Soveraign Omnipotency The SAINT's SECURITY IN Evil Days. Diſcourſed and Concluded From Rom. IV. xvii, xviii.
By WILLIAM CROMPTON.
Stand ſtill, and ſee the ſalvation of God.
O our God, wilt Thou not judge them? for we have no might againſt this great Company that cometh againſt us, neither know we what to do, but our Eyes are upon thee.
London: Printed for Benj. Alſop, at the Angel and Bible in the Poultrey; and are to be ſold by James Cowſey, Bookſeller in Exeter. 1682.
Digniſsimo, Amiciſsimoque Affini noſtro, GEORGIO YONG, Creditonenſium, In Agro Devonienſi Armigero: Nec-non GEORGIO LAPTHORN, Plymidenſium, Mercatori Celeberrimo: Nomine Virtutis non mihi ſolum noto: Ʋtriſque Sacrarum Literarum Patronis Candidiſſimis. Conciones ſequentes, tum Potentiae Divinae ſumme efficacis, aeque ac Juſtitiae illius omnimodo incontaminabilis, Doctrinans Dilucidantes: D. D. D. Fauſtaque iiſdem omnia, non minus calido voto, quam ipſimet, in hoc ſcripto〈 in non-Latin alphabet 〉comprecatur;
Even God who quickneth the dead, and calleth thoſe things that are not, as though they were.
THis part of the Chapter contains an Illuſtrious Commendation of Renowned Abraham, and that Faith whereby he received the Promiſe to be the Father of many Nations; and is deſcribed three ways, viz.
21. By the nature of it, which he diſcovers to be ſincere; not only outwardly profeſt, (though that was neceſſary) but inwardly rooted. It was Faith before God, and found Acceſs into the Divine Preſence.
2. By the extent of the Relation between Abraham and the Faithful; and ſo, it is defined to be Ʋniverſal, as God is Father of all, Jews and Gentiles, without diſtinction of Nation, Sex and Condition. Spiritual, before him whom he believed; not Carnal, nor apprehended by men without a Revelation, 1 Cor. 2.14. The Natural Man receiveth not the things of the Spirit of God, for they are fooliſhneſs to him, neither can he know them, for they are Spiritually diſcern'd.
3. From the ground of both, which is the Soveraignty and Almighty power of God; ſet forth by two things, viz. Quickning the Dead, and call•ng things that are not as though they were.
This ſupported Ahrahams Faith againſt all ſeeming Impoſſibilities; and i•the in•ended ſubject of this Diſcourſe. In the Proſecution of which, I ſh•ll labour firſt to break the Shell, by expl•ining the words, as they ſh ll3 fall under conſideration, and then offer you the Kernel contained in it; Firſt I ſhall endeavour to unlock the Cabinet and then ſhew you the rich Jewels laid up in it; which you will find to be of great worth and uſe in theſe Cloudy days, wherein the Divine Providence hath caſt us.
For the former Branch; 1. Gods quickning the Dead.
A Short Sentence and diverſly underſtood by divers Divines. I conceive, the Reſurrection is hereby meant, preſent in Soul, future of Body; with ſome ſpecial Limitation to Abraham. As,
1. A raiſing of ſuch a Seed out of his dead Body. Rom. 4.19. And being not weak in Faith, he conſidered not his own Body now dead, when he was about an hundred years old, neither yet the deadneſs of Sarahs Womb. i. e. Deſtitute of all natural power to conceive and quicken. Yet Abraham could ſet his Seal to it, by Faith, as being within the Limits of Gods power.
2. A recovering of that Seed alive from the dead, Heb. 11.19. Accounting that God was able to raiſe him up, even from the Dead, from whence alſo4 he received him in a Figure; which to nature and humane apprehenſion was impoſſible. Yet this Abraham believed, becauſe of the Lords All-ſufficiency.
3. A reviving of the Body out of the Duſt, at the laſt Day: which Abraham believed the Lord was able, and would certainly do it.
The whole commends two things to our Learning.
Firſt, To quicken the Dead, is the Lords priviledge, an effect of his Almighty Power.
Secondly, That this Divine Priviledge ſhould be to us a Ground of Fai h.
For the former. See it promiſed, Iſa. chap. 26. ver. 19. Thy Dead Men ſhall Live, together with my Dead Body ſhall they Ariſe. To be underſtood either in a Phyſical or Moral Senſe; with the Concurrent Conſent of the Ancient and Learned Modern Expoſitors; who obſerve, that there is nothing more uſual for the Church, and Holy Men therein, to Support their Hearts above all Incumbent Afflictions, and to Secure themſelves of the Comfort of promiſed Deliverance, notwithſtanding all the ſeeming Improbability5 thereof, by the General Doctrine of the Reſurrection. And ſo, John 5,21,28. The Father raiſeth up the Dead and Quickneth them, even ſo the Son quickneth whom he will. On which Ac•ount Chriſt is declared to be the Son of God, by the Reſurrection from the Dead; R m. 1.4. First, Raiſing others; as he did the Rulers Daughter, to the Aſtoniſhment of all Beholders preſent at her Funeral; and the Widow's Son of Naim, who was carried without the City to his Grave; Chriſt ſtops the ſad Train, and Reſtoreth Life to the Young Man, and ſomewhat more Dear than Life to his Mother. And the more Signally to Triumph over Death, he Purſued it to its Fort, the Obſcurity of the Grave. Lazarus was buried for four Daies, his Carkaſs was Corrupt, but Chriſt called him from the Bottom of his Tomb with that Powerful Voice that Created the World; The Dead Anſwers and comes forth to the Amazement of all that ſaw the Glory of God, ſo Clearly Manifeſted. In all, he Teſtified his Godhead, and the Truth of his Calling and Doctrine. Thus he raiſed Moſes and Elias, and made6 them known to his Diſciples by extraordinary Revelation, to Evince his Doctrine not to be new, but the ſame in Subſtance with that Recorded in the Law and the Prophets; both being repreſented by Moſes and Elias; who though they were raiſed before him, yet it was not without him, but by the Fellowſhip of his Reſurrection: As, though Light Riſeth before the Sun, yet it Riſeth not but by the Sun; and the Mace goeth before the Magiſtrate, but it doth ſo only to attend upon him.
Secondly, Raiſing himſelf. John 10,18. I have laid down my Life, that I might take it again, no Man taketh it from me, but I lay it down of my ſelf; I have Power to lay it down, and I have Power to Raiſe it up again. Here is a glorious Manifeſtation of his Power, that the Tomb could not Confine him, nor the Grave-Stone ſtay him; But throwing off thoſe Clogs, as Sampſon did his Withs, he ſhewed himſelf a while to his Beloved Ones, and ſo took his Joyous Aſcent to the Right hand of the Father. As Love•id Chriſt in the Grave, ſo Power Raiſed him from the Grave. Love7 Rockt him a Sleep, and Power Awaked him again. He broke through all Bars, Beat down all Oppoſition, and Sprang forth of his yeilding Duſt, as a Triumphant Conqueror over Death and Devils.
If it be objected, That Chriſt roſe from the Dead by the Glory of the Father, and that the Father raiſed him?
It is eaſily anſwered; This was not by way of ſupplement, to make up any defect of power in Chriſt, but only by way of conſent, to Chriſts own Power and Action; that ſo men might Honour the Son and the Father. John. 5.19,26. Or elſe, by the Glory of the Father, we may underſtand that Glorious Power which the Father gave unto the Son in the Fleſh, to have life from himſelf; becauſe that holy Spirit which immediatly quickned him, was both his and the Fathers, and ſo the Action was common to both. Thus like the P•…enix, he goeth out of the S•pulcher in the day of his Triumphs, al lighted and environ'd with Flames of Triumphant Glory.
3. Aſſuring others, by his lights and ſ•…en or, that they ſhall riſe again. 1. Cor. 6.14. He is called the firſt8 Fruits of them that Sleep. The Triumphant Reſurrection of our Lord, is the Root and Hope of ours; with this he ſweetens the acerbities of our preſent life, and repleniſheth Hearts with the Antipaſt of their Immortality; for, he aroſe not barely in a Perſonal, but Publick Capacity; and though it were a Damnable Hereſy of Hymeneus, to ſay, That the Reſurrection was paſt already; Yet it is a truth to ſay, that it is begun. He firſt, and we at his coming, 1 Cor. 15.25. By what is paſt in the head, we are aſſured of what is expected in his Members; for, his Reſurrection is a Pledge and Earneſt of theirs. He having paid our Debt, Death cannot detain us in Priſon for it. Yea, it is a beginning of ours, as before is noted; he being raiſed who is the Head, the Body muſt alſo follow. If the Elder Brother be ſprung out of the Duſt, the Younger Brethren ſhall not ſtay there. The Vine-Plant being in Heaven, there the Branches muſt receive their Eternal Flouriſh.
Object. 1.Is it not ſaid, 1. Cor. 15.2. By man came the Reſurrection of the Dead?
9A.It is〈 in non-Latin alphabet 〉, ſuch a man as is God alſo; from whoſe Will this large Soul of Nature had its motion, and who therein commandeth ſo univerſally, as he ſeems to hold the Heaven and Elements under here, to be inſtruments of his Wonders; it is he that lighted Stars at his Birth, and Eclipſed the Ancient Sun at his Death, and walked on the waters as on a Pavement of Marble. It is he, that cauſeth the Earth to caſt out her Dead.
Object. 2.Have not men done it?
Anſwer.1. Stories of Men Raiſed by Men, are either Lies and Illuſions, as the Pythoniſt of Endor raiſed the Devil in Samuels Shape; and the Church of Rome maintain many Idle Stories of Dead men Raiſed, to Walk and Live after Death. Otherwayes, Dead Men neither walk nor appear in Body or Soul, after Death. Or, if there are any ſuch, They are extraordinary Permiſſions, for Secret Ends, only known to him that Permits them.
2. The Prophets and Apoſtles have done it, but in the Quality of Miniſters. So Eliſha raiſed the Shunamites Son, 2. Kings 4.34. And Peter raiſed10 Dorcas, Acts 9.40. But not by their own Power. It only belongs to Chriſt to do this work, with an Original Power, which hath its Fountain in his Boſom; with an Abſolute Command, which receives no Modification in all Nature; with a Simple Will, which needs no other Inſtrument. It was by Divine Influence and Aſſiſtance in thoſe Prophets and Apoſtles, to confirm their Doctrine, and to draw the Church ſooner to believe.
3. It is the Divine Nature that is the Fountain of Life; he gives, takes, reſtores, to whom, when, and how he pleaſeth. As it is with the Sea for water and the Sun for light, in the former, all the waters are gathered together into an Ocean, where they grow into ſwelling heaps, and are the ſource of all the Streams that refreſh the Earth; and in the latter, that great Luminarie is the Veſſel, wherein the Lord hath gathered all light, which before was ſattered in the Heavens, but is now united in that bright Lamp, which, running like a fiery Chariot, might rule the day, and illuſtrate the earth, making it fruitful. Thus it is with the Deity for life, John 6.63. 11The Spirit quickneth, the Fleſh profiteth nothing; The words that I ſpeak unto you are Spirit and Life. And by this power he quickneth the Dead. So that it's clear, the work is his, who is Lord of nature, and holds the Keys of life and death in his own hands. His light only can diſpel the darkneſs, and his voice only can break the ſilence of the Grave.
The ſecond Doctrine comes now to hand, viz.
Doct. 2.That this Divine Priviledge ſhould be to us a ground of Faith.
Gen. 17.1. I am God all-ſufficient, walk before me, &c. Walk before me who am all-ſufficient, ſelf-ſufficient, Original, Univerſal Good; the Pillar of Abrahams Faith. And the Apoſtle ſpeaks by way of wonder that any ſhould not believe it, Acts. 26.8. Why ſhould it be thought a thing incredible with you, That God ſhould raiſe the Dead? Therefore it is that the Sacred Scripture doth frequently mind us of his power, to help our incredulitie; Numb. 23.19. God is not as man, that he ſhould lie, nor the Son of man, that he ſhould repent; hath he ſaid it, and ſhall he not do it? or hath he ſpoken, and12 ſhall he not make it good? And again, Is there any thing too hard for God? So, Math. 19.27. With God all things are poſſible. A main prop to an humble Suppliant, That ſeeing his own vileneſs, and the Divine Excellencies, which are warming and enlightning, cryeth out, Lord if thou wilt, thou canſt make me clean, as it is recorded, Math. 8. •
2. This is the Rock, on which the weak Anchor of a Chriſtians Faith may firmly fix. You know Sampſons Riddle; Out of the Eater cometh forth Sweet. The reaſon why Chriſtians ſhould conſider the power of God; out of this ſtrong comes forth ſweetneſs,
In the application hereof may be found,
Ʋſe 1.Matter of Correction, and that of two ſorts:
Firſt, of ſuch that make it too hard; denying the Reſurrection in opinion. As Pearls are diſſolved in Vinegar, ſo is Truth in hearts made bitter with Corruption. Thus we find many wicked and irregular Spirits, who having renounced the bleſſings of the other life, againſt the voice of nature in the order of the World, wherein we have13 the New Birth of Stars, days, Seaſons, Plants and Birds, who make a perpetual Image of the Reſurrection in the World; nay, againſt the touch of God, and impreſſions of verity on the very Gentiles, who have profeſſed the happineſs of the Soul in the other life and the Reſurrection, even on their Tombs, to deny the Reſurrection. So the Saduces of old, Acts 23.8. Hymeneus and Philetus, 2 Tim. 18. which you may eaſily perceive, is not only to crack the eye of a reaſonable judgment, but alſo to pull out the eye of Faith, all pure and caeleſtial as it is.
Or, in practice; Let us eat and drink for to morrow we ſhall die, 1 Cor. 15.32. Of thoſe, I mean, who drown their Souls in their Bodies and would have no time to live longer, than they have to ſin, and when there is an end of ſinning, wiſh there would be an end of living. And well it would be for them, if living like Beaſts, they might be annihilated like Beaſts. Thus men do err, not knowing the power of God. That God, who out of nothing Created all things, can certainly reduce many things into one. When the Body is gone into a thouſand ſubſtances,14 he can eaſily make an abſtraction, and bring that Body together again; as a Chymiſt, out of ſeveral Metals mingled together can abſtract one from the other, the Silver from the Gold, and the Alchimy from the Silver, and reduce every Metal to its own kind. Thus ſhould we much more believe of God, that he is able to extract and reinveſt every Soul with its own Body, though they are mingled and confounded with many other Subſtances.
The Perſecutors of the Primitive Chriſtians burnt their Bodies into Aſhes and caſt them into the River, and all, ad tollendam ſpem Reſurrectionis; but all in vain, for even they alſo ſhall ariſe to a better Reſurrection; for, at the Shrill Voice of the laſt Trumpet, the greateſt Jaylors ſhall ſurrrender up all their Priſoners; all the ſcatter'd Duſt of Adams Seed ſhall ride upon Windy Wings, till it meet together in a collected Body. All the Creatures in the world, that have made their Meat of mans fleſh, ſhall finde that they have eaten Morſels too hard for the digeſtion of their weak Stomach, Iſa. 26.19. The earth15 ſhall caſt forth her Dead, as a woman doth an untimely Birth; the Grave ſhall be in travel with the Dead, and ſhall be delivered of them.
