several Metaphors and Resemblances in Scripture which applied to Christ declare his singular Dignity 5 To consider those great Purchases which Christ hath made for his People which are Justification Sanctification and Glorification These Heads of discourse I shall endeavour through Christ that strengthens me to inlarge in so many distinct Chapters Which as I hope and desire will abundantly satisfy confirm and establish us in this Fundamental Truth That Christ is pretious and estimable for Dignity and Honour Of these I shall treat in order in the following Chapters CHAP. II. Chap. 2. Containing an enumeration of several choice and honourable Names in Scripture ascribed unto Christ AMongst variety of Names in Scripture appropriated unto Christ I shall select these following not naming all that might be named and explain them as I go along The first I shall mention is Shiloh Gen. 1. Name Shiloh 49. 10. Which name the whole current of Orthodox Interpreters unanimously apply unto Christ The name signifies safe happy and blessed as * Est nomen verbale Salvus beatus faelix unde Shiloh derivatur Servator felicitetor hoc est faelices reddere Pet. Mart. in Gen. 49. 10. Peter Martyr observes some render Shiloh as learned Jerome and others He that is to be sent * Quasi tranquillatorem dicas qui tranquillitatis nostrae spiritualis Authâ—r sit futurus Scultet Exercit. Evangel Scultetus after he had mentioned variety of Interpretations acquiesceth in this That Shiloh signifies to cease and be quiet Ludovicus de Dieu understands Shiloh to be the promised Seed which was to spring from Judah The version of the 70 is emphatical and plainly declares Christ to be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. Interpretum a Saviour That Jacob's Prophesy was fulfill'd and that the Scepter did not depart from Judah till the coming of Christ may thus be convinced For the Politick state amongst the Jews was not changed but still the * Non auferetur Sceptrum Regium dicet regnum permansurum esse in Judausque ad Christum quantumvis affligeretur propecollapsum videretur Vaâ—abl in loc â— Name a Star 1 The Star of Jacob. Regal Dignity and Politick Government continued in Judah Maugre all Persecutions and Oppositions whatsoever Judah was the Law-giveing Tribe And those Laws continued till the coming of Christ But at Christs comeing the Scepter departed from Judah and was translated to an Heathen King 2. Another Name attributed to Christ is a Star He is called the Star of Jacob and a bright Morning Star 1. He is called by Balaam the Star of Jacob Numb 24. 17. although Balaam was a Mercenary Prophet who as he is branded by the Apostle a 2 Pet. 2. 15. loved the Wages of unrighteousness Yet he gives this true attestation There shall saith he come a Star out of Jacob and a Scepter shall rise out of Israel This is a clear Prophecy concerning * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 70. Surget Princeps ex Israel Vers Syr. Ungetur Christus de domâ— Israel Paraphr Chald. Christ Christ is that Star that lightneth and Shineth and what light we have is borrowed and derived from him who is that great light b Joh. 1. 9. which lighteth every Man that cometh into the World Malachy calls him c Mal 4. 2. the Sun of righteousness Zachary calls him d Luk. 1. 78. The Day spring from on high St. Peter calls him e 2 Pet. 1. 19. The Day Star For Christ shines gloriously in the Gospel He inlightens guides and directs He scatters Clouds and
Neither is Faith the Hand of a Work-Man that earns his Wages but the Hand of a Beggar that receives all of Favour and Mercy 2. Justification by Faith consists in the 2. Justification consists in the Remission of Sins Remission of Sins and non-imputation of Transgressions Ps 31. 1 2. Blessed is he whose Transgression is forgiven and whose Sin is covered Blessed is the Man to whom the Lord imputeth not Iniquity Likewise the Apostle declares how the great work of Reconciliation was transacted 2 Cor. 5. 19. Not imputing their Trespasses unto them It 's true that the best of Gods Children have their Failings For in many things we offend all and he that is without Sin let him cast the first Stone and it will recoil upon himself that casts it But Gods Children are humbled for Sin they water Psal 6. 6. their Couches as David did with their Tears They sigh with Ezekiel to the Ezek. 2â— 6. Jer. 31. 19. breaking of their Loins with Ephraim they smite upon their Thighs Sin is their Sorrow Grief and Burthen wherefore they are by Christ call'd unto Repentance and Christ imputes their Sins not unto themselves but unto himself They indeed are the Principal Debtors but Christ hath made himself liable to pay their Debts and make full satisfaction because he hath become surety for them unto the Father 3. Justification consists in the Imputation 3. Justification consists in the imputation of Christs Righteousness of Christs Righteousness 2 Cor. 5. 