Secondly, Such as make this work too eaſie, ſaying they can quicken themſelves; againſt all ſenſe and common reaſon. It is to maintain a propoſition ridiculous to all humane underſtanding. Can any thing make it ſelf? neither can any reaſonable Creature raiſe it ſelf to an higher rank of being than it is. A Stone cannot make it ſelf a Tree, to have growth and life; nor can a Tree make it ſelf a Beaſt, to have ſenſe, nor a Beaſt make it ſelf a man to have Reaſon, nor a Rational man make himſelf a Saint. Or elſe, aſcribe it to the Ordinary courſe of Nature, depriving the Lord of his Royal Prerogative.
Ʋſe 2.Here is matter offered of ſtrong conſolation and encouragement to the holy ſeed of Abraham; you believe in him who can quicken the dead. For your ſakes, let me take leave, a little to open this Cabinet, that you may view the excellency of this powerful God in whom you believe; and be ſure the proſpect will be very pleaſing.
16Death, and ſo the Dead, may be conſidered three ways:
1. Politice; There is a Death of Kingdomes and States; as there is a riſing and flouriſhing, ſo there is a decaying and dying, they ſpring, flouriſh and dye; the goodlieſt, and ſtatelieſt Politick Bodies that ever the earth bore, though animated with the ſearching Spirit of the moſt profound Policie, ſtrengthned with the reſolution and valour of the moſt Unconquer'd, ſighted with Eagles eyes, of largeſt depths, and comprehenſions of States and Crowns, adorned with never ſo many proſperities, and Triumphs; yet like the natural Body of a man, they have their revolutions and decays. Moſt apparent, in the ruines of the Roman Empire, once a glorious Body; and the once ſplendor of the Turkiſh Monarchie, and the Venetian Ariſtocracy, which ſprang from the moſt contemptible beginning; with the Spaniſh State, which once appear'd like a Comet, threatning deſtruction an•giving Laws to all the Nations round about her. The Beams and Raſ•ors of a State may be ſo link•together, ſo tenton'd and ſet into one17 another, as might embolden a bare Politician to determine it an indiſſoluble Conſtitution: But God undermines all with the Breath of his Mouth. And Politicians have obſerved, that the longeſt liv'd State on Earth, ſuffers great alterations and Periods within the compaſs of four or five hundred years.
This decay is, 1. In matters Eccleſiaſtical, concerning Religion. As the Church prays, Pſalm. 80.18. Quicken us, we call upon thee. And the power of Chriſt Shines marvellouſly in the great Empire of his Church, which the Father hath put into his hands, to build, raiſe and cement with his Blood, illuminate with his Light, and nouriſh with his Body. To confirm which, the Hiſtorian hath obſerv'd, how the Doctrine of the Albigenſ•s was preſerved, notwithſtanding all enemies; and he hids all the Privy Counſellours of Nature, who can tell where the Swallows lie all the Winter, and how at the Spring they have a Reſurrection from their ſeeming deadneſs; Let them, ſ•i•h he, alſo inform u•, in what inviſible Sanctuary, this Doctrine did lurk, in ſpice of•ll oppoſition and Perſecution;18 and how it reviv'd out of its Aſhes, at the coming of Luther. And withal he obſerves, that in thoſe parts of France, where the Albigenſes were moſt cruelly handled, now the Proteſtants (the Heirs of moſt of their Tenents) moſt Flouriſh.
2. In matters Civil, touching the Law and matter of Government; as the Lord promiſed, Iſa. 26.19. Thy Dead Body ſhall live, &c. Before, they complained of very hard labour, and that they brought forth nothing but Wind; now, thy Dead Body ſhall Live. Which ſome refer to the Babylon•ſh Captivity, wherein they were as Dead Bones in the Grave, without any Strength, Wiſdom, or viſible hope of being delivered; yet though they ſeemed ſo very much decayed, as if they were quite withered and Conſumed with Calamity and Death, he promiſed to raiſe them again, and Clo•h them with Beauty and Glory Thus the Lord quickens the Dead. If he burn his Phenix, out of the very Aſhes he will raiſe another.
2. Phyſice; And that is the Death of the Body, of which we have ſpoken already. The E•rth ſh•ll caſt forth her19 Dead. This is eaſie to God, to whom Miracles are as eaſie as natural operations. A Miracle being nothing elſe but a new Creation.
3. Ethice; Which is the Death of the Soul; Two fold, Firſt, Temporary; either by the abſence of Grace or Divine Diſcretion; when Man is indeed Dead, or as a dead thing, in his own apprehenſion, the Lord quickneth. You who were Dead he quickneth. Man is Impotent and weak, like a dead Member in the Body, he is in himſelf without Strength: And as the Organs can make no ſound, unleſs Breath be cauſed to enter into them, ſo neither can a dead Soul make any Harmony, till God breathe into it, by his Bleſſed Spirit. Secondly, Eternal, when the perſon is actually cut off from all hope, and irrecoverably ſhut up in the eternal Abyſs. So, the Lord doth not, he will not quicken, Luke 16.26. There is a great Gulf, a Diamond Wall between Hell and Paradice, ſo that they who paſs from earth to Hell cannot return, &c. Tali privatione non Datur Progreſſus; That Gulf being fixed by the immutable and immoveable Decree of God.
20Q.How doth the Lord quicken the Dead?
Anſw.1. By ordering all that falls out in the World, for the good of his People, Ezek. 37.12,13. Thus ſaith the Lord God, Behold, O my People, I will open your Graves, and cauſe you to come ou•of your Graves, and bring you into the Land of Iſrael; and ye ſhall know that I am the Lord, when I have opened your Graves, O my Peopl•, and br•ught you up out of your Graves. When things were brought to a dead L•f•,•hen he puts to his hand, his Strength is m•de known; and when the danger is moſt felt, then his helping Arm is moſt welcome. When the Daughter of the Ruler of the Synagogue was dead, then Ch iſt appeared moſt advantagiouſl, Mark 5. That was the word he wait•d for, and longed to hear. As Al•xander the Great ſolaced himſelf with the greatneſs of his Peril in Indi•, Tand m par Animo meo periculum video; So fareth it with our abſolute Monarch of the World, it is Joy to his heart to protract his time, till he ſee the height and maturity of danger, that ſo he may get the more honour. While things are but dying, there is21 hope in nature, and in reſpect of us; but when they are quite dead, there is hope, if we look up to God, and believe him who quickneth the Dead. We need not meddle with the great Current of his Counſels; his Power in the object of our Faith. He can make light in the midſt of duskie Nights, and Havens in the moſt forlorn Shipwrack; and if we were with him in the Shadow of Death, what ſhould we fear in the Arms of Life?
2. By infuſing Grace and working Life. The Method or order he obſerves is, Firſt, to kill by the Law, and then to quicken by the Goſpel. Firſt, he Wounds, and then Heals; He uſeth Rod•, but ſuch as are dipt in Balm. And ſo the Lord quickens daily, and often wo•ks a Miracle; and this in beſtowing Pow•r upon his Son•o quicken; and thoſ••re by degrees drawn by Chriſt to him•…lf, and united to him b•Life Commu•…d to them. As th•S•…reſ•…in the heart, ret•…ns〈…〉•…lf, and ſends fo•th〈◊〉into•…y united part,•e wo•n•…i•h and the whole there i••ontin i y, John 5.25. Verily I ſay unto you, The Hour is coming and22 now is, when the Dead ſhall hear the Voice of the Son of God, they ſhall hear and Live. John 14. and 19. Becauſe I live, ye ſhall live alſo.
3. By returning every Body his own Spirit. Ezek. 37.5. I will cauſe Breath to enter into you, and ye ſhall live. The ſame Body that dies ſhall riſe again. According to the hope of bleſſed Souls, who after the Viſion of God, do yet hope for the Reſurrection of their Bodies, to which they moſt ardently wiſh to be reunited. As they, who are repreſented under the Altar, Revel. 6. and at the Tribunal of Juſtice, ask vengeance of their Blood, are inſtantly Cloathed with White Garments, in Token of that bright Fleſh, which is to be joyned to their Immortal Spirits. However ſome have conceived, that the Soul ſhall be cloathed with a new Body; which if it ſhould be granted, what would the Reſurrection be, but a new Creaton?
This Doctrine of the Reſurrection, is ſuch, that it is too deep for Reaſon to wade, you muſt let Faith ſwim. It is infinitely above Reaſon to imagine, and we have ſcarce Faith enough23 to believe it. Have an Eye to Chriſt, reſt on the Almighty Power. And ſo let me add in the next place.
3. An Uſe of Inſtruction, and that in two things.
First, Never to diſpair,
1. Not of the State, ſhould that be as low as Iſrael, Ezek. 37.11,12. Son of Man, thoſe Bones are the Houſe of Iſrael, behold, they ſay our ſtrength is dryed, and our hope is loſt; we are cut off for our parts; Therefore Prophecy and ſay unto them, Thus ſaith the Lord God, Behold, O my people, I will open your Graves, and cauſe you to come up out of your Graves, and bring you into the Land of Iſrael. Though things ſeem to Humane Apprehenſion, helpleſs and hopeleſs, look up to the Supream Power, who can, beyond all our thoughts, make thoſe who dwell in the Duſt, to awake and Sing. This Doctrine ſpeaks good news in that reſpect. There is Balm in Gilead, and a Phyſician to heal, and this Phyſician yet dwelleth in our Hemiſphere, with Healing under his Wings. Deſpair not, though it be brought ſo low as the Diſciples, John 21.5. who had no Meat: This Lord can turn24 Stones into Bread. Let us all pray, Lord increaſe our Faith!
2. Deſpair not of others, who are dead, and have a long time lain in the Grave of Sin. Only ſpeak to and for them; as Ezek. 37.9. Come from the four Winds, O Breath, and breathe upon theſe Slain, that they may Live. You that have Sick, Dying, yea, Dead Relations, Children, Servants, Neighbours, Let your Bowels yearn over them; Lift up a Prayer for them; the Prayer of Faith may Heal the Sick, and Save a Dead Soul. No better Phyſick to be given at a Dead Lift, in the moſt deſperate Caſe, than Prayer. All you that have felt the Diſeaſe of Sin, and the Powerful Mercy of Chriſt, learn to pity others, and hope for their Healing and Quickning. He can turn noiſom Dunghils into Mines of Gold, Brands of Hell into Lightſom Stars in his Firmament.
3. Deſpair not of your ſelves; though you have no Spiritual Life, but are all over like a Dead Carkaſs; yet wait at the gate of this great Phyſician; there may be a Time of Love come, Ezek. 16.6,8. He works at all hours. You may Reap if you25 Faint not. Deus veſter eſt Deus Vivificus.
Secondly, be Inſtructed, to prepare dayly for the generall Reſurrection, for the coming of the great day of God, wherein he may give you new Bodies, Immortal, Agile, Incoruptible, Priviledged with Favours, and Gilded with the Bright Splendours of the Body of Chriſt Jeſus. You are haſting towards that Eternal Eſtate every day. Forſake, Forſake the Love of theſe ſleight Cottages, thoſe poor Ant-hills, which Enthral ſo many Spirits, deveſted of thoſe Divine Seeds which bud under Generous and Heavenly Breaſts.
1. Uſe the means, and look through them to Chriſt; ſtill ſaying, I have a Dead Heart, O Lord, ſome quickning Grace! Chriſt is not of more Power then Sympathy. You hath he quickned, who were Dead.
2. Be thankful for Spiritual Life, in Poſſeſſion or Expectation. In this God hath done more for you, than if he had made you Princes of the Earth. In this, he hath done more for you, than if he had made you Angels. O be thankful! God in Quickning you,26 hath done more for you, than if he had given you the World. Let your Hearts and Mouths be filled with Praiſes. It is a Mercy calls for your higheſt Praiſes in the Days of Eternity.
THe Second Branch of the Text which Illuſtrates the Omnipotent Soveraignty of Chriſt, comes next to be Conſidered, viz.
Calling things that are not, as though they were.
An Effect or peculiar Property of the Deity, whereby God (with ſpecial Reference to Chriſt the Son, who appeared to Abraham, and in wh•m he believing was juſtified) is deſcribed.
The words are few, the Sentence ſhort, and hard to be underſtood: not how it is a ground of Faith; that eaſily follows; but how〈 in non-Latin alphabet 〉, ſhould be in the Divine Underſtanding〈 in non-Latin alphabet 〉, how the God of Truth ſhould Congruouſly and truely call things that are not, as though they were; this is difficult to conceive.
For the Clearing and Opening of it, to the weak Capacity of man, ſome have and may, provided it be done with Reverence, Sobriety, and27 Reference to the Scripture chiefly (for we cannot ſpeak of God, but as he hath ſpoken of himſelf) take Occaſion to diſcourſe,
1. Of the Infinite Eſſence, Comprehending and Repreſenting all that ever ſhould have being, to the Divine Underſtanding.
2. Of the Infinite Preſence, and drawing together the whole Succeſſion of time, as if preſent, not Imaginarily but really, and Coexiſting with all time. I am that I am; i. e. The Abſolute Being, the Independent and firſt Original of all Eſſences; Jehovah, the Alpha and Omega.
But while they have gone about in their own words to bring this Infinite Myſtery under mans finite Capacity, they have left it more Obſcure. I conceive it ſafer to be Contented with Scripture Phraſes, not as Moulded this or that way by humane Reaſon, but as they lye in the Text, viz. in Ʋniverſalibus, Large and General Expreſſions, and not deſcend to curious Particulars; rather falling under an awful Adoration and Beleif, than an exact Extrance on any ſuch Subject, beyond what we may be aſſured is Revealed. 28This is to be wiſe to Sobriety:
Eſpecially, Conſidering,
Firſt, Our great Apoſtles Admiration, Rom. 11.33. O the Depth of the Riches of the Wiſdom of God! where obſerve a Difference between Wiſdom and Knowledg. Knowledg is of things to come, though Inconvenient and Diſallowed; Wiſdom of things convenient and approved. As the excellent Dr. Twiſs, (Contr. Jackson) hath noted. And alſo his Impoſed Silence, 2 Cor. 12.4. His unſpeakable words, not Lawful for any to utter. It is not for you to know — Acts 1.
Secondly, The raſh and preſumptuous Adventure of ſome School-Divines, who, affecting Novelty and Obſcurity, deliver things hard to be underſtood (if not Impoſſible to be ſo) about the Divine Attributes, thoſe ſcorching and Peircing Beams, that others may fear to hear or read. Such curious Pries there have been into this Ark and Cabinet of Gods Secrets, not meaſurable by the line of Humane Reaſon, or faſhionable by the Plummet of any Created Underſtanding. And therefore we ſhould ſtill cry out, with that great Doctor of the Gentiles,〈 in non-Latin alphabet 〉!
29Thirdly, Conſidering how difficult a Paſſage it is; Nature helps little, and God hath ſpoken little of himſelf. How dangerous is it to Err? Homo ſum non Intelligo ſecreta Dei; Inveſtigare non Audeo; hoc ipſum Temeritatis genus eſt: ſaith Salvian, Lib. 3. de Guber. Dei. And it was a grave and ſerious Speech of Seneca, worthy the Conſideration of the greateſt Divines, Nunquam nos Verecundiores eſſe debemus, quam de Deo Agitur. It ſhould not ſeem ſtrange, if ſtrucken with thoſe Rayes which dazle the Eyes of Seraphins, we yeild to his Greatneſs, and diſcourſe in the Secret Myſteries of the Scripture, with great Moderation, and take heed that neither our Thoughts nor Tongues proceed any further, than the Bounds of Gods word do extend. We ſhould be willing to be Ignorant, where our great Maſter would not let us know. And, Neſcire velle quae Magiſter maximus nos ſcire non vult, Erudita Inſcitia eſt: as Scaliger hath expreſſed it. To all which I ſhall add that weighty Conſideration of Renowned Calvin, who, Lib. 1. Inſtit: cap. 13. Sect. 21. Speaks to this Effect, How may the30 Mind define the Immeaſurable Eſſence of God unſeen? and therefore with Moulin, Haec Perobſcura ſunt, et iimide et Religioſe Tranctanda.
I ſhall therefore in handling this Text before us, do, as Men uſe to do in great Rivers or deep Waters, keep cloſe to the ſhoar, and Labour to have firm ground to walk by, both in Explaining and after in concluding thoſe plain Truths thence ariſing, moſt uſeful for us.
For Explication, we may take Notice of three things.
1. The Subject, implyed, He; the Meſſiah, the Mediator. Chriſt was he that appeared to Abraham; Chriſt it was in whom he believed. He gave being to things that had no beings in the Creation. He blew the Univerſe into an Exiſtency by the Breath of his Mouth, and by his Fiat reared the Heaven and Earth with all therein; and he preſerveth them in being, and Reſtoreth them in and by the Reſurrection. An Invincible Argument of Chriſts Divinity againſt the Arrians and Servetians, with other Enemies, who will not that Chriſt ſhould Reign over them, and will not31 Honour him with any perſonal Exiſtence, till he was born into the world of the Virgin-Mary; they not being able to bear ſo Reſplendent a Light, have endeavour'd to obſcure it by the Fumes of their Brains.
2. The Work, Call. Taken eſpecially three wayes in the Holy Scriptures: And ſo
1. For the Knowledge of God, Iſa. 42.6. I the Lord have called them in Righteouſneſs. Chap. 43.1. Fear not O Jacob, I have Redeemed thee, I have called thee by my Name,〈 in non-Latin alphabet 〉, Vocavit, is uſed in both Texts. And ſo in the 147 Pſal. 4. He telleth the Number of the Stars, he calleth them all by Name.
And this, either of things in Act, that have been or ſhall be; called Scientiam Purae Viſionis; or of things Poſſible; Called Scientiam pro Sim•licis Intelligentiae, ſo far as they are knowable.
2. It is taken for the Power of God•alling: i. e. Cauſing not only things•hat have no actual Exiſtence, to ap•ear as being; but giving them be•ng in time. So, in the Creation he•alled for Light, Fiat, and there was32 Light; and ſo of other things; he calleth them into being, by his Noble and Divine manner of working, which the Scripture calleth Creation, bringing them from not being to a being, producing the matter of which they conſiſt, preparing and ſitting it, as now it is, Inveſting it with all thoſe Forms and Admirable Qualities, or which all the Motions of their Nature do depend. And elſe-where, it i•ſaid, he called for Famine and the Sword i. e. he Commanded and Effectuall•Cauſed them, Pſal. 105.16. Jer 25.29.
3. It is taken for the Manifeſtatio•of both, in diſpenſing Means and di•poſing his Creature, according to th•Right and Dominion he hath ove•them as Creatures. Rom. 8.30. & 9. •…I will call them my People which were•…my People &c.
3. Here is the Effect of this Wor•〈 in non-Latin alphabet 〉, &c. Things that are•as though they were. Not beings aft•a manner, are cauſed to be.
While ſome underſtand it of t•firſt, others of the Second, I cannot•ſee Reaſon, why we may not unde•ſtand it of all. And ſo they offer to o•Conſideration,
331. The Omniſciency of Chriſt Jeſus, our Mediatour.
2. The Omnipotency of our God, in whom we believe.
Firſt, The Omniſciency of Christ Jeſus our Mediatour. He calleth, i. e. by his Knowledge foreſeeing all things preſented, as if actually exiſting before him; not as exiſting or being in the Divine Nature (as Aquinas held their real exiſtence in Eternity, confuted by Scotus,) except by way of Eminency: but as to exiſt in time, according to the Will and Wiſdom of the Creator, Pſal. 139.2. Thou knoweſt my down-ſitting and my up-riſing, thou underſtandeſt my Thoughts a far off: and Verſe 6. Such Knowledge is too wonderful for me, it is high, I cannot attain•t: i. e. his Omniſciency. Unto which add, (leſt any ſhould conceive this to be verified of God the Father only) John 21.17. Lord, thou knoweſt all things, thou knoweſt that I lov••hee, Spoken of Chriſt.
Objectedhere may be that of the Evang•liſt, M•rk 13.32. Of that Day and Hour knoweth no man, no not the Angels which are in Heaven, neither the Son, but the Father.
34Anſw.To which I Anſwer; This Text hath puzled many, Ancient and Modern; For reſolution know, 1. That Chriſt did not know that day as he was a Creature; neither was it fit for a Creature to know. Though to Chriſt is granted a Tranſcendent Knowledge: He had a Created Knowledge, anſwering his ſinleſs Capacity, in his Humane Nature: Concreated, by a Participation of the Divine Viſion; Infuſed, neceſſarily following the Hypoſtatical Union. Yea, the Schoolman hath obſerved, that Chriſt had an acquired and experimental Knowledge, daily gotten by the operation of the active intellect, making ſpecies actually intelligible, abſtracting them from the Phantaſms; Yet as man, he knew not that day. There are two things to be conſidered in Chriſt; viz. His Perſon; and ſo he is Omniſcie•t: his Humane Nature, and ſo he was ſubject to a Negative ignorance of ſuch things, whereof the Humane Nature was not capable. Totus Chriſtus, was Omniſcient; but not Totum Chriſti; he knew as he was God; he did not know as he was man. Neither is it any diſhonour to35 Chriſt, to have ſuch an ignorance imputed to him, ſince it doth peculiarly belong to his Humane Nature. But,
2. We may reſolve the Text thus; that it did not appertain to his Office to teach them of that time; So Noſce is put for Docere; 1 Cor. 2.2. I Determined to know nothing among you but Chriſt Jeſus and him Crucified. i. e. to Preach any other thing, but Chriſt; his Name and Grace, his Spirit and Love ſhall Triumph in my Diſcourſes to you. For without doubt, then Chriſt knew that day.
Now to add more force to our Pen, we will here propound ſome Enquiries, the reſolution of which, will yeild great illuſtration to this Doctrine.
Q.How did Chriſt know?
Anſw.Not by diſcourſe, as men and Angels do. We know one thing after another, and one thing by another. But the Infinite Underſtanding of Chriſt, graſps all things, Simel et Semel, at an Inſtant, without any Dilatory V•iw or long Debate; by ſeeing the Determination of his own Will; all being preſent before him,36 who is preſent every where. And that for divers Reaſons:
1. Becauſe he had the Idea of all, and the Reaſon and Ground of all preſent before him. Though the Knowledge here ſpoken of, is not ſo much direct, Intending on the things themſelves; as Reflex, by an Act of Intuition on himſelf, the moſt clear glaſs he ſeeth all things in.
2. Becauſe his Eye was carried from all Eternity, upon and over all; and that by Vertue of the Eternity and Immenſity of his being. God is in all things, and therefore knows all things. He is a Sphere of Infinite Greatneſs and Efficacy, and whatever is beſides this Sphere, muſt neceſſarily be within it, Encircled and Folded up in it. And hence David proves Gods Omniſciency by his Omnipreſence, Pſal. 134.2.
3. The Effect doth ever vertually pre-exiſt in the Efficient cauſe; either Formally, as in Univocal Cauſes, or by way of Eminence, as here. All things known by God, are God, in a more Noble Manner than in themſelves.
Q. 2.How can God know things that are not; for non entis, null eſt Scientia?
37Anſw.Of no being ſimply, neither in Act nor Power, the Rule is true; but thoſe〈 in non-Latin alphabet 〉, not Beings, were then in eſſe Cognito, and ſhould certainly be in eſſe Formali; He firſt ſeeth them in his own Eſſence, and then blows them into being, by the Breath of his Mouth, by his commanding word.
Queſt. 3.Whether this do not make ſomething for Equivocation?
Anſw.Not at all. For, 1. To call things that are not, as though they were, is a Divine Priviledge, men may not do ſo. 2. It is an Eſſential Repreſentation, not a Mental Reſervation. One thing is not conceived and another called; but things that are not, are called, as if they were, which ſhall be in time, as they were known and called before time.
Objectedthan it may be, That the Lord foreſaw Sin, as if it had been in Act.
Anſw.Undoubtedly he did; purpoſing to produce and ſuſtain the Act, and permit the obliquity. Which cannot reflect on God, as if he were the Author of Sin, in not preventing it; For though Sin be the worſt thing in38 the World, yet the exiſtence of Sin is not Evil, for then God would not Permit it to be. Proſper and Hilary both, with Renowned Auſtin, ſay, The Cauſe hereof may be unknown to to us, but unjuſt it cannot it be as God.
Which Doctrine offers to us,
1. Matter of Information, in the following particulars.
Firſt, of the Independency of the Creator, in producing and diſpoſing of the Creature. Nothing out of God did move him to do any thing to them. True it is, that he knew them in himſelf, in their Cauſes, and in themſelves; not by Species reſulting from them, but by Reflection on his own Nature. Extra ſe non quaerit Lumen ut videat, ipſe enim eſt qui videt & unde videt. He needs not Light from without himſelf to ſee by, for he it is that ſeeth, and from himſelf it is that he ſeeth; as Bernard expreſſeth it. Jer. 5. Before I Formed thee in the Womb, I know thee. 2 Tim. 2.19. The Lord knoweth who are his;〈 in non-Latin alphabet 〉, No Love, no Election, no foreſeen Faith or Work: for then they ſhould have been foreſeen in God and not in Man.
Secondly, of the Neceſſity of the39 Creature, both in reſpect of Exiſtence and Operation. He calleth thoſe things which are not, as though they were, becauſe of the Neceſſity and Certainty of their being. Underſtand this with Reference to the firſt cauſe. For if we look to ſecond cauſes, there are three ſorts, viz. Neceſſary, which cannot but do this and that; as the Fire neceſſarily burneth, and the Sun ſhineth. Free, to this or that Act; as the reaſonable Creature is. Contingent; beyond Expectation producing Effects accordingly: but all known to the firſt Cauſe, before they were, as if they were. So that there is no Room nor need for any Scientia Media.
Thirdly, we are Informed how this Divine Omniſcience is a ground of Faith: viz. On a Three-fold account.
1. As it is known to be infallible; his Priviledge that cannot deceive, nor be deceived.
2. As it is known to be Immutable, ſubject to no Alteration or Variation, Jam. 1.17. he is deſcribed to be with•ut variableneſs or Shadow of Change: As the Sun, he Shines always with the ſame Rayes of Brightneſs40 (Eclipſes only excepted;) an Attribute that runs through all the reſt; his Mercy, Council, Love, are all immutable, his Heart is the ſame to day and for ever. We may be Changed in our opinions and Eſtate, but the Divine Nature never Changeth.
3. As it is Incommunicable. Every Creature is Finite, and this is Infinite. The Gods of the Gentiles were often herein challenged and found wanting: The firſt Angels would have had it; but ſunk under the weight of that deſire; and Adams Candle aſpiring to be a Sun, hath burnt the dimmer ever ſince.
All theſe laid together, will prove a ſtrong Motive to believe.
In the Second Ʋſe of this point, is diſcovered the folly of men, in two things, viz.
Firſt, In endeavouring to prevent Gods Omniſciency, by ſinning ſecurely becauſe ſecretly, and digging deep to hide their Plots. Hear the Language of the Prophet, Iſa. 24.15,16. We to them that digg deep, to hide their Counſels from the Lord. They think no eye ſeeth them, not his, who can do nothing but ſee: How vain! 41The Eyes of God are like two Flaming Torches, more reſplendent than the Sun it ſelf; none can ſteal from his Lightning Flaſhes. Screetch-Owls may find Holes and Nights to keep them from the day, which they cannot abide, but he that flies from the Face of God, where can he find darkneſs enough to hide himſelf? O blind and inſenſible Fugative from the Sovereign Eſſence, in the Region of Nothing, whither wilt thou go, not to find the reproaches of thy Crimes! Be Confident, he that can ſave from the deadlieſt extremities, can alſo ſee in the darkeſt obſcurities.
Secondly, In endeavouring to uſurp it; and that,
1. By manifeſt falſhood not only of the Pope and his adherents, defining and concluding things that are not as though they were; but others alſo, who daringly call their Sins, Gods Temptations; The Woman thou gaveſt me, &c. And many have laid the Baſtards of Hereſie to the door of the Sanctuary, and called Diabolical Seductions, Evangelical Revelations; as if the Father of Lights could bring forth the Iſſues of Death. This42 is to uſurp the Royal Prerogative of Heaven, and to invade the Lords Incommunicable Property.
2. By Flattery; and that either of our ſelves or others. Of our ſelves; calling Carnal Contents, Pleaſure, Diſſolute Paſſions, true Mirth; Covetouſneſs, Providence; Vain-Glory, Curioſity; Preſumption, Hope; Fading Creatures, true Riches; againſt our Knowledge. Solomon calls them〈 in non-Latin alphabet 〉, things that are not, in compariſon of true Riches, Contentment and Duration; for they make to themſelves Wings and flie away as the Eagle towards Heaven. Of others; eſpecially the Great and the Rich; for ſooner will an hot May want flies, than ſuch want Flatterers, calling them to be what they are not. Such was that Paraſite who endeavoured to puff up King Canutus, by telling him that all his Dominions, nay the Seas themſelves, were at his Command. And Onuphirus the Popes Biographer, praiſed Hildebrand, or Gregory the Seventh, for notable Acts and great Vertues, whom Cardinal Pembo truely deſcribed to have been a Murtherer, an Adulterer, a Conjurer, every43 way as bad as might be. Mark Anthony was a Prince extreamly diſſolute, yet was by his Flatterers called, God Bacchus, and he ſoon came to that ſhameful impudence, as to have that title engraved on his Statute. Such ſervile Souls there are, who bind themſelves like Fiſhers Angling Lines, ſeeing their advantages to depend on impertinent Diſcourſe, and that the falſe Altars of Worldly Greatneſs will be ſerved with ſuch Smoke, ſpare it no more than a man would water in a River. No Age, but has been peſtered with ſuch Cattle. Nero's Courtiers would ſooth him up for his ſinging, though it were exceeding ill, with a Quam pulcher Caeſar Apollo Auguſtus! Like the Flatterer in the Fable, who accomodating himſelf to the time, gave the Ape many ſpecious praiſes, ſaying, He was a Vermilian Roſe, and that thoſe that environ'd him, his Young Ones, were the Leaves; that he was the Sun, and thoſe about him were the Raies; that he was as Valiant as a Lyon, all his off-ſpring were a Race of Young Lyons. With a multitude among our ſelves, who call the niggard, Bountiful; the Voluptuous,44 Chaſte; the Proud, Humble; the Civil Man, Religious; above their Knowledge; they are not ſo we ſee it, neither can we make them ſo, and therefore ſhould not call them ſo,
Ʋſe 3.In the third place, this Doctrine yeilds ſingular comfort to all the Faithful. Your Saviour,
1. Knows all your enemies to prevent them. He that ſits in Heaven, Laughs them to ſcorn, the Lord will have them in Deriſion; be they never ſo cunning and politick; the Divine Providence ſhut up in a Cloud, Roareth over their heads, and in a moment will overthrow the Mountains of Wind, which the Tyrants of the World raiſe one upon the other, and make their ſilly wiſdom appear like an Owl, unfeathered and aſham'd at the Raies of Noon-day; though their al•itudes may be ſo many Raviſhments to dark the Earth. As it was once ſaid of Anthony concerning Auguſtus, ſo it may be of Chriſt and the Enemies of his people, His Geinus goes beyond theirs.