21. We are made the Righteousness of God in him Of Unrighteous we are made Righteous of Ungodly we are made Godly And though we are Ungodly Christ justifieth us for he doth not find us good but he makes us so Now this Righteousness of Christ is altogether a Righteousness without us not depending on any inherent Righteousness nor any work in us But it 's free and Gratuitous without any Praevision or Intuition of Grace in the Person to be justified St. Bernard Assignata est homiâ— justitia â—lienâ— quiâ— carâ—it suâ— Justitia Bern. Ep. 190. fully expresseth it saying that anothers Righteousness is assign'd to Man because he wants a Righteousness of his own Hence our Works and Services though Failings in themselves are accepted Righteous by imputation of Christs Righteousness How miserable would our condition be if our Services were no better offer'd to God than they come from us But Christ mends our Services in the carriage by offering them to the Father in his own Name and Mediation so that though our Duties be raw weak and imperfect yet Christ makes them perfect by the imputation of his own Righteousness and so they obtain acceptance with the Father 4. Justification brings forth choice and 4. Justification brings forth choice and excellent Fruits excellent Fruits as we may read Rom. 5. 1 2 3. All those choice Fruits grow on that Tree of Justification Faith is the Mother-Grace there mentioned Peace and Access unto the Throne of Grace Joy Hope Glorying in Tribulation are the Daughters or the Fruit which grow on this Tree Wherefore though Faith only Justifies yet Faith is not alone when it Justifieth For it is accompanied with a Goodly Train of Graces Though Faith Justifieth the Person yet Works Justifie the Faith or declare the Faith to be true Faith works by Love and purifies the Heart Gal. 5. 6. Act. 15. 9. and it 's the Apostles charge Tit. 3. 8. This * Hujus fidâ—i charitâ—â— non est forma sed frâ—ctus pâ—nitâ—â—tiâ— est justificati conditiâ— non causa justificationis fidâ—s 〈◊〉 quâ— justificat non quae justificat est sine operibus sola dicitur in isto munere non solitaria respectu comitatus aliarum virtutum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Per non propter fidem Justi declaâ—â—â—r per 〈◊〉 〈◊〉 â—icâ—t 〈◊〉 〈◊〉 Prideaux Manuductio ad Theologiaâ— is a faithful saying and these things I will that thou affirm constantly that they which have Believed in God might be careful to maintain good Works A Learned Professor very dextrous in stating of Controversies concludes thus Love is not the form but the Fruit and Repentance is the Condition of him that is Justified not the cause of Justification c. This then is the Purchase of Christ who imputes his perfect Righteousness to his Members and their Sins to himself and this Justification is active whereby Christ fulfilled the whole Law and passive whereby Christ became obedient unto Death even the Death of the Cross SECT II. Of Sanctification by the Spirit of Christ A Second Purchase of Christ is Sanctification 2. Purchase of Christ Sanctification â—â— the Spirit For whom Christ justifies by his Grace those he Sanctifies by his Spirit In order of Nature Justification may be conceived to preceed Sanctification because Justification is the Root or Mother Grace The Works of Sanctification are the Fruit proceeding from it yet in order of time they are simultaneous Those who are purged from the guilt of Sin labour to be purged from the filth of Sin It 's a good Character to be as solicitous and desirous for Mercy to sanctify renew and purify as for Mercy to pardon us Wherefore Sincerity is an undoubted evidence of a justified Condition Psal 32. 2. It 's an infallible sign of Justification In whose Spirit there is no Guile In handling of the Doctrine of Sanctification we are to consider these ensuing Particulars which may serve as so many strong Arguments to perswade or as so many Motives to stir us up to the practice of Holiness The first Motive is drawn from Election Motive 1. We are elected unto Holiness we are elected unto Holiness Eph. 1. 4. According as he hath chosen us in him before the Foundation of the World that we should be holy and without blame before him in love Election doth not give the least licentious Liberty but engageth us unto Holiness Observe the Words now cited It is not said that we should live as we list Non eliguntur Paulus qui ei similes sunt quia â—rant sancti immaculati sed eliguntur praedestinaâ—tur ut in sequenti vita per â—pera atque virtutes sancti immâ—culaâ—i fiaâ—t Hieron in â—ph 1. 4. but that we should be holy Neither is it said that we are elected for any Holiness foreseen Election and effectual Calling go together and to be assured of our Election we must make sure of our effectual Calling 2 Pet. 1. 10. Calling is put before Election in the situation of the Words and in respect of our Duty incumbent on us Wherefore saith the Apostle the rather Brethren give diligence to make your Calling and Election sure Now if we ask why doth Christ purchase Sanctification for us The Answer is because he loved us His Love moved him to wash and put such Royal Dignities upon his Children Rev. 1. 5 6. Vnto him that loved us and