2. He knows all our wants to ſupply them; inward, outward, of Soul, Body, for Preſent, for Future45 Cheer up your drooping Spirits, in the Conſideration of your Saviour. In him dwelleth all fulneſs, as he is Mediatour, eſtabliſhed and deſtinated for your Salvation; ſo that all Perfection, Riches, Grace and Excellencies meet there together, Divinity and Humanity fill'd with all the Qualities and Properties that pertain to them, there concur; which Chriſt hath not for himſelf, but for his People; as the Sea hath Water, to Convey unto the Earth, and the great Luminary hath Brightneſs to Enlighten the Heavens and the Earth, that from it, as from a Common ſource, might Stream forth into all things all the Flame and Warmth they want.
3. Chriſt knows all your Sins, to Pardon and Subdue them. He calleth you now, what you are not; Cant. 4.7. Thou art all fair my Love, and there is no Spot in thee. You ſhall be, becauſe he will make you ſo. Your Light ſhall be without any Shadow, your Beauty without the leaſt Spot to diſgrace it. Thoſe Roſes that are now in their Bloſſom, ſhall be fully blown, and thoſe Stars which are46 now Impriſoned in a Cloud, ſhall be ſet in a Clear Skie. The Bright Diamond of your Souls, now ſoiled with Corruption, ſhall be cleanſed; all the Black Spots now fixt there, ſhall be changed into radiant Lights of Heaven. Comfort one another with theſe words!
Ʋſe 4.Laſtly, We are hence inſtructed in ſome few Duties, viz. 1. To ſhun inward Sins; Hypocriſie, Pride, Vain-Glory, Infidelity, as carefully as outward and more viſible Sins. God is Omniſcient, and views the ſins of the heart, as well as the ſins of the Life; the under Roots as well as the upper Boughs. He ſees Faults where men ſee none. Nay, that which ſhines to mans eye like a Diamond, is in Gods Ballance a Contemptible Worm. It was a wiſe practice, therefore, of that Arabian we read of, who to prevent ſin, repreſented to himſelf over his head, an Eye which perpetually enlightned him, an Ear which heard him, and an Hand which meaſured out all his Deportments and Demeanours. Verily, the due conſideration of Gods Eye, will blunt a thouſand and a47 thouſand Arrows ſhot againſt the heart of a reſolute Chriſtian. If the exerciſe thereof, were as familiar to us, as it is effectual; how powerful a motive would it be, to cleanſe all the impurities of our Intentions and affections, and give us leave to arrive to the top of Perfection!
2. To ſeek to him for Knowledg. Ignorance is no Branch of his Image who is Omniſcient. Let it be the Mother of Popiſh Devotion, ſuffer it not ſo much to be with the Profeſſion of Chriſts Religion. He giveth wiſdom liberally. He deſcended into the Country of Darkneſs, to ſcatter Knowledg by his brightneſs, and ceaſeth not to give light, and kindle in our hearts many Inſpirations, which are like ſo many Stars, to conduct us to the Fountain of our Happineſs. Hear him promiſing, All thy Children ſhall be taught of God. It is his Prerogative to teach Hearts. The Sun enlightens the World, and Chriſt enlightens Souls. Make it your Prayer, Lord, breathe upon us; breathe thy Spirit into thy Word! You may read the Bible and hear Sermons over and over, but to no purpoſe,48 till the Spirit of Chriſt Shine in your Hearts; and the more Commerce you have with the Divine Eſſence, the more ſplendour you ſhall enjoy. And having obtained, uſe all to his Glory from whom you receive all. Be faithful Stewards. Like as ſmall Rivers, which pay their Tribute and acknowledgments to the great Ocean whence they came.
3. Prize the Lord Jeſus Chriſt; ſet an high eſteem upon him: why do we Reverence Learned men among our ſelves, as thoſe eminent Doctors, Reynolds, both former and latter; Perkins, Bolton, Luther, Melancthon, Muſculus, Beza, Calvin, Zanchis, Chamier, Camero and others? Among our Adverſaries, Lumbard, Aquinas, Durand, Hales, &c. Among the Gentiles, Ariſtotle, Plutarch, Homer, &c. With other brave Fellows, ſeparated from us, by many Lands and Seas, yea, by Death; and all for their Knowledg; becauſe we have ſeen a Ray of their wits upon Paper, Beams of their Knowledg, which was but a drop of his Ocean, and a Spark of his Light, who Enlightneth every one that cometh into the World; this49 made them admired. If Alexander could ſay, That he was more Bound to Ariſtotle his Schoolmaſter, than to his Natural Parent; how much more are we Bound unto and ſhould we Prize and Praiſe our Omniſcient Jeſus?
Secondly, we have here offer'd to our Conſideration, The Omnipotency of our God, in whom we Believe.
He calleth; i. e. he Cauſeth things not only to appear, but alſo to be in time, as they were willed and ſeen before time;
This Power is either Abſolute; whereof ſacred writings ſay but little, and about which, we are not to enquire; or Actual, as Limited by his Will, and Ordered by his Wiſdom, to give being, and diſpoſe his Creatures by means, to their ſeveral ends. Of which we are now to diſcourſe; giving us two Obſervations; viz.
1. That our God, in whom Abraham believed, and we ſhould belilve, is Omnipotent.
2. That the Omnipotency of our God, in whom we ſhould believe, is a firm ground of Faith.
50For the former; Our God is Omnipotent. He can do all things that imply not Imperfection; as to Sin, and deny himſelf: to Sin, is againſt his Supremacy; he hath no Superiour againſt whom he might offend; It is againſt his Natural Sanctity and Omnipotency. Or, that imply not a Contradiction; as to be and not to be at the ſame time, in the ſame Reſpect, becauſe that is Repugnant to Entity ▪
Thi•is true of all the Perſons; 1. Of the Father; none ever Acknowledging a God, denying it. So we have it in the Apoſtles Creed, I believe in God, the Father Almighty. Where, Almighty, is applyed to the Father, Incluſively; as, Lord, or Dominion is appropriated to the Son, not excluding the Father or the Holy Spirit. Hence it is, that Hereticks have appropriated all the Attributes of Eternity, Omniſciency, Omnipotency, to the Father alone.
2. It is true of the Son. John 1.3. All things were made by him, and without him was nothing made. Which latter Clauſe, is added for•…e more Certainty; it being uſual with the51 Hebrews, thus by Negation to Confirm, what before they have affirmed, where they would aſſure that the thing is ſo indeed. He is therefore ſtiled, The firſt and the laſt, Revel. 1.17. It is a verity that is written with the Rays of a vaſt number of Divine Witneſſes.
3. It is true of the Holy Spirit. Gen. 1.2. The Spirit moved on the Face of the Waters; i. e. he ſuſtained them by the Power of his Sublimity. However Interpreters have varied hereabout, yet all conclude it to be the Spirit of God, nothing diſtinct from the Deity, or Infinite Active Power of God. So the Pſalmiſt, 95 Pſalm, which our Apoſtle takes notice of, as ſpoken not by, but of the Holy Spirit; Hebr. 3.7.
The Grounds whereof are twofold,
1. The Unity of Nature doth imply, equality of Power; we ſay, we believe there are three Subſiſtences in the Divine Eſſence, and that each of thoſe Perſons, is truely and properly God: and we find ſuch Attributes and works aſcribed to the whole Nature of the Deity, to the ſeveral52 Perſons Subſiſting in that Divine Nature, as do evince their Power to be the ſame.
2. This Manifeſtation of power, is opus ad extra, and therefore common: According to that conſtant Rule of Credit among all Divines, Opera Trinitatis ad extr•ſunt indiviſa: But eſpecially Attributed to the Second Perſon here and in moſt places; becauſe that is moſt beneficial to the Church, and is moſt opPoſed by Enemies. Gen. 17.1. I am God Almighty, [Elſhaddai,] ſignifying, either Sufficiency, becauſe he is ſufficient of himſelf, as Pſalm 16.2. My Goodneſs extendeth not to thee, &c. He is Infinitely above Creatures; Infinite in Eſſence and Goodneſs, comprehending within himſelf all good, and anticipating it to all Eternity with an incomparable Eminency. Or elſe, it ſignifieth, Omnipotency (for the word will bear both) all things yielding to him, both for their being, order and continuance. Gen. 18.14. Is there any thing too hard for th•L•rd? Numb. 23.19. God is not as m•n that he ſhould lie, neither the Son of Man, that he ſhould Repent;53 hath he ſaid, and ſhall he not do it? Mat. 19.26. With God all things are poſſible.
But what need of proof? It is a truth written as with Rayes of the Sun; confirm'd at leaſt 70 times in the Scriptures of God, as ſome have taken pains to reckon them. Add we may,
1. The Confeſſion and practice of the Saints of God in all Ages; 2 Chron. 20.12. O our God wilt thou not judge them? 2 Chron. 25.9. God hath power to help and to caſt down. Flying from their Enemies both inward and outward, to reſt upon his Rock of Power. Rom. 7.25. I thank God through Jeſus Chriſt. 1 Cor. 15.57. O Death where is thy Sting! Thanks be to God through Chriſt.
2. The works of Chriſt; Curing the Diſeaſed; Mark 5.26,27. Cleanſing the Temple, Math. 21.12,13. Which Jerom Attributes to his Omnipotency; that he ſo mean, ſhould attempt a matter ſo conſiderable, againſt ſo many proud, inſolent perſons, arm'd with Authority, and at ſuch a time; and extolls it above raiſing of Lazarus from the Dead, Reſtoring54 the Blind to ſight, and the Lame to their Limbs. This was his Divine Work. Not to omit the mentioning of his Changing Water into Wine; John 27.
Thus as the greatneſs of the Sun is meaſured by a ſmall Shadow on the Earth, ſo many times there needs but few words to illuſtrate a great Vertue.
The Reaſons are many, I ſhall chuſe out and inſiſt upon two only:
1. The Unitie of Nature common to all the Perſons, John 17.22. As we are one. Ʋnum per Ʋnitatem; i. e. by the abſolute ſimplicitie of Nature. Phil. 2.6. Who — Reckoned himſelf equal with God, in that incomprehenſible abundance of Perfection, whereof the ſupream Adorable Nature is full; as Life, Goodneſs, Immenſity, Eternity, Holineſs, and all other Properties, which it hath in an infallible manner. Now from the purity and Perfection of that Infinite Being, we may thus argue for Omnipotency, viz.
That which hath Being and is moſt diſtant from Paſſive Power, being Ens Simpliſſimum, & Actus puriſſimus, a55 most Simple Being, and a moſt pure Act, muſt partake Infinitely of Active Power; which is Omnipotency,
Again; In whom is found the Perfection of all things, in him is alſo found the Perfection of Power: But in Chriſt is found the Perfection of all things, Eminently, as is already proved, therefore in him, is the Perfection of Power; which is Omnipotency, to which nothing can be added.
2. The Equality of Attributes; as is his Knowledge, ſo is his Will and Power, Pſal. 135.6. Whatſoever the Lord pleaſed, that did he in Heaven and Earth. Now Knowledg and Power, are according to the Condition of Nature; Men know and can do ſomething; Angels know and can do more; but God moſt of all, his Knowledg is Infinite, and ſo muſt his Power needs be.
The Second Doctrine from hence, now comes to hand, viz. That this is a Principal Ground of Faith.
See Heb. 11.6. Without Faith it is Impoſſible to pleaſe God; for he that cometh to God, muſt believe that he is, and that he is a Rewarder of them that diligently ſeek him.
56Gen. 17. When God would encourage Abraham, he maketh himſelf known by the glorious Attribute of his Almighty Power; I am God Alſufficient. Math. 8.2. Lord if thou wilt, thou canst make me Clean. There is no ſuch proper Pillar to uphold a falling Spirit, as this of the power of God; No Shade like to this, toward off the ſtrokes of Evil. One Shine of this Attribute in its full Luſtre of Glory, is able to diſpell in a moment, all the nights of Fear, Doubts, Temptations, which may at any time overſpread the Heaven of the Soul, it cauſeth them utterly to vaniſh. Here's the Adamantine Bulwark againſt all Adverſary Power. The Devil is Mighty, but not Almighty, as my God and Saviour is; was that comforted Luther, that Incarnate Seraphin, and Champion of Chriſt.
How it is ſo, will further appear, if we conſider,
1. The Difficulty of things offer'd, both for matter and manner. As that all things ſhould be ours again, after they were loſt; that the Divine and Humane Nature ſhould be57 united; that a Virgin ſhould Conceive and Bear a Son; what great and admirable things are theſe? Here are matters which the cleereſt Underſtandings of Men and Angels entertain with Amazement, things in a Sphere above Nature, beyond all Humane Diſquiſition; The deep things of God; the Divine Omnipotency can only maintain Faith in the ſenſe of their poſſibility.
2. His Propriety in and over all. He made all, gave them a Being according to the Idea and Platform preſented to the Divine Underſtanding; and he hath abſolute Right to diſpoſe of all, Rom. 9.18. To do with his own as he will. His Power is independent, and Prerogative illimited, Pſal. 8.6. to be underſtood of Chriſt; Thou madeſt him to have Dominion over the works of thine Hands. Which Abſolute Power floweth not from the nature of Communicative Bounty, in beſtowing Gifts, to ſome more, to others leſs, and ſo hath more or leſs Right over them; for then his Power ſhould be finite and limited, as (Arminians hold, only to cut off the Abſolute58 Decree, which the Lord paſt by vertue of his Right) no Creature being capable of an Infinite meaſure of goodneſs: But from the Excellency of his Nature, being Omniſcient, Omnipotent, Infinite, Eternal, &c.
3. From the Irreſiſtability of his power: All things do obey him. There is nothing from Heaven to Hell which boweth not under his Laws. Rom. 9.19. Who hath reſiſted his Will? Luke 7.7,8. Say the words, and thy Servant ſhall he Healed. And this is true of Chriſt, as appears Math 8.27. Even the Winds and the Seas obey him. Xerxes the Perſian Monarch, threw Fetters into the Sea, as if he would have Chained the unruly Waves; but to little purpoſe; but when Chriſt ſpeaks, The Winds and the Seas ſhall obey him. By a word he unpins the Wheels and breaks the Axle-Tree of the whole Creation. In ſhort, whatever the Divine Unerſtanding can Comprehend, ſo much the Divine Power can Execute.
4. From the Incommunicableneſs of this Attribute. No Creature is Capable of being Omnipotent: & quicquid recipitur, ad modum Recipientis,59 Recipitur. Beſides every Creature is Reſiſtable in the Exerciſe of Natural Qualities. In him we Live and move and have our Being: he Supports, Reſtrains, and orders all.
But here we meet with Objections from ſome, who, Imitating the Sorcerers, caſt miſts upon the Brighteſt Morning.