ad vincendum hostes ut expugnet eos-Vatabl 4. Attribute of Truth A bruised Reed shall he not break and smoaking Flax shall he not quench till he send forth Judgment unto Victory By what hath been said of the Mercy of God we should be perswaded to rely and depend on God's All-Sufficiency A Fourth Instance I shall produce is the Attribute of God's Truth and this is ingaged for the Assistance of his Servants and for the Destruction of his and their Adversaries Although nothing is impossible to God and he can do all things yet it no whit detracts 1 Tit. 2. 2. Tim. 2. 13. from Gods Omnipotency to say He cannot Lie he cannot deny himself God never was and never will be one tittle worse than his Word not an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of his Word shall fail God Gloryeth in Exod. 34. 6. Psal 146. 6. Psal 111. 5. Heb. 10. 23. this that he is Abundant in Goodness and Truth that he keepeth Truth for ever that he will be ever mindful of his Covenant And that he is faithful that hath Promised Balaam though a mercenary Prophet gives herein a faithful Testimony Numb 23. 19. God is not a Man that he should Lye neither the Son of Man that he should Repent hath he said and shall he not do it or hath he â—poken and shall he not make it Good After Nebuchadnezzer was restored to his understanding and former dignity he of his own accord made this Confession | Dan. 4. 37. That all the Works of God are Truth Here then consists our great Duty to rely and stay upon the Truth of God Hath not God said in his holy Isa 3. 10. 11. Word Say ye to the Righteous that it shall be well with him for they shall Eat the Fruit of their Doings Woe to the Wicked it shall be ill with him for the reward of his Hands shall be given him Is it not likewise a part of the same Truth of God Recorded by the Wise Man Though saith he a Sinner do Evil an Eccles 8. 12. 13. Hundred times and his Days be prolonged yet surely I know it shall be well with them that fear God which fear before him But it shall not be well with the Wicked neither shall he prolong his Days which are as a Shadow because he feareth not before God Add hereunto that which is mentioned by the last but not the least of the Prophets Malachi For behold the Mal. 4. 1 2 3. Day cometh that shall Burn as an Oven and all the Proud yea and all that do Wickedly shall be Stubble and the Day that cometh shall burn them up saith the Lord of Hosts It shall leave them neither Root nor Branch But unto you that fear my Name shall the Sun of Righteousness arise with Healing in his Wings and ye shall go forth and grow up as * Significat proprie multiplicari augeri L. de Dieu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verterunt 70. Calves of the Stall And ye shall Tread down the Wicked for they shall be Ashes under the Soles of your Feet in the Day that I shall do this saith the Lord of Hosts The God of Truth even God who is Truth it self hath said it wherefore we must not be curiously inquisitive after the precise time when noâ— Dispute how these things shall be Accomplished Without question all these things shall be punctually fulfulled in their Season Wherefore let us Believe Rely and Acquiesce upon the word of a faithful Covenant keeping God He will bring his own work to pass in his own Way and Time to his own Glory A Fifth and the last Attribute I shall 5. Attribute of Unchange ableness Instance in is the Unchangeableness of God It 's Evident that Men change Times and Customes change There 's a Vicissitude and Revolution of all Sublunary Quis noâ— diversa preseâ—tibus contrariaque expectatis aut speret aut timeat Vell. Paterz things Most true is that of Solomon One Generation passeth away Eccles 1. 4. Omnis subita Mutatio rerum non sine quodam quasi fluctu contingit animorum Boeth l. de consol Phil. l. and another Generation cometh Archimedes that great Mathematician gloried that he would move the whole Earth if he might have a place assigned him where he might fix his Engine His saying was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give me where I may stand Where some Men now a days will go and how far whose Principle is Self-interest when and where they will fix and stand neither can we nor they themselves Determine They ring Changes and comply with all times and humors Yet notwithstanding all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damasc Psal 102. 27. Mal. 3. 6. Heb. 13. 8. Heb. 9. 4. James 1. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the changes of Creatures have no influence upon the Creator as to change him with their Changes Damascene observes that Whatsoever is Created is subject to Changes But the uncreated Eternal God is Unchangeable He is the same and his Years shall have no end He changeth not Christ is unchangeable and the Holy Ghost is unchangeable Therefore amongst the changeable fluctuating conditions of the present World We should found our Comfort upon this Principle That we serve an unchangeable God with whom there is no | Metaphora est a Sole qui est variis nubium obumbrationibus obnoxius Nihil hujus in Deo est Pareus variableness nor shadow of turning Heavenly Bodies have Parallaxes but there is no such thing â—â— God Friends such in whom we have put great Job 6. 15. confidence prove perfidious and are like that deceitful Brook mentioned by Job Riches they fail and are on the Prov. 23. 5. Wing as swift as an Eagle And no Man of Understanding will reckon upon his great Riches because he seeth so many Eagles flying in the Air. There 's a Story which I have Read in Aelian Aelian var. hist That there was a Fool in Athens who laughed and expressed great Joy when any Ship came into the Harbor because he was possest with a Fancy that every Ship that Arrived there was his own Is it not as great folly and madness for a Man to account himself the Richer because he seeth the Landing of many Ships richly Laden with variety of Merchandize when as he hath no Share nor Interest in any one of them Riches are things which are not and to set ones Heart upon nothing even that which oft times proves worse than nothing by reason of many frustrations and vexations must needs be an exceeding great madness and folly Riches are not in our power to get them It 's Gods Blessing that maketh Rich neither is it in our power when they are got to keep them | Quid sunt res humanae Cinis pulvis fumus umbra folia cadentâ—a flos Somnium fabula ventus aer penna mobilis â—â—da deâ—urrens fi quid istis inferius
Samson who was amidst the Philistines after his Locks were Shaven Affections we may compare to Fire and Water which are good Servants but bad Masters Fire we say is good upon the Hearth but mischievous in the Thatch If Water Keeps within its Banks we are Secure but when it breaks through and makes an inundation it may Drown a whole Country For Instance in the Affections of Love Joy and Anger to use these with Moderation may be useful A Stoical Apathy is hurtful and when Passions are immoderate then they become exceeding Prejudicial To Mourn for the loss of a dear Relation argueth a Sympathizing tender Heart but to Mourn as without Hope is not beseeming a Christian and to Mourn so as to become the Elegy and the Hearse to be thus immoderate in our Sorrow becomes Sinful When Reason rules a Man he is his own Master but when Passion rules him he is his own Slave Wherefore the best as I suppose of Heathen ‑ Curcendum est ut appetiture rationi obedientem praebeamus Cic. 1. lib. Off. Orators adviseth ‑ That we make our Appetite obedient unto Reason To be like Hercules Furens or like the Lunatick in the Gospel rending and tearing himself or like a Door pluckt off the Hinges So is a Man who cannot Govern himself and hath no command of his Passions Fortior est qui se quam qui fortissima Magnus est Dominus qui sibi imperat vincit Maenia Wherefore as when a River breaks all Banks and Bounds Men cut a Passage elsewhere to turn the Stream so let the Stream of our Affections be turned and then all will be well And to this the Apostle exhorteth Coll. 3. 2. Set your affections on things above and not on things on the Earth To turn the Fear of Man into the Fear of God to turn Worldly into Heavenly Joy Carnal Love into Spiritual Love Earthly Desires into Heavenly to cease from rash Anger against our Brethren and to be Angry against Sin O! What a Blessed Alteration is this and a change every way for the better Fourth Our Actions and our whole 4. Our Actions must be set in Order Conversation must be rightly Ordered What are all fair Speeches unless Actions keep pace with them To speak and to do To name the Name of Christ and to Non habitu Sapientiam sed mente praeferimus non eloquimur magna sed vivimus Minuc Fel. depart from Iniquity to Hear and Practise herein consists the Vitals of Religion Therefore the Profession and Conversation ought to go together in a Mutual Equipage It 's a good Advice Speak that I may see thee for Words Loquere ut te videam dicta enim factis deficientibus erubescunt without Deeds cause Shame When we have been put into a Furnace we should come forth as Gold When we have been emptied from Vessel to Vessel our old Scent should be took away Our Conversation should be Holy We 1 Pet. 1. 15. Eph. 5. 15. should walk Circumspectly Do we profess Submission and Resignation of all that 's dearest and nearest unto God If so the Holiness of our Lives will Testify the Truth of our Profession When we meet with straits and difficulties and hard measure from unreasonable Men we dare not take irregular Courses we dare not practise any excentrique Motions The Primitive Christians in Tertullians time profest Oramus non pugnamus q. d. We Intreat we Volens locum mihi commissum non deseram coactus repugnare non novi Arma enim nostra praeces sunt lachrymae Amb. Hom. de Basil tradend Fight not Ambrose in his time mentions an excellent Professor that said Willingly I will not desert my Place wherewith I am Entrusted being compel'd I know not how to resist for our Weapons are Prayers and Tears The same good Spirit of God guide all Suffering Christians that they may Suffer as Christians by choosing Affliction rather than Sin and not Suffer as Evil doers by resisting Authority or acting beyond their Callings in any indirect irregular Motion Unbelievers in their Distress Patienter expectemus ultionis diem nec ad vindictam doloris nostri querulae invidiosa festinatione properemus Cyp. de Bono patient betake themselves unto indirect and unlawful Means and they pay dear for taking of wrong Courses But a True Believer repairs to God for Counsel God is his Riches Refuge and hiding Place He dares not presume to take God's Office out of his Hand by pursuing a personal Revenge but he leaves Revenge unto God In a Word the whole Conversation of a Christian is so Ordered according to the Rule of the Word of God as he will not recede from it but Order his Life accordingly And Gal. 6. 