1 Object.May not this Omnipotency be Imputed to the Humane Nature of Chriſt?
Anſw.By Reaſon of the Union Hypoſtatical, the Properties of both Natures may be Communicated to the Perſon, and yet not mutually between the Natures. The Natures were not Changed, nor their Properties Confounded, each Retaining after, what was peculiar before Chriſt ſuffered and Dyed, but according to his Humanity; Chriſt was Omniſcient and Omnipotent, but according to his Deity.
2 Object.Is raiſed from that Paſſage of Chriſt himſelf, Math. 28.18. All Power is given me in Heaven and in Earth; which ſay ſome, cannot be underſtood of his Deity, for ſo he was not Capable of any Addition.
Anſw.It is ſpoken of Chriſt as60 Mediator. Omnipotency was given to him for Interceſſion, and Aplication of his Merits, for the Governing and gathering of his Saints; That all things ſhall work together for good: ſo, John 5.22. The Father judgeth no man, but hath Committed all Judgment to the Son; and for other Places of that Nature, they are to be underſtood, not Simply of Power, but of Authority; according to that, 1 Cor. 15.24,25. Then the End ſhall come, when he ſhall have delivered up the Kingdom to God even the Father, when he ſhall have put down all Rule and all Authority and Power; for he muſt Reign till he hath Subdued all his Enemies under his Feet. Which eſtabliſheth the former anſwer.
3. Object.Is it not Communicated to Believers?
Anſw.Chriſt hath given very great Power to Believers, in ſo much as 1. Believers can do all things; but then ſee whence their bow hath ſuch a back of Steel, viz, in and from Chriſt, by a derived Power. Chriſt leaves on ſuch as have received him, ſome footſteps and Impreſſions of his Omnipotency: for, whereas Divine Power Conſiſts eſpecially in two things viz.61 In Gods being able to do all things that are Regularly poſſible, and his not being able to do any thing Sinful; ſo, we find ſome Prints of both upon Chriſtians; I can do all things, ſaith Saint Paul; And whoſoever is born of God cannot Sin, ſaith Saint John: this I ſay, is by a derived Power, Communicated to them according to their Capacity.
2. All things are poſſible to them; i. e. all things as Chriſt was to do for them, or they receive from him as Mediator; all things are poſſible to them, not Simply, but Reſpectively to that Power, unto which all things are Referr'd and Subjected.
Well then; to apply the whole.
Ʋſe 1.Firſt, Diverſe Corolaries may be deduced from the whole, by way of Information, viz.
1. That he in whom we believe, Jeſus Chriſt, God bleſſed for ever, was before all things that now have being, and gave being to all. John 8.58. Before Abraham was, I am. John 1.2. The ſame was in the Beginning; in the Inſtant of Creation, therefore alſo, before the Creation, and therefore from Eternity. Indeed Arrius62 Corrupts the Greek Text, reading it thus, The Lord Created me in the Beginning; and thence Blaſphemouſly Inferr'd, that Chriſt was no more than a Creature. But the Scripture ſaith, He was ſet up from Everlaſting; Prov. 8.23. and he is called, The Antient of Days, Dan. 7.9. And as he was before all things, ſo he gave being to all things; 1 John 3. He was not Idle with the Father (as ſome Blaſphemouſly ſpeak) but by him as a Principal Efficient, co-Agent, the Father and Holy Ghoſt, all things were made.
2. That all things (Creatures) which we ſee and know, once were not, and are in the Power of God to be Reduced into nothing; or to be Diſpoſed by him, as he ſhall pleaſe, according to his Abſolute Soveraignty. God hath Power over every Created being, and over every part of being; He being Jehovah, that gave being to all and received being from none. He Confirms Scepters and Crowns; he Raiſeth Cities, Provinces and Monarchies; he erects States, preſerves Laws, and Travels through-out all Nature without takeing63 pains; and can as eaſily Reduce them all to nothing.
3. That there is an exact Conformity between the Decree and the Execution. Things that had no being, were called as i•they had been, and in time they were, as they were before called. There is no depending Freedom in any Creature: God ſuſtains the Agent, and determins the Action; his Power reacheth over all.
4. That God cannot Sin, for he is Omniſcient and cannot err; he is Omnipotent and hath no paſſive Power to receive from without, that might change his will. Ever is to be abhorred the Blaſphemous Doctrine of the Marcionites, Manichees, and Libertines, who would make this Dreadful and Sacred Majeſty the Cauſe of moſt deteſtable Errours; yet with as much abſurdity as they, who make the Sun Guilty of Darkneſs, by whom the Heaven is enlightned; and the Sea of Drineſs, by whom the whole Earth is Moiſtned. And therefore Conclude againſt Bellarmin, who Wickedly Imputed to Proteſtant Divines, that which they Deteſt with greateſt Loathing.
645. That we have the ſame ground for our Faith as Abraham had, viz. the Omnipotency of Chriſt, ſeen in the Creation of the World, and Suſtentation of all, in bearing with all; in the great Empire and Defence of the Church and Goſpel, in the midſt of Enemies; in Converting, Pardoning Sin, and Preſerving all his Houſe from Apoſtacy; In all which you have a Marvellous Diſcovery of his Divine Power, who maketh Light to break out of Darkneſs, and Traces the Rays of his Glory upon an heap of Dirt, uſing baſe and Inferiour Perſons and things, for the good of his People.
6. Therefore we ſhould not Finally doubt nor deſpair of our ſelves or others, Math. 19.26. With God all things are poſſible. Rom. 11.32. God is able to Graft them in again. Saint Auguſtine in his third Epiſtle to Voluſian, and elſe-where, give Rules againſt diſtruſtful Reaſonings; Tota ratio facti, Potentia Facientis; Conſecra Authorem, tolle Dubitationem. We muſt grant God to be able to do ſome things, the Reaſon of which we are not able to Comprehend; the whole Reaſon of doing, being the65 Power of the Doer: it is God that doth them; Conſider the Author, and all doubts will ceaſe. Let us Remember Paul ▪ Mary Magdalen, Ma•…ſſes, and other Monuments of Gods Power, which hath Crowned Plants with Flowers and Fruits, that were Barren and Accurſed; fill'd Deſarts and the moſt Deſolate Heaths, with Exquiſite and Delicate Trees; which Examples had never come to our Hearing, had it not been for our Encouragement. With theſe ſhould every Sound Penitent be Revived and Comforted. God can turn Noiſom Dunghills into a Mine of Gold, Brands of Hell into Lightſome Stars, in the higheſt Firmament; Slaves of Daemons into Angels.
Doubt not, Deſpair not of the Church and State. Ezek. 37.11,12. O my People, I will open your Graves, and cauſe you to come out of your Graves. What cannot God do, who can Create? Nothing can ſtand before a Creating Power. He needeth no exiſting Matter to work upon, nor Inſtruments to Work with. O, what a great thing is nothing in the Hand of God!
66Ʋſe 2.Se•ondly, this Doctrine ſounds ſharp reproof againſt thoſe, 1. Who abuſe this Atribute either in opinion or practiſe. In,
Opinion,as they who argue a Poſſe ad eſſe, becauſe of the power of God; and Attribute that to it, which implies a Contradiction; as to be a Finite Body in Subſtance, and yet Infinite in Preſence, to be every where. It is Chriſts Divine Property to be a•many places at once, neither incluſively nor excluſively. If it be ſaid, That the Omnipotency of God may extend the Dimenſions of Chriſts Body, that it may at the ſame time fill Heaven and Earth; it may be eaſily replied, This is to make Chriſt a Monſter, and to contradict the very Nature of a Created Body. Yet Papiſts moſt confidently obtrude this Principle upon the Word, and by this their Catholick Power, make a Body to be at two places at once; as the Body of Chriſt in Heaven, and upon a popiſh Altar at once: Which is a contradiction, and therefore a lye. Let God be true and every man a Lyar. Heaven is ſaid to to receive Chriſts Body, Acts 3.21. In
67Practice;As they, Firſt, who live as if they were Omnipotent. Such there be in the World, who endeavour to make their Will a Law, and cauſe all to fall down before them. Like Jezebel and Sennacharib; confounding Elements, and raiſing Stars with the Duſt of the Earth, whereby to come to the end of their exhorbitant pretenſions; Threatning to hew down Mountains, and Thunder-ſtrike Mortals; ſuppoſing all the ample houſe of Nature to be Created for them. Swallowing the World by Avarice, and waſting it by Riot. And not only ſo, but according to the improvement of their Cruel Pride, cry not, with the Old Tyrant, for another World to plunder, but attempt the Invaſion of the Intelligible World, and commit Rapine upon Souls, making havock of the Church of God, to which Angels refer but as Miniſtring Spirits; and Lording it over Gods Heritage, which the Apoſtles beſought to be Reconciled to God, and never Commanded them any thing, in their own name, and only ſuch things, for which, they could ſhew unqueſtionable Commiſſion. Such as68 theſe ſet themſelves down in the Throne of God, as Maximilian that good Emperour uſed to ſay; this being one of thoſe three things, the Divine Power hath reſerved to himſelf as his Prerogative, viz. To Create, to Foretel things to come, and to Rule over Conſciences. Secondly, Living as if they cared not for him that is Omnipotent, indeed deſpiſing his Threatnings, ſlighting his Promiſes, as if he were able to perform neither. Whence they dare to lift an Arm againſt the Omnipotent! When as all power in Heaven and in Earth, yea, all Judgment is committed to Chriſt. He hath Authority to relieve his Saints, to Sentence all his Enemies unto Eternal Flames and Torments; and will make ſome as bright as Stars, and others like Burning Coals in Hell. O Hear, Conſider, Tremble!
2. This Doctrine caſteth a ſharp Dart of reproof againſt all ſuch that deny or doubt of it: as thoſe Iſraelites who ſaid, Can the Lord provide Fleſh alſo? And that Court-Favourite, 2 Kings 7.2. Who, when the Prophet Eliſha, by the Command of69 God, foretold the great Plenty of Samaria, dared to ſay, If the Lord open the Windows of Heaven, can theſe things be? Such unbelieving hearts are among us to this day. Can the Lord do this or that? Is he able to accompliſh what he hath promiſed, can he Heal my Backſlidings, pardon my Sins, and ſave my Soul? As if the Lord Jehovah, lived after the rate of Creatures. This is to reproach the Holy One of Iſrael.
3. Againſt ſuch as rely altogether on the Power of God, without the uſe of Means. As the former ſort Reproach God, ſo theſe Tempt God. The Lord could indeed Enlighten us without the Sun, and afford us Fruit without the Earth; but he will have the Creature Operate. The very Heathen could ſay, Admota manu, Invocanda eſt Minerva; and the Sage Greek, Rebuked the fooliſh Carter, who, when his Waggon ſtuck in the Mud, Cryed to God, but never put his hand to help himſelf: Meanes muſt be uſed. Though men live not by Bread alone, but by the word of Gods Bleſſing proceeding out of his Mouth, yet that word is Annexed to Bread,70 and not to Stones: and that man ſhould not Truſt but Tempt God, who would have Stones turned into Bread, becauſe God hath Power ſo to do. And if God have provided ſtairs it is not Faith but Fury, not Confidence but Madneſs to go down a Precipice. Second Means muſt be uſed in Obedience to Gods order, though not in Confidence of their help; the Creature muſt be the Object of our Dilligence, but God only the Object of our Truſt.
Ʋſe 3.Thirdly, This Doctrine, as it is ſufficient to terrify the Wicked, ſo it is to give occaſion of Confidence to the Faithful; ſince it hath an Eternal alliance with him that governs the World. Read your matchleſs Conſolation, in the following particulars.
1. Againſt Sin, Satan and all Enemies of the Church, that Chriſt is Omnipotent, 2 Chron. 20.15. In the Words of King Jehoſophat to the People of Judah, Thus ſaith the Lord to you, Be not afraid or diſmayed becauſe of this great Multitude, for the Battel is not yours but Gods. 2 Chron. 32.7,8. Hezekiah ſaid to the People, Be ſtrong and Couragious, be not Afraid or Diſmayed, for the Kings of Aſſyria, nor for71 the Multitude that is with them, for they are more with us than with them. Whatever Power or Counſel ſhall be ſet up againſt Heaven, ſhall not ſucceed againſt the deſign of Heaven. The vaſt Numbers of men, trouble him no more, than thoſe Millions of Waves in the Sea, are a trouble to that great Ocean. All Nations before him, are but as one drop of the Dew. He Cauſeth whole Countries to tremble under the Force of his Word, as under Lightning Arrows; and is attired with the Conqueſt and Trophies of Souls. O the Wonders of God! He Cauſeth the Arrows of thoſe that Invade his Kingdom, to Return againſt them that ſhot them; as in Julian's Caſe was apparent; which we only mention. Though he thought by the help of his falſe Gods, to Command the Waves of the Sea, and to walk upon the Stars, yet was he buried in Execration and Horrours.
And as it is in Temporals, ſo it is in Spirituals. He can ſubdue the ſtrongeſt Corruptions, Break the hardeſt Heart, relieve the moſt Fainting Graces. Let all Chriſts People learn to look up, and then you will,
721. Patiently ſuffer and wait. He is Omniſcient and Omnipotent; He knows all and can relieve all.
2. You will learn to reſt upon him, Pſalm 37.3. Truſt in the Lord and do good, ſo ſhalt thou dwell in the Land. You will not truſt in men and frame to your ſelves an arm of Straw; but confide in him, who with the Fingers of his Power ſuſtains the whole Globe of the Earth. You will not Adore the Favours of men, which are like the Rainbow in Heaven, which having made ſhew of many Splendours and varied Paintings, leaves nothing but Water and Morter. You will then no more build Fortunes on Foundations of Silver, upon a Frail man, who beareth all the Fingers of Vanity. God is a Wall of Braſs about his people. Lo I am with you to the end of the World! In all Conditions. If Daniel be in the Lyons Den, he ſhall be viſited by God, and the Lyons change their Nature, for regard to him. If the three worthieſt be caſt into the Fiery Furnace, Nebuchadnezzars Hell, they ſhall walk entire, aſſiſted by the Angel of God, as in a Meadow Enameld over with73 Flowers: And now, when, one would have thought, that whole Religion had been dead, the Divine Power Writes her Praiſes in Characters of Fire. Whoever forſakes the Lords People, he will not forſake them. He is the ſame yeſterday, to day, and for ever.
2. This Doctrine ſpeaks ſingular Comfort againſt loſſes, of Country, Friends, Eſtate, Liberty, and all outward Comforts; if you be in Covenant with him that is Omnipotent. This was Abrahams Caſe, Gen. 17 1. Fear not Abraham, I am thy Shield; I am God Almighty, or All-ſufficient; before whom nothing can ſtand when he will accompliſh his Word. This was a bottom of great Confidence to Abraham, as we are informed, Rom. 4.29. Being fully perſwaded, &c. Where ever God is engaged by his Word, his Power is eſpecially to be eyed. Perſons are apt to ask, How can theſe things be? It is impoſſible it ſhould be ſo and ſo to us; but he is able, Omnipotent. It is he that made Joſephs Abaſements to be his Advancements; and that turn'd Balaams Curſe into a Bleſſing. He can74 bring Meat out of the Eater, and Sweet out of the Strong, and cauſe Grapes to be gathered of Thorns, and Figs from Thiſtles, make Friends of Enemies, your Wound your Cure, your Affliction, your Conſolation. Nay, your Weakneſs, your Strength. So that as the ſame Water is ſowre in the juice of a Figtree, is ſweet in the fruit; ſo the Troubles which in their bark are but ſowre and unpleaſing, ſhall notwithſtanding in the fruit of them be exceeding ſweet.