16. as many as Walk according to this Rule Peace be to them and Mercy and upon the Israel of God CHAP. X. Containing a Fourth Reason concerning the sad and mischievous Consequences of Striving Strugling and Repining against God A Fourth and last Reason shall be Causa Reason 4 from the Mischiefs of striving against God a contrario drawn from the Mischiefs of striving against God and not relying and depending upon him this will appear more Evidently by these following Convictions First Repining Discontent and 1. Murmuring provokes God to bring those Evils upon us which we Fear Murmuring Justly provoke God to bring those Evils upon us which we Fear with greater strength and renewed violence None ever Opposed God and Prospered Children by Strugling have more Lashes inflicted on them What gain'd the Israelites by Murmuring but dreadful Judgments one upon the Neck of another They boasted of their Onyons and Garlick and Flesh-Pots in Egypt and Murmured for want of Food in the Wilderness God sent them Manna and Quailes It was sweet Meat but there was sower Sauce added to it For While the Meat was in their Mouths the Wrath of God came upon them and Slew the Fattest of them and smote down the chosen Men of Israel Psal 78. 30 31. And what was the Ground of Intellectui fides aditum aperit infidelitas claudit Aug. Ep. 3. all but unbelief ver 32. For all this they Sinned still and Believed not for his wondrous Works And what Judgments successively befell them is set down ver 44 45 46 47 48 c. And however Men may Murmur and Repine they are never the nearer for God's Will shall stand when all is done Men hurt themselves but do not in the least help themselves by Murmuring Second By Murmuring Discontent 2. By Murmuring Men become their own Tormentors and Non-submission Men become their own Tormentors and Executioners When a Burthen I say is imposed upon thee and thou Frettest and Fumest and Disquietest thy Self thou makest thy Burthen heavier and thy self more unfit to bear it Patience and Chearfulness facilitate a Burthen whereas impatience adds more Load thereunto ‑ Cyprian that excellent Martyr tells us
Stone of Stumbling and a Rock of Offence 1 Pet. 2. â— even to them which stumble at the Word being disobedient Unbelievers undervalue Christ and reject his Gospel and refuse the Salvation tendered therein These are they that strike at the Root of Religion For they endeavour to make the Gospel no better then a Fable nor Christ any whit better than an Impostor Unbelievers are such high presumptuous Sinners as they presumptuously put the Lie upon God himself 1 John 5. 10. He that Believeth not God hath made him a Lyar because he believes not the Record that God gave of his Son It 's a high affront to put the Lie upon a Man and the giving of the Lie hath oftimes caused sad Quarrals but how much higher an Affront and Indignation is it to give God the Lie and so doth every one who believes not the Gospel of Jesus Christ Farther to aggravate Aggravations of the Sin of Unbelief Aggrav 1. Unbelief binds the hands of God the Sin of Unbelief I shall lay down these Aggravations 1. Unbelief that I may speak with reverence binds the Hands of God and after a sort obstructs his Proceedings for Proof whereof read Matth. 13. 58. And he did not many works there because of their Vnbelief God will not cast away his Mercy upon Unbelievers who undervalue them Christ immediately left the Gadarens assoon as they prefer'd an unanimous Petition for his departure Their Unbelief caused them to put a higher value upon their Swine than upon a Aggrav 2. Unbelief hinders the Efficacy of every Duty Jesus 2. Unbelief obstructs and hinders the efficacy and benefit of every duty we per form For Instance In praying we have no hopes to speed unless we pray in Faith though Prayer is an Ordinance of Gods own appointing yet Prayer obtains no acceptance unless it be put up in Faith The Promise is made only to Believers Matth. 21. 22. And all things whatsoever ye shall ask in Prayer believing ye shall receive And so for hearing Unbelief is the cause of unprofitable hearing Heb. 4. 2. The Word Preached did not profit them not being mixt with Faith in them that heard it In a word nothing is accepted as comeing from an Unbeliever For what ever he doth he spoils in the doing for want of Faith For whatsoever is not of Faith is Rom. 14. 23. Aggrav 2. Infidelity is accompanied with a Fraternity of Sins 1. A theisme is a Companion of Unbelief Sin 3. Infidelity is compared with a fraternity of Sins and Abominations Amongst many I shall only instance in three viz. Atheisme Hardness of Heart and Apostacy 1. For Atheism Unbelief is the cause of it Did Men believe the Word of God they durst not live without God in the World There are two sorts of Atheists There are speculative Atheists such who deny God and his Works of Creation and Providence and the Immortality of the Soul They will believe no farther than sense and yet if they had their senses exercised they would believe that their is a God by a visible demonstration of his Works of Creation and Providence The Book of Nature proves that there is a God but how God is to be Worshipped in Christ this is taught only in the Book of Holy Scriptures When a Man denied a Deity a Philosopher would bid him walk out of doors and look about him For the goodly Expansum of the Heavens and the Earth hanging upon nothing plainly prove that there is a God Psal 19. 1. Job 26. 7. A second sort of Aiheists are Practical who live in all manner of wickedness they neither fear Heaven nor Hell Death nor Judgment they run into all excess of Riot adding Iniquity unto Iniquity and so treasuring up unto themselves wrath against the day of Wrath. Now unbelief is that Root that brings forth the Gall and Wormewood of speculative and practical Atheism For did Men in serious composed thoughts consider that there is a Holy God before whose Judgment Seat we must all appear and from which there is no appeal they would than abhor all Atheism both in Opinion and Practice What caused Pharoah to answer so Atheistically to Moses but his Unbelief Exod. 5. 2. And Pharoah said who is the Lord that I should obey his Voice to let Israel go I know not the Lord thus Atheistically he spoke Neither will I let them go This is the Language of desperate Unbelievers 2. Infidelity is accompanied with hardness 2. Hardness oâ— Heart is a Companion of Unbelief of Heart That eminent place mentioned Is 6. 9 10. and cited in all the four Evangelists in the Acts of the Apostles and Epistle to the Romans shews the heavy Judgment of a hard Heart And he said go and tell his People hear ye indeed but understand not and see ye indeed but perceive Intellectui fides aditum aperit infidelit as claudit Aug. â—p 3. not make the heart of this People fat and make their ears heavy and shut their eyes lest they see with their eyes and hear with their ears and understand with their heart and be converted and healed These words the Apostle cites Act. 28. 26. and applyeth them to the Unbelieving Jews 3dly Infidelity is accompanied with 3. Apostacy is the Companion of Unbelief Apostacy Unbelief is the Mother and Apostacy the Daughter And if we would prevent Apostacy we must beware of Unbelief Heb. 3. 12. Take heed Brethren least there be in you a Heart of Vnbelief in departing from the Living God Unbelief causeth Multitudes of Carnal Men to leave Christ's colours and hide themselves under Antichrist that Man of Sin 2 Thess â— 3. What 's the reason that Men make hast to be Rich and with all violence pursue the Riches of this World and stick at no course be it never so unjust and base forgetting worldly wealth it 's because they will not trust God What 's the reason then when Men are in great straights and difficulties they will not wait Gods leisure but wind themselves out by making Breaches upon their Consciences It 's for want of Faith and dependance on God Lastly Unbelief meets with dreadful Aggrav 4. From the Judgments 1. Unbelievers are given over to a Judicial Blindness Judgments 1. Unbelievers are given over to a Judicial blindness what was their Sin is their Judgment 2 Cor. 4. 4. In whom the God of the World hath blinded the minds of them which believe not least the light of the glorious Gospel of Christ which is the Image of God should shine unto them Because when the light of the Gospel breaks in by the Ministry of the Word People shut their eyes and will not see therefore God leaves them to blindness as a dreadful Judgment 2. Unbelievers are given over to Delusions 2. Unbelievers are given over to Delusions 2 Thess 9. 10 11. and to believe Lies For this cause Antichrist shall come with all deceivableness of
to Christ be like the Love of Jonathan that abode in its Strength Love which holds out to the end which passeth through good report and bad report both through fair and foul Weather that 's the Love which will obtain Acceptance Love will conquer Difficulties as Jacob's did to Rachel who thought many years but a few days because he loved her Love to Christ will make us willing to pass through Fire and Water and encounter Sons of Anach and Beasts of Ephesus Love will cause a Christian to be willing to bear and suffer any thing for Christ Persecutions Oppositions and variety of Sufferings try the Sincerity and Constancy of a Christian's Love to Christ There 's a constraining Power in the Love of Christ which engageth all Christ's adopted Children to hold fast their Profession to be faithful to Death to account Christ All in all and persevere in their Faith so that Difficulties are as Whet-stones to sharpen a Believers Fortitude And the Snuffers of Persecution makes the Saints Candles burn brighter And thus in these five mentioned particular Tryals I have represented our Love to Christ CHAP. XI Containing an Vse of Exhortation to labour for the excellent Grace of Faith and an Vse of Direction THe foorth Use is for Exhortation Use 4 For Exhortation to labour for Faith Is it so that Christ is only precious to Believers then let 's hence infer one grand Duty to labour for the excellent Grace of Faith Hereby we shall set the highest value on Christ Faith is an instrumental means to help us to know the excellency of Christ For Faith is an Eye to â—ehold Christ Faith is a Hand to receive Christ a Mouth to feed on him an Heart to believe on him But we must interpose this caution that Faith receives all of Grace and Mercy and nothing of Merit Faith embraces Christ but Christ first gives Faith to embrace him Faith rests and relies on Christ but Christ supports our Faith If we believe he works it in us we must be thankful for what we receive and give God the Praise and Glory of all The Apostle gives an absolute determination Eph. 2. 