Ʋſe 4.Laſtly, Be ye Inſtructed to be followers of Abraham, in this Winterly Age of the World: to build on this Foundation, in your Obedience both Active and Paſſive.
1. Be perſwaded of this Truth, Meaſure not God by the Ell of man, Cloath him not in your Faſhion. Hold not that Impoſſible to the Divinity, what your weak Underſtanding cannot Apprehend. Be perſwaded,
Firſt, That he is able to caſt down the Strongeſt and Proudeſt Enemies of his Kingdom: Iſa. 37.29. Becauſe thy Rage againſt me and thy Tumult is come up into mine Ears, therefore will I put mine Hook into thy Noſe, and my75 Bridle in thy Lips, &c. When the Rage and Tumult of Chriſts Adverſaries is higheſt, then will he get himſelf moſt Glory, by putting a Hook in their Noſtrils, and turning them as he pleaſeth. Can any thing be too hard for God? this God of Power, who Darkneth the Air with Tempeſts, makes Clouds to pour down in Deluges, and Swallows up the Fleets of petty Pharo's? He who flyeth upon wings of the Wind, over the Curling Waters of the Sea, Inflaming Lightnings, and makes Blood and Scorpions to Rain on the Rebels of the Earth?
Secondly, That he is able to Raiſe out of the loweſt Condition. Witneſs Job on the Dunghill, Iſrael in Egypt, the Chriſtians of the Primitive Church, and all along, whence they were ready to cry out, There is no Hope. His Power and Eſſence walk Hand in Hand; in ſo much, as Power in God is nothing elſe but the Effective Eſſence of God.
Object.We all believe Gods Power, but doubt of his Will.
Anſw.All do not believe his Power. The unregenerate man believes76 not at all. All unbelief doth ſecretly queſtion the Power of God. And Renewed men believe not Fully. Things paſt and preſent, all can believe, becauſe they are ſeen, but things promiſed, becauſe they Tranſcend the Courſe of natural Cauſes, and the Contrivances and Projects which they forecaſt, they often Flag and Falter about them. For,
1. They limit him in their thoughts, they will have ſuch and ſuch Graces, ſo much in the uſe of Means, and ſuch Means, thoſe of their own Choice, rather than others; whereas God is an Independing Agent, and works where, when, and as he will. As God is Omnipotent to Command Supplies for any help, ſo he is Abſolute to Chuſe what Means he pleaſeeth, and his Wiſdom ſhall pitch upon.
2. They Determine and often Conclude againſt themſelves, and raſhly too, and againſt their preſent Condition; being brought to ſome extremity, they drew up deſperate Concluſions againſt Mercy it ſelf, ſaying, The Lord will be gracious no more; I ſhall ſurely fall by the ſtrength of this77 Corruption and that Temptation. Mrs. Honywoods Caſe is famous; who confidently affirm'd, ſhe ſhould be Damn'd, as ſure as that Glaſs would break, that ſhe threw againſt the wall. And David in his haſte ſaid, I am cut off from before thine Eyes. If they are advanced, then they ſhall never be caſt down; David alſo in ſuch a Caſe could ſay, My Mountain ſhall never be moved: good News lifts them up, and ill News caſts them down. It argueth a great Defect, in the uncertainty of the heart with God, who is both powerful and willing.
2. Make uſe of this Doctrine and Truth delivered about Chriſts Omnipotency, theſe three ways, viz.
Firſt, in your Faith to believe his Word. Prophecies ſhall be accompliſhed, Promiſes be fulfilled. Anti-Chriſt ſhall fall. Pſalm 2.7. Thou ſhalt break, them with a Rod of Iron, &c. Ezek. 24.14. I the Lord have ſpoken it, it ſhall come to paſs. Accordingly when the Seven Angels appeared with the ſeven laſt Plagues, they that ſtood on the Sea of Glaſs, ſaid in their Song, Great and Marvellous are thy Works, Lord God Almighty, &c. And when78 the third of them poured out his Viol upon the Rivers of Water, an Angel of the Altar ſaid, Even ſo Lord God Almighty, &c. So that all who wiſh well to Sion, make full account, that in due time the Mountain of the Lord ſhall be ſet upon the top of all Mountains, becauſe it hath been promiſed of old, and be confident, as it is expreſſed in 2 Theſſ. 2.8. That the wicked one ſhall be conſumed by the Breath of his Mouth, &c. Becauſe this Commination ſtandeth upon the file in Holy Scripture, and is not yet verified. Though God do not allways fulfill his Threatnings, but on Repentance revoke them; yet he alwayes fulfills his Promiſes to them that fear him and hope in his Mercy.
Secondly, in your Prayers, to Crave his Aid and Aſſiſtance. Whatever ye ask the Father in my name, he will give it you. Let men be never ſo prone, the Carnal Appetite uniting with a probable Object, being able of it ſelf no more to Reſiſt, than a Stone can from Deſcending, or the Adamant from Drawing, yet the Lord can Reſtrain, Renew, do away all old things,79 and make all to become New. To whome ſhall we go? Thou haſt the words of Eternal Life. From his eyes alone, are darted Rayes of moſt Powerful Compaſſions.
Thirdly, In your Patience under any of his Rods, and Diſeaſes Natural, Spiritual, Political. Epheſ. 3.20. He is able to do abundantly above all, what we are able to ask or think. It is a tried Caſe, Pſal. 3.6. I will not be afraid of ten Thouſands of People that have ſet themſelves againſt me round about. O ſay, Fie upon Deſpair and minds Affliction! Learn in all things that appertain to you, ſpeedily and Effectually to fix your ſelves on the Will of the Omnipotent. Continually ſay, God ſeeth this Affair, ſince nothing eſcapeth the Quickneſs of his Eye. Expect but a while, the Trouble is but a Flying Cloud, and God will do all for the beſt. Thus did Abraham in the Text; Above Hope he believed in Hope, becauſe God quickneth the Dead, and calleth things that are not, as though they were.
Who againſt Hope, Believed in Hope. —
THeſe words Contain a lively Deſcription of Abrahams Faith, drawn from the Internal Form, it was〈 in non-Latin alphabet 〉, A Phraſe Difficult to be underſtood, but moſt aptly ſerves to ſhew the Difficulty of believing. Some turn the word〈 in non-Latin alphabet 〉by Praeter, beſides hope; others, by Supra, above Hope; a third ſort, by Abſque, without. All may be true, but not reach ſo fully Home, neither to the Word nor Scope of the Apoſtle. Our laſt Tranſlation therefore, following many, both Antient and Modern Divines, Reads it, Againſt; and ſo I find ſome Refering it,
1. To the time of Abrahams Faith; in the beginning of his Age he had hope, but this was againſt that. In the middle of his Age he complain'd, as if there were no hope; Gen. 15.2. Lord what wilt thou give me, ſince I go childleſs? But this was after that.
2. Others refer it to the kinds of81 hope, or degrees of one and the ſame hope; whom I rather chooſe to follow.
Firſt, underſtand it was ſpoken of two Kinds of Hope; one natural, when Reaſon apprehends Grounds why ſuch a thing may be; and this is proportionably common to men with Beaſts. Another Divine; when a man waits for that he can ſee no ground in himſelf, nor reaſon for. Abraham was againſt the firſt, and in the ſecond.
Secondly, Others take it for one and the ſ•me hope, but in different degrees, It was weak and doubtful in the beginning but ſtrong and firm in the end. Faith and Hope (two individual companions; Hope ſpringing from Faith, as the Stream from the Fountain, or the Daughter from the Mother) meet with many oppoſitions, but prove victorious in the end. Yeilding us three things Right Worthy of Obſervation, viz.
1. The Connexion of theſe two Theological Graces, Believing in Hope. Rom. 5.2. By whom alſo we have Acceſs by Faith into this•race wherein we ſtand, and rejoice in Hope of the Glory of82 God. 1 Pet. 1.21. By whom we do believe in God that raiſed him from the Dead and gave him Glory, that your [Faith and Hope] might be in God. The Sun and the Beams go together, and ſo do Faith and H•pe.
The Reaſons are, 1. They are infuſed at once, when the Spirit is given to the Elect, as they are capable of it, before, in, or after Baptiſm. What they ſay of the Cardinal Vertues, Su•t inter ſe conn•xae, they are chain'd together, may be alſo ſ•id of the Graces of Gods Spirit, who pl•nts an habit of all the Graces in the Heart. The New Creature hath•ll the Parts and Lineaments, a mixture of all the Humours.
2. From the order and maner of Working; o•begette h ſtirreth up and manifeſt〈◊〉it ſelf by ano•her. Rom. 5 3,4. And not only ſo, but we Glory in Tribulations alſo, knowing that Tribul•…ion work•th Patience; and Patience, Experience; and Exeperience, H•p; &c. Faith there is a Mother•…cended with her Daughters. Rom. 15 13. The God of Hope fill you w th•ll Joy and Peace in believing, that you may abound in Hope. 1 Cor. 8313.7. Charity believeth all things, Hopeth all things, &c. Heb. 12.1. Faith is the Subſtance of things not ſeen. Faith lights the Lamp to hope, as the Fire of the Altar lighted the Lamps of the Sanctuary.
2. We are hence to obſerve, the Difficulty of believing; it is againſt Hope. Math. 19.13. a Rich man can hardly Enter into the Kingdom of God.
This appears divers wayes; viz.
1. From the Efficient neceſſarily required to work Faith in the Heart. Epheſ. 1.19. It is called the exceeding greatneſs of his Power to us-ward who believe. A Difficult Work requires a great Power to accompliſh it. Man, as Clem. Alexandrinus obſerves, is Gods Harp; the Harp cannot ſound unleſs it be touched with the finger, neither can the Heart of man ſound forth any Gracious Harmony, till it be touched by the Finger of Gods Spirit; Sin having diſorder'd the Strings of that Harmonious Inſtrument, put it out of Tune, and mar'd its Muſick, and there is nothing but Jarring; and ſo it continues, till that great Muſician, who84 tunes the whole World and makes all things keep time and meaſure, ſet this Inſtrument in Tune again.
2. From the Paucity of Believers. Iſa 58.1. Who hath believed our Report? &c. Luke 18.8. When the Son of man cometh, ſhall he find Faith on the Earth? Among the Millions at Rome, there were but few Senators; and among the ſwarms of People in the World, there are but few Beleivers. In themſelves, indeed Conſidered, they are many, as the Stars which adorn the Azure Firmament, as the Sands on the Sea ſhore for Multitude; but Comparatively, they are very few. As in the Field there are more Weeds than ſweet Flowers, and in the Earth more Droſs than Gold; Thus it is here. The Trees of Righteouſneſs are thinly Planted in the Worlds Orchard. There are but few Birds of Paradiſe, to the Birds of Prey: Notwithſtanding all the Means of Grace, Preaching, Exhorting, Reading, &c. few Believers.
3. From the many Enemies of Faith, and other Impediments; There is Satan, Luke 22.31. Satan hath deſired to win•ow you as Wheat, but I have85 prayed, that thy Faith fail not. This is the main thing he aims at, This he Aſſaults, endeavouring to blind-fold the Eye of Judgment; to allure the Will and Affections after Toys, Pleaſure, Profits and worldly Honours: perſwading ſometime to preſume, other-while driving to Deſpair. Thus he ſifts and Winnows poor Souls, to keep them in Unbelief, or Misbeleif. There is the World of Ʋnregenerate men, as the Scribes and Phariſees, watching to catch our Saviour that they might accuſe him; Concluding, if any man did Confeſs Chriſt, he ſhould be put out of the Synagogue, John 9.22. Yea, for a time, Paul, a Choſen Veſſel, was uſed as an Inſtrument that way; Acts 28.23. Concerning this Sect, it is ſpoken againſt every where. A great Diſcouragement. Yea, our own Natural Abilities, which are Antipodes to Grace; Rom. 1.22. Profeſſing themſelves wiſe, they became Fools. 1 Cor. 1.22. The Jews Require a Sign, the Greeks ſeek after Wiſdom; not that which cometh from above; by Wiſdom they could not come to the Knowledg of God, but proved moſt Vain and86 Corrupt, when they endeavoured to be moſt Exact.
So that we may Conclude with the Apoſtle, Epheſ. 6.10,11. &c. Finally my Brethren, be ſtrong in the Lord, and in the Power of his Might; put on the whole Armour of God, that ye may be able to ſtand againſt all the Wiles of the Devil; For we wreſtle not with Fleſh and Blood, &c.
2. We obſerve hence, The growth, increaſe, and Final Victory of True Grace.
Againſt Hope he believed in Hope. Math. 13.32. The Kingdom of Heaven is compared to a Grain, and to Leaven that leaveneth the whole Lump. Grace is of a ſpreading nature, it ſwells it ſelf into the whole man, and makes the Soul riſe as high as Heaven. Grace lies not in the Heart, as a Stone in the Earth, but puts it ſelf forth in vigorous Actings. To this refers that exhortation, 2 Pet. 3.17. Fall not from your Stedfaſtneſs, but grow in Grace, &c. The firſt appearance of it on the Soul, may be but as the Wings of the Morning, ſpreading themſelves upon the Mountains, yet it is ſtill riſing higher and higher upon it, Chaſing87 away all filthy Miſts and Vapours of Sin, till it arrive to its Meridian height; ſuch is the ſtrength and force of Divinity in it. Though at firſt, when it enters on the Soul, it may ſeem to be ſowen in weakneſs, yet it ſtill raiſe•h it ſelf in Power: As Chriſt was in his Bodily appearance, ſtill increaſing in Wi•dom and Knowledg, and Favour with God and Man, till he was perfected with Glory; ſo is he alſo in his Gracious Appearance in his Saints, who ſhall go from ſtrength to ſtrength, till they appear before God in Sion.
The Reaſons hereof are taken,
1. From the Principle or Fountain whence Grace Floweth; And that is, Chriſt and his Spirit; of Infinite Value and irreſiſtable Efficacy; ſo that unleſs Chriſt be overcome, Grace cannot be overcome. Grace being a Creature, is in its own nature periſhing (for ours is no better Coin than Adams) but in Chriſts Keeping it can never periſh. The Saints Graces of themſelves, like Glaſs, may break, but being held in the Hand of Chriſt, they can never be broken; 1 Pet. 1.5. We are kept by88 the Power of God through Faish unto Salvation. The ſmall Muſtard-Seed ſhall not be killed, the little Spark of Fire ſhall not be quenched; there is an overflowing Power to draw them forth and perfect them. Where-ever the frame of Grace is begun, it ſhall be brought forth to a compleatneſs, and Chriſts Kingdom in that Soul ſhall be victorious over all oppoſition of Corruption.
2. From the Nature of the Oppoſers of Grace: They are finite, and mortally Wounded. Our Lord led Captivity Captive, Heb. 2.14. And through Death hath Deſtroyed him who hath the Power of Death. So that upon ſerious Conſideration, I may ſay to all the Faithful, as Eliſha ſometime ſpake, 2 Kings 6.16. Fear not, for they that are with you are more than they with them. Though inward Corruption and outward Enemies be Numerous and ſtrong, yet they ſhall not Finally proſper. Where Chriſt promotes his Kingdom, it is ſo eſtabliſhed, that the Gates of Hell ſhall not prevail againſt it. Aſſaulted it may be, but Conquered it can never be. As it is ſaid of the old Romans, they89 loſt ſome Battels, but never loſt a war. Chriſtians may have ſome Foils, but they ſhall be finally Victorious.
Ʋſe 1.In the Application hereof, I ſhall endeavour a little further to Diſcover the Nature of this Grace of Hope, &c.
1. By way of Information; the Enquiry will be,
Firſt, What it is?
Anſw.It is a Divine Vertue, Infuſed by the Spirit into the Underſtandings and Wills of Actual Members of the Militant Church, whereby they certainly and patiently wait for thoſe good things God hath promiſed, Rom. 8.24,25. We are ſaved by Hope; but Hope that is ſeen is no Hope; for what a man ſees, why doth he yet hope for? but if we hope for that we ſee not, then we do with Patience wait for it.
In which Deſcription we have expreſt or Implyed, four things:
1. The Principal Author, The Spirit of God; 1 Pet. 1.3. Bleſſed be the God and Father of our Lord Jeſus Chriſt, which according to his Abundant mercy hath Begotten us again unto a lively Hope, by the Reſurrection of Jeſus Chriſt from the Dead.
902. The Subject incluſive; partly the Underſtanding, partly the Will; the one Informed, the other perſwaded to expect.
3. The Object about which it is Imployed; either Formal; which is God alone; his Power, Truth and Help to obtain the promiſed Good: or Material; and that is Glory, conſidered three wayes, viz. First, of the Soul, which is Grace, and is the Object of Hope, either in the Preparatives, whilſt the Lord is Diſpoſing the Subject for Grace; Or, in Regard of a Fuller Meaſure of Degrees thereof; it not being with the Trees of Righteouſneſs, as it was with the Trees of Paradiſe, made perfect at once. Secondly of the Body; and ſo all the good things that a member of the Church Militant is capable of, are a Secondary Object of Hope. Thirdly, the Glory of both, which is perfect Beatitude in the Heavenly Kingdom; as the end whereunto all other means lead the Elect.
4. The Conditions of this Material Object, which Aquinas deſcribes to be,
91Good; Hope looks at ſome good; ſo it differs from Fear, whichlooks at Evil.
Future Good; ſo that the Saints in Heaven, have no need nor uſe of it: their Expectation is drowned in Fruition.
Difficult, Hope looks on, and conſiders upon one ſide Pearls, which yet are in the ſhell; and on the other ſide Roſes; which yet it may enjoy with ſome Labour.
Such was Abrahams Hope, that he ſhould be the Father of ſuch a Poſterity, being as it were Dead; that he ſhould enjoy a Land flowing with Milk and Honey; yet he was to ſuffer Famine, and wait for it forty years. And Laſtly,
Poſſible; So there is no Hope in the Damned. It is in thoſe on this ſide the Grave, quickned by the Living Spirit of God. Though the things they hope for are hard to come by, yet they are poſſible, and this is like Cork to the Net, keeps the heart from ſinking into Diſpair; it being the Balm of all Grief, the Coffin of Fear, and Cradle of Patience.
Secondly, What are oppoſites of this Grace?
92Anſw.Two, 1. Preſumption; the Unbeliever hopes without ground, and will be invincibly followed by an ill ſucceſs of his pretenſions. The Rayes of Abrahams Hope were grounded on a good Title; but men of another Stamp act otherwiſe; their Hope is an Impoſture, a Golden Dream. Like a dying mans Will, that hath neither Seal nor Witneſs to it: Therein he bequeaths ſuch and ſuch Lands and Legacies to one and to another: but the Will being thus left naked, it ſignifies little: Such is the hope of a wicked man; it promiſeth him great matters, that all in the Covenant of Grace is his, Chriſt and Heaven; but alas, all is a meer Deluſion, a Preſumption of his own Heart.
2. Deſpair; not Legal, which was in Abraham, and others; But Evangelical, notwithſtanding all ground of Hope. So Abraham did not: Diſpair looks on things through black Spectacles, and gives all for loſt; Hope doth the contrary.
QHow is it poſſible to hope againſt Hope?
Anſw.1. Becauſe of the Power of93 Chriſt, upon which the Soul doth in great Straits, rowl it ſelf. Whatever Lets and Impediments do ariſe, between the Promiſe and the fulfilling of it; though they be as high as Mountains, and as the Gates of Hell, yet the Believer can by Faith look upon them all but as Difficulties which cannot check the Power of Chriſt, but only Magnifie it. For, as jealous Thoughts of the Divine Arm, or fear that it may be encountred with ſome inſuperable oppoſition, makes the Hope of Promiſed Good, to be weak and uncertain, ſo the faithful and ſerious conſideration of Gods Power, a reſting upon it, produceth Hope againſt Hope, it turns every Valley of Achor into a door of Hope, adminiſters Manna in the Wilderneſs, and draws water out of the Rock, brings light out of darkneſs, comfort out of every Tryal. Thus Miconius wrote to Calvin upon view of the Churches Enemies, reflecting upon the Power of Chriſt; Gaudeo quod Chriſtus Dominus eſt, alioquin totus Deſperaſſem. I am Glad that Chriſt Reigns, otherwiſe I ſhould utterly deſpair. So the Believer in the94 midſt of Straits, rejoyceth in the Power of Chriſt, who lives and Reigns for ever and ever!
2. The Spirit of Chriſt inwardly works and nouriſheth ſome Sparks of Hope always in the Hearts of his people. Thus it was with Job, David, Paul, and a vaſt number of other faithful Souls, who ſparkling with the lightning Rays of Hope, have lift up their Palms in the midſt of Hazzards, and Gain'd Heaven by Violence, ſtill laying the degrees of their Honour in the depth of ſuffering. This, like an Anchor, holds the Ship of the Soul in her greateſt Storms, and like an Helmet keeps off the Blows of the Sword or Arrows from entring, 1 Theſſal. 5.8. Let us who are of the day, be ſober, putting on the Breaſt-Plate of Faith and Love, and for an Helmet the Hope of Salvation. In time of publick Calamities, the Righteous have Hope. Joel 3.16. The Lord will roar out of Zion, the Heaven and Earth ſhall ſhake, but the Lord will be the Hope of his People. So that if all outward hope be taken away, their hope in God is not taken away. Upon95 this account it was, that the Jews being Priſoners in Babylon, are called Priſoners of Hope, Zech. 9.10. If Heaven and Earth be ready to come together, yet through the ſtrength of the Divine Spirit working in their Hearts, Believers have Hope; which as a Bow in the Heavens all furniſhed with Emeralds, never loſeth it force.
3. Their former Experiences are a Foundation of Hope againſt Hope. Rom. 5.4. — And Experience, Hope. Hoſ. 2.5. I will give the Valley of Achor for a door of Hope. This Valley of Achor (ſo called from Achans Sacriledge, to deter men from Sin,) ſome think to be the ſame with Engeddi, mentioned ſo often in the Canticles; however, both are neer to Jericho, and in it, they taſted the firſt Fruits of Canaan, as an earneſt of the reſt: in it they ſaw abundance of Plenty, and were Delighted and Refreſhed therewith: all that the Lord did then for his People, and now ſaith, he will give it to the Church, for a door of Hope. A Believer brings in a Catalogue of Experiences; Pſal. 119.65. Thou haſt dealt well with thy Servant! In how96 many Caſes hath he had Experience of God? when Sin and Temptation have been ſtrong, he hath come in with Auxiliary Forces, and his Grace hath proved ſufficient. When the poor Soul hath been even ſinking under Fear, God hath recovered him out of the Quick-Sands, and lifted his head above the deep Water. Pſal. 33. O Lord thou art my Glory and the lifter up of my Head: When David was in the Mouth of Danger, the Lord delivered him. I was pluckt out of the Mouth of the Lyon; ſo Saint Paul. The Believer hath many Experiences and theſe beget Hope. Thou haſt and wilt Deliver, ſaith Experimental David.
4. By looking on things, not as they are at preſent, or in their own power, but as they ſhall be by the Lords promiſe. Surely ſaith the poor Believer, He is faithful that hath promiſed: As he is able to fulfil the leaſt Iota, of whatever he hath ſpoken, ſo he is infallible in what he promiſeth. As no impediment can ariſe to hinder his Power, ſo no contingency can fall out to alter his Will; all his Promiſes being in Chriſt Jeſus yea and Amen, 2 Cor. 1.20.
97Theſe and ſuch like Meditations ſerve to uphold and keep Believers from being injurious to God, or themſelves, and to believe in Hope againſt Hope.
Ʋſe 2.This Doctrine adminiſters incomparable Comfort; whoſoever is Chriſts, is enabled to believe in Hope againſt Hope. When Comfort can neither be ſeen, felt nor apprehended, when Fears and Diſtreſſes are on every ſide, and all hope of ſafety is taken away, when nature affords no ground of Hope, or encouragement to expect the fulfilling of a Promiſe, but ſuggeſting many poſing arguments to impede and gainſay the Truths of it, and to make Faith as feeble as their Bodies, when old and Crazy; then to hope againſt Hope.
1. That the Church ſhall be raiſed and preſerved from ſo many Enemies, is againſt Hope. 2 Chron. 20.12. O our God, wilt thou not judg us? for we have no Might against this great Company that cometh againſt us, neither know we what to do, but our eyes are upon thee.
2. That a Wound ſhall be Healed;98 It is againſt Hope. Prov. 18.14. A Wounded Spirit who can bear?
3. That many and ſtrong Luſts ſhall be vanquiſhed and ſubdued; Rom. 7.24. O Wretched man that I am, who ſhall deliver me, from this Body of Sin and Death!
4. That an impure Soul ſhall be prepared for and received into Heaven; it is againſt hope; yet ſee Iſa. 1.18. Come let us reaſon together, ſaith the Lord, though your Sins be as Red as Crimſon, I will make them white as Snow. — To day ſhalt thou be with me in Paradice. Oh, ſtrive for this Heavenly Hope.
Q.How may it be Attained?
A.As other Graces are wrought, ſo is this. It is the work of God; wherefore he is called, The God of all Grace, 1 Pet. 5.10. He is the firſt Planter, the Promoter and Finiſher of Grace. God is called the Father of Lights, and he muſt light up this Candle in your Souls.
More particularly, it is obtained, 1. By Experience, Rom. 5.4. as David argued, 1 Sam. 17.37. And Holy Paul, 2 Cor. 1.20. Experience breeds Confidence. Thou haſt, thou ſhalt,99 is the ordinary argument uſed by the Pſalmiſt. And ſo the Church comforted her ſelf, and Nouriſheth her Hope, Lament. 3.21,24. This I Recalled to mind, therefore I hope in thee. And, The Lord is my Portion, ſaith my Soul, therefore will I Hope in him. The obſervation of Gods Merciful Acts of Providence to his Church in general, as to any of his People in particular, is the way to kindle Hope. 2. By Patience and Comfort of the Scriptures. Rom. 15.4. As the Blood and Spirits are conveyed by the Veins and Arteries, ſo is the Spirit of God by the Word and Promiſe, helping the Soul to lay hold on Chriſt by Faith, which is a Grace, as of Union, ſo of Eſtabliſhment.
Q.How may it be known where it is?
Anſw.1. By the Object thereof, God in Chriſt, things Above; not Means, not Creatures, principally or Terminatively. A man of ſuch hope, dares not pluck off the Crown from the head of Free Grace, or ſnatch it out of the hand of Divine Power, to ſet it on the head of any Creature; But he makes God his hope. Thus is Abrahams Faith deſcribed.
1002. By the manner of working. Firſt, it begets a Care and Love to Purity. 1 John 3.3. He that hath this Hope, Purifieth himſelf even as he is Pure. As Lightning is to the Air, ſuch is Hope to the Soul; It purifieth the Soul, after an high Strain, even as God is pure; Secundum ſpeciem, though not ad gradum; i. e. In kind and Quality; though not in Act, yet in deſire and affection. Hope purgeth the Conſcience from dead works, to ſerve the Living and True God. By it the Soul draws nigh to God, and comes to have a ſight and view of him, and is thereby aſſimulated to him. Proportionable to our Faith, ſo is our Holineſs, and according to our expectations will be our Converſations. Secondly, It quickens to Duty, is a Whetſtone to Induſtry. It is Hope that carries the Ship to Sea, and ploughs the Curled Ocean: It is Hope that weilds the Souldiers Weapon, and ſteels his Helmet: It is Hope that feeds the Sower, even when he ſeems to caſt away his Seed; very Tears are dropt in hope; and ſo Mournful Souls are led along the milky way, to the Eternal Father. Hope teacheth101 men to caſt Bread upon the waters, where it may be fed and afterward reſtored. Thus Divine Hope is active in its influence, is as Wind to the Sails, Wheels to the Chariot, and wings to the Bird; It makes active in Religion, To Run the way of Gods Commandments, and never ceaſeth, till its object be obtained. The Furnace ſhall not terrifie a mans hope in Chriſt: As fire, it is ſparkling and Flaming: Though the Winds blow, the Rain fall and Rage, yet Hope ſeated in the Heart of a Believer, as on a Rock, grows up againſt Hope, and ſo perſeveres in expectation, till Charity, that circling endleſs thing, hath perfected its wings to make its Flight to the Eternal City of Repoſe, paſſing the Vail into the Tabernacle of the Sanctuary, where JESƲS the Forerunner hath made his Entry, for the Salvation of his Faithful Ones.
The Juſtice of GOD ASSERTED, IN Seeming Contrariant Providences: And Vindicated from the Cavils of Corrupt Men under them.
The Lord is holy in all his ways, and righteous in all his works.
Juſt and true are thy ways, thou King of Saints.
London: Printed for Benj. Alſop, at the Angel and Bible in the Poultrey; and are to be ſold by James Cowſey, Bookſeller in Exeter. 1682.
— Wilt thou Condemn him that is moſt juſt?
JOB's Great Afflictions make a great noiſe in the world; they Sounded ſo far, as his Friends at a great Diſtance from him, hear of them; whether by the Miniſtry of good or bad Angels, or of neither, it Skills not. Ill News is ſwift of Foot, ſaith the Greek Proverb〈 in non-Latin alphabet 〉, and like ill weather, which comes ere it be ſent for. The Sins and2 M•ſcries of Good People are much talked of, and ſoon bruited abroad. This brings Jobs Friends out of a Deſire and Deſign to Condole with and Comfort him, (the Character of true Friendſhip, which is ſuited to a day of Adverſity,) though it fell out otherwiſe; for they tormented him, well nigh as much as Satan himſelf, though it were of Ignorance and Unwittingly, rather than of ill will or fore-thought Malice. Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite; all likely Idumeans, and men much eſteemed for wiſdom, and Godlineſs; as is manifeſt in their ſeveral Diſputations and Diſcourſes: in which they admoniſh him to Repent; aſſuring him, that he could be no leſs than a groſs Sinner, and Hypocrite, becauſe ſo grievouſly Afflicted, (a great Miſtake in them; and uſu•lly the Reproach of the world upon the Gener•…ion of the Juſt.) To Anſwer this,•ob now Addreſſeth himſelf, though Tormented in Body, Perpl•xed in Mind, ſtoutly defending his own Inno•e•y, and ſeeming to Tax the Lord; as Dogs in a Chain Bark at their own Maſters. To this3 his Friends make a ſharp Reply, from the 15th Chap. to the 22. and he anſwereth them again with greater Courage and Boldneſs than before. Whereupon they begin a ſecond Reply, and the Diſcourſe Continues, till the Parties grew weary of Job; who ſhewed himſelf a Valiant and Reſolute Champion: only as every Pomegranate hath ſome rotten Kernels in it, ſo Job had his Frailties and out-burſts, Cauſed by Extremity of Pain and Exceſs of Paſſion; and who amongſt the beſt Spirits, in Strange and Heavy Accidents, do not pay ſome Tribute to the Natural Paſſions of Men? Theſe Ending, Elihu, a ſtander by, a good Man, ſteps in, as being all in a Flame, undertakes to carry on the work againſt and Reciteth Jobs Speeches, Chap. 32. but not ſo candidly, and refelleth them, but not ſo mildly, as was meet. True it was, Job in his Heat, had let fall many Laviſh Speeches, but yet it was far from him to ſay, either that himſelf was without Sin, or that God was unjuſt, as Elihu would bear him down; very unfitly taking ſome ſayings of his, that way Sounding. 4Whence may be Noted by the way,
That Words prove not alway what they Intend, but as they are Interpreted.