8. For by Grace are ye saved through Faith it is the gift of God That our Endeavours Affections even the whole Man may be quickned to get this choice and excellent Grace of Faith I shall lay down these ensuing persuasive Arguments in the following Section SECT I. Containing persuasive Arguments to get Faith THat I may use all the prevailing Arguments as far as I apprehend to get Faith I shall insist on these following 1. Faith is a condition of the Covenant of Grace The Covenant of Works was Arg. 1 Faith is the condition of the Covenant of Grace do this and live none but Christ who is God and Man could perform this Covenant The Covenant of Works will not abate us a Transgression in the least title It exacts perfect Obedience and curseth the Transgressor Who continues not in all Gal. 3. 10. things which are written in the Book of the Law to do them But the Covenant of Grace runs Believe and thou shalt be saved The Law sheweth us our Sores and Wounds the Gospel applyeth Soveraign healing Plasters The Law like a Serjeant arrests and shuts us up and so hampers us that we cannot possibly escape The Gospel sets us at Liberty Gal. 3. 22. But the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex veluti sit complexa concluserit que omnes in peccatum peccaturum virsus ostendit Oecum Rom. 9. 20. Scripture hath concluded all Men under Sin that the promise by Faith of Jesus Christ might be given to them that believe Who then can lay any claim to this Covenant but the true Believer God accepts the Faith of a Believer through Chtist's Merits instead of legal Obedience Where fore we read of that Righteousness which was of Faith which is a Righteousness imputed by Christ's Righteousness even a Righteousness without us which is our Justification And here 's the great priviledg of a Believer That he is justified by the Righteousness of another and not by any Righteousness of his own but only by the Righteousness of Christ by imputation By Christ's Merits of Unrighteous we are made Righteous For saith the Apostle 2 Cor. 5. 21. For he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in him So that hence it 's evident that He was accounted a Sinner by Imputation for he imputed our Sins unto himself and we are accounted Righteous by Imputation for he imputes his Righteousness unto us Here then appears Riches of Mercies that Evanglical Righteousness is accepted instead of Legal Righteousness Christ's Wisdom makes amends for our Folly Christ's Obedience for our Disobedience and Christ's absolute Perfection for our manifold Imperfections Now the Believer only hath interest in the Covenant of Grace Covenants essentially include Conditions The Covenant is a free Covenant a free Gift and of free Grace The Condition on our part is Faith but the Condition as well as the Covenant are given of God Take heed therefore O Christian that thou Sacrifice not to thine own Net and Dragge O do not trust to thy own Strength and Ability as if thou wert able to perform this Condition For the best of Believers by rheir own Strength are no more able to believe than to perform the Commandments Both to will and to do are the work Phil. 2. 13. Ki 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys of God And as Chrysostome observes God gives the very propension and inclination to will Faith indeed is the Believers Act and it 's his duty to believe but it 's God's Gift Faith is a lively Motion working upon a Believers Heart but this Motion is powerfully wrought by the Assistance of God's Spirit Whoever thou art if thou believest give God the praise of working this Belief in thee For God enables thee to perform what he requires and thou couldst not do any thing acceptably unto God unless he first gave to thee what he commandeth of thee Hence the Apostle tells us that We are buried with Col. 2. 12. him in Baptism through the Faith of the operation of God who hath raised him from the dead The self-same Power that raised up Christ from the Dead must raise us up to believe in Christ 2. Faith is an instrumental means of our Arg. 2 Faith is an Instrumental Means of our Union unto Jesus Christ Union unto Christ Between Christ and us there must be an Union before there can be an Imputation of Righteousness We believe before we are Justified How Justification may be as some suppose ab Aeterno I can no more conceive than Glorification is such is in the secret Decree of God That Faith goeth before Justification is evident from Gal. 3. 24. The Law was our School-master to bring us unto Christ that we might be justified by Faith We believe
Spirit of Christ asswage and bring down all proud swelling thoughts High Inclinations are cast down by the Spirit of God The hard Heart is molified and of insensible it becomes sensible and of seared it becomes tender and apprehensive of Sin 2. Ointment hath a penetrating Power to pass through the Pores and diffuse it self through every Pore of the ill affected part So where there is the Unction of the Spirit it openeth the Eyes subdues the Will raiseth the Affections enlargeth the Heart Hence saith the Apostle 1 Joh. 2. 20. But ye have an Vnction from the Holy One and ye know all things i. e. All things needful for Salvation And this Unction is an abiding Unction ver 27. But the annointing which ye have received of him abideth in you and ye need not that any Man teach you that is they need not that any should teach them any new Opinion Let them retain those Principles wherein they have been taught and stick close unto them 3. Ointment hath a refreshing and comforting Vertue Ointments as they make way for the emission of all noxious Humors so likewise for the free passage of all Vital Spirits which do enliven refresh and comfort the Heart Hence we Ps 104. 