The words of the beſt men are not free from ſtraining: they would yield Milk, when they are forced to yield Blood: Inferences may be made upon what we ſay or do, ſuch as we never thought of. Arbitror nonnullus in quibuſdam Locis Librorum meorum Opinaturos me Senſiſſe quod non Senſi; aut non Senſiſſe quod Senſi; ſaith Auſtin. Lib. 1. de Trinitat. ad Finem; and it fell out accordingly; for as Baronius Witneſſeth, after Auſtins Death, aroſe up divers, qui ex ejus Scriptis male Perceptis, Complures Invexerunt Errores; who out of his Writings wreſted and miſconſtructed, brought in many Errors, which they endeavoured to maintain, by the name and Authority of Saint Auguſtin. And the like may be ſaid of Luther. Which may teach us to ſet a Watch over the Door of our Lips; to Weigh our Words in Ballance, to Utter few and Seaſonable Words.
Elihu, we ſee heated, a Fire is5 kindled on the Hearth of his Heart, by the Spirit of Judgment and burning, and ſuch as many Waters cannot Quench; Wherein, though Elihu was ſomewhat Faulty, yet becauſe he was right in the main, all was taken well. Noting,
How apt even good men are to mingle Sin with their beſt Actions; To Plow with an Ox and an Aſs; but the Lord is pleaſed to Conſider whereof we are made, and Graciouſly to lay the Finger of Mercy on the Scars of our Sins; as that Limner in the Story. He looks over what is his, and overlooks what is ours. Where there are no Sins of Allowance in us, there ſhall be Grains of Allowance to us: he will not caſt away his Pearls for every Speck of Dirt.
The Ground of Elihu's Anger and Heightned Zeal is mentioned Chap. 32. verſ. 2. becauſe Job juſtified himſelf rather than God. This he did not directly and in ſo many words, but by a ſeeming Conſequence, and Elihu was kindled at it. It is a Bleſſed thing to have a Stomach for God, to be blown up in his Cauſe; as were Moſes Elijah, Phineas, David, Chriſt, and6 the Angel of Epheſus; to be all on a Light Fire with Love to God, and Indignation againſt all that doth him any Diſhonour. All true Zeal is of a Maſculine Spirit. Job had utter'd ſome Diſcontented Speeches againſt God, which Reflected on his Honour and Juſtice; he had deſpaired of a Reſtauration, and moſt earneſtly wiſhed for Death, and thereby ſeemed to Juſtify himſelf rather than God, and this Elihu could not brook; and therefore Continues his ſharp Rebuke, in this Chapter, to the humbling of Job, and Vindicating of God. Job was not ſo Righteous, but that he deſerved this Affliction; as there may be Cauſe in the very beſt, as well by Reaſon of their Actual Prevarications as of their Birth-Sin. God cannot do Wrong. It is Inconſiſtent, 1. With his Nature, Verſ. 10. Far be it from God to do Wickedneſs. He cannot Sin. In which Senſe only it is ſaid, he cannot do this or that; not through Want, but through Height and Abundance of Power. He cannot do Wickedly, becauſe he is Omnipotent. It is for poor Creatures to be Lyable to ſuch Imperfections; the Divine7 Ʋnderſtanding cannot be a Principle of Dir•ction, and the Divine Will cannot be a Principle of Injunction, and therefore the Divine Powe•cannot therein ſhew it ſelf to be a Principle of Execution. 2. It appears from his Actions, Ver. 11. He is ſo far from doing Wrong to any, that every man ſh•ll find according to his way. And although this is not done forthwith, yet we may write upon it, and Reckon, that, Non dum Omnium dierum ſoles Occiderunt; as ſure as the Night follows the Day, Account will come, and God will Reward unto each man according to his Works. His Providence, like a well-drawn Picture that Eyeth every one in the Room, obſerveth all things. Although one Man may not know another, nor any man know himſelf, yet God, following as it were all men hard at the Heels, doth with his eyes narrowly obſerve and mark what way every man Wolks in, he ſeeth all his•oings. And let none pleaſe themſelves in their Sinful Practices, as if God did not ſee them, becauſe for a time they eſcape unpuniſhed: for Sin and Puniſhment are tied together8 with Chains of Adamant, and cannot be long aſunder. 3. His Will doth evince it; Verſ. 12. God will not do wickedly. He can do whatever he will do: but he cannot do Wickedly becauſe, for want of good in Sin, it cannot become the Object of his Will. Job had ſaid as much before, but then he ſeemingly daſht all again, with his Inconſiderate Complaints and Murmurings; and this Eliſha could not bear, but again and again Celebrates the Righteouſneſs of God.
This whole Chapter is a Golden Flood of Grave Diſcourſe; an Elegant Oration; if we Conſider the matter or the manner; It is a Diamond ſet in Gold. Each line in its place, is adorn'd with the Enamel of Divine Affection, which breathes through the Diſcourſe.
Here, as in a Mirrour, is the Lords Righteouſneſs preſented; his Juſtice is diſplayed in moſt orient Colours. And when Elihu hath done all he can, he ſeems to ſay, as Cicero once did of Craſſus and Antonius, Roman Orators, If any man thought he had ſpoken too much in Commendation of them, he muſt needs be ſuch a one,9 as either knew them not, or was not able to judge of their worth.
The Text is one ſingle demonſtration of Gods Juſtice, carried on in an excellent Metaphor: taken from binding up the Wounded, after the manner of Chirurgeons: And then the words are tranſlated by ſome thus; An qui odit juſtitiam, Chirurgos imitaretur? Would he that hateth Righteouſneſs, do as Chirurgeons uſe to do? Would God, if He were Unrighteous, bind up the Broken-Hearted, or receive into favour, as he doth, a Sinner that Repenteth, doing him good again, as if there had never been any breach between them? It is noted, that a King hath his name in the Greek Tongue from healing,〈 in non-Latin alphabet 〉ab〈 in non-Latin alphabet 〉, Medela; and that Iſa. 3.7. A Governour is called Healer, or Binder up; its the ſame word here in the Text. But how unfit for ſuch an Office, muſt he needs be, who doth not only, not do Right, but hates it? As did Nero, Caligula, Commodus and others, enemies of Heaven and Earth.
— And wilt thou Condemn him that is moſt Juſt?
8None in his right Wits will do ſo. This were for man to exalt himſelf above the Divine Majeſty, and for the dribling River to vye with the Drowning Ocean. And yet what do they leſs then this, who grudg at Gods proceedings, and are ready to think, if they had the ordering of things in their own hands, they could diſpoſe of them a fair deal better? As Alphonſe King of Caſtile, the Ointment of whoſe name is marr'd with the dead flie of his Atheiſtical Speech, That if he had been in Gods ſtead, he would have diſpoſed the World better than it is. Chriſtians beholding the Lords ſeverer Diſpenſations againſt them, their budding Flowers opened in a warm day, ſhut again in a Cold one, and their flowing Tides to become ebbing Waters; God cloathed as it were with darkneſs, and they not able to cleave the Clouds to behold him walking on the Vault of his Palace, nor trace him in his beamy walk through the midſt of the Sanctuary, among theſe Golden Candleſt•cks which h•ve long ſuffered a dimneſs; are apt to conceive that the Lord deals not well with them, and they11 deſerve better from him, God might have been a wiſer and a better God. Blaſphemy is the fruit of Diſcontentment. Let none charge God fooliſhly. The Text will teach us to be better Commentators upon Providence, viz. Even to juſtifie God in all his ſayings, and to give him glory in all his doings, by our ſilence or Admiration.
The Summa totalis, or ſenſe of all, falls into this entire propoſition, viz.
Whatever mens apprehenſions are, God in all the ways of bis Providence towards the whole World, is a most juſt God.
God is moſt juſt. A univerſal Propoſition. So he was, thus he is, and ſo ever ſhall be: The Creatures ſhall be diſſolved into nothing, and men as they are, into Falſities; But God will be found juſt for ever.
I ſhall firſt endeavour to explain this truth, and afterwards confirm it.
For Explication, know, that one may be ſaid to be juſt three ways,
1. Obedi•n•ia Activa, by Active Obedience, and that Voluntary and Perfect; both extenſively, in Regard12 of the Object; and Intenſively, in Regard of the Suhject; So, Chriſt alone is ſaid to be juſt here; his Heart and the Law were Uniſons; anſwering each other as Face anſwereth Face in a Glaſs. And the Saints ſhall be hereafter; when the Imperfect Lineaments of Grace in the Soul, ſhall by the Penſil of the Holy Ghoſt, be drawn forth in their orient Beauty, and the Vermilion of Glory be laid upon them.
If it be Objected, That the Saints are ſaid to be juſt here?
I anſwer, true. Joſeph is called a just man, Math. 1.19. ſo were Zechariah and Elizabeth, Luke 1.16. ſaid to be Righteous before God, &c. But to be underſtood,
1. Not Legall•, for Righteouſneſs of Creation, whereby God made man after his own Image, in Holineſs and Righteouſneſs, to walk exactly according to the Rule of Juſtice. Perfect man was then, though mutable, becauſe hi•Holineſs depended upon and flowed from a Principl•in himſ•lf, Original Juſtice; now loſt; and ſo, none is Righteous, no not one. But,
2. Evangellically, viz (1•) In Deſiderio13 & Conatu. The Saints do Level at the mark of Perfection. They hunger after compleat Righteouſneſs: whence it is ſaid, they Sin not, John 3.9. becauſe though they be not without Sin, yet their Wills is againſt Sin; they have voted it down. When they fail, they mourn; and this is called Goſpel-Righteouſneſs. (2) Comparative & Reſpectu Impiorum; in Reſpect of the Wicked; and ſo Noah was ſaid to be perfect in his Generation; he being Compared with the Prophane World, was a Perfect, juſt man. Gold in the Oar, Compared with Lead or Braſs, is perfect; a field of Wheat may have ſome Thiſtles growing in it, yet Compared with that of Tares, is perfect Wheat. (3) Divina Acceptatione. God doth accept of them in and through Chriſt, Coloſ. 2.10. Ye are compleat in him: Through the Red-glaſs every thing appears red; ſo through the Red glaſs of Chriſts Blood, the gracious Soul appears lovely and Beautifull in Gods eye. They are accepted in the Beloved, Epheſ. 1.
2. One may be ſaid to be juſt,14 Gratia, by Grace; as the Elect and Called are juſt: Juſtitia unionis Imputata; by the Righteouſneſs of Chriſt Imputed, Jer. 33.6. This is as truely theirs to juſtify, as it is Chriſts to beſtow; and this is a Chriſtians Triumph, when he is defiled in himſelf, he is undefiled in his Head; in his Righteouſneſs the Saints ſhall ſhine brighter than the Angels. Or, Juſtitia communionis Inherente; viz. the Graces of Chriſts Spirit, Holineſs of Heart and Life; which Cajetan calleth Ʋniverſal Righteouſneſs.
3. Natura, by Nature, and ſo two wayes, 1. Dono, by Gift; as Adam was by Creation. His will (which is the Univerſal Appetite of the whole man) was Wonderfully good, Furniſhed with ſeveral Habits of Goodneſs, as the Firmament with Glittering Stars. There was in him a propenſion to all good; as an Inſtrument in Tune, he was full of Harmony; like a Bright Air and a pure Beauty without the leaſt Cloud to ſtain it; his Heart was without the leaſt Tincture of Impurity; as Wine that hath no Sophiſtication. Such was Adams Holineſs. But this is not15 now to be found on Earth, we muſt go to Heaven for it. 2. Eſſentia, by Eſſence; and ſo God only is juſt. Righteouſneſs in God is as Beams in the Sun, Water in the Fountain, and Lines in the Centre, it is Original: he is the Pattern and Prototype of all Righteouſneſs; juſt ad intra, as he is; juſt ad extra, as he works; every way juſt.
Some may underſtand the firſt only, as Oſiander would every where; others the latter only: I conceive both may and muſt be here underſtood: God is juſt in himſelf, and in all his Miniſtrations to the Sons of men.
Again, He is ſaid to be juſt,
1. Qui juſta facit & imperat juſte; So doth God, who never Acted or Commanded any thing, but what was in it ſelf equal and reaſonable; although perhaps to our ſhallow and corrupt Underſtanding it may appear otherwiſe; as to our eyes, Turrets and Steeples, how upright, ſoever, if their height be exceeding great, do oftentimes ſeem crooked, and look as if they ſtood awry: But all Gracious Hearts diſcover that Beauty and Equity in all Gods Commands,16 as draws forth their Aſſent and and Conſent to them; they can ſay, Bleſſed be God for his Precepts; His Commands are not Grievous.
2. Qui opera quadrat adjuris Praecepta; So doth God, whoſe Will is the ſupream Reaſon; Nec Recta ſolum, ſed & ipſa Regula; not only right, but the very Rule of Right; And impoſſible it is for him to do wrong by erring from the Rule of Righteouſneſs. Men may overſlip themſelves, and miſcarry or deny Juſtice, in which caſe, Appeals have been made to God; as in the time of Hen. 3. The bold Counteſs of Arundel, Appeal'd from the King and his bad Counſellors, to the Court of Heaven. And in the Hiſtory of the Holy-War, Relation is given of a Templar, who being to be burnt at Burdeaux, at the place of Execution, he ſaw the Pope and King Philip looking out of a Window, and cryed to them, Clement thou Cruel Tyrant, ſeeing there is no higher among Mortals to whom I ſhould Appeal for my unjuſt death, I cite thee together with King Philip, before the Tribunal of Chriſt Jeſus, the Juſt Judg, who Redeemed me; there,17 both to appear within one year and a day, where I will lay open my Cauſe, and Juſtice ſhall be done without any reſpect: And it fell out accordingly.
3. Qui promiſſa ſervat; So doth God: He is faithful that promiſed. One letter of his name, whereby he hath made himſelf known, is, Abundant in Truth; And Chriſt is called the faithful and true Witneſs; And the Counſels of God are ſaid to be Faithful and True. He ſo much abounds in it, as he hath no mixture of the contrary; though the beſt of men have ſome; as for example; A precious Stone, hath ſome ſpeckling or cloud, but light it ſelf admits of none. God is light, and with him is no darkneſs at all; ſo God is true, and in him is no Falſhood at all. God that cannot lie hath promiſed, ſaith the Apoſtle, Titus 2. God may delay his Promiſe, but he cannot deny his Promiſe.
4. Qui ſuum cuique tribuit, juſtitia diſtributiva; So doth God; He gives to every man his own. It is Injuſtice and Tyranny to