15. â—sal 4â— 7. Isa â—1 3. Joh. 14. 25 Joh. 14. 16 read that Oil makes the Face to shine And it 's called the Oil of Gladness and the Oil of Joy So the Spirit of God is a Spirit of Consolation call'd the Comforter A Comforter that may abide with us for ever In all our Troubles if we can get God's Spirit for our Comforter we shall chearfully rejoice in Tribulation The Question was Job 15. 1. â— propounded to Job Are the Consolations of God small with thee So it may be ask'd Are the Consolation of God's Spirit small with thee No questionless for they abound in Comfort The Illapses Influences and Communications of the Spirit of God in comforting the Afflicted binding up the Broken-hearted refreshing the Languishing raising up those that are Fallen strengthning the Weak all these set forth abundantly the singular benefit of Divine Consolations flowing from the Spirit of God A fourth Demonstration that Believers Demon. 4. Believers have a Pâ—eâ—ions Inheritance are Precious in the sight of Christ is because that Christ assures them of a Precious Inheritance in the Kingdom of Heaven Heaven is Christs Purchase and by vertue of Christs Purchase it becomes the Saints Inheritance The Tenure where by the Saints hold is in capite in their Head Christ Now for their full assurance there 's a threefold Title whereby true Believers lay claim to Heaven viz. By Promise Donation and Possession 1. By Promise Christ hath promised 1 Title by Promise Heaven unto his Children Amongst many I shall select a few excellent Promises one is Joh. 14. 23. In my Fathers House aâ—e many Mansions if it were not so I would have told you I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Another nother Promise is Matth. 19. 28. Verily I say unto you that ye which have follow'd me in the Regeneration when the Son of Man shall sit in the Throne of his Glory ye also shall sit upon twelve Thronis Judging the twelve Tribes of Israel A third Promise is Matth. 19. 29. And every one that hath forsaken Houses or Brethren or Sisters or Father or Mother shall receive an hundred fold and shall Inherit Everlasting Life The meaning is not that all these things should be made up in kind that he should receive so many Fathers Mothers and Sisters in the room of them but the meaning is that he shall receive Christ and Everlasting Life which is his Purchase and is infinitely more worth than all the World A second Title which Believers have to 2. Title by Donation Heaven is a Title of Donation Eternal Life is the gift of Christ as may appear Joh. 10. 28. And I give unto them Eternal Life and they shall never perish neither shall any pluck them out of my Hand Further Christs Donation is evident John 17. 22. And the Glory which thou hast given me I have given them Heaven is Christs Gift and there is no merit nor any thing in the Creature to procure God to bestow his great Gift for saith our Saviour Luk. 12. 32. Fear not little Flock for it is your Fathers good Pleasure to give you the Kingdome But though we cannot merit Heaven yet we must be constant and conscientious in the performance of our Duties we must repent believe and be zealous to do good works and to such as are faithful unto Death the promise will be made good unto them Rev. 2 10. I will give thee a Crown of Life It 's true that Salvation is a free Gift and Heaven is the purchase of Christs Blood yet our Duty is to work out our own Salvation with Fear and Trembling Phil. 2. 12. A third Title to Heaven is that of Possession 3. Title by Possession Joh. 3. 36. He that Believes in the Son hath Everlasting Life A Believer hath such an assurance as present Possession can give him For the Word of God is his assurance He hath a Witness 1 John 5. 10. He that believes on the Son of God hath the Witness in himself And he hath both Sealing and Earnest Eph. 1. 13 14. Ye were Sealed with that Holy Spirit of Promise which is the Earnest of our Inheritance The Sealing of the Spirit is Assurance the Earnest is part of Payment or some first fruits of the Harvest so than to have a Title of Promise Donation and Possession must needs be a strong Title Quest But the Question hence will be moved whether any can be assured of their Salvation in this Life Answ To this I Answer That some have been assured and others may be assured 1. Some have been assured as Job c. 19. v. 25. I know that my Redeemer liveth and Paul Gal. 2. 20. Who loved me and gave himself for me And 2. Why others may be assured of their Salvation in this Life For in those Beautitudes mentioned Math. 5. If upon serious search and Examination a Believer can conclude that he is poor in Spirit pure in Heart c. Thence he may infer that he is in a state of Blessedness Likewise the Scriptures give several distinguishing Characters whence we may evidence the assurance of Salvation One is love to the Brethren 1 Joh. 4. 14. We know that we have passed from Death to Life because we love the Brethren Another Character is the loving of Christs appearing The Apostle speaks not only in his own name but also in the name of all Saints Henceforth there is 2 Tim. â—8 laid up for me a Crown of Righteousness which the Lord the Righteous Judge shall give me at that Day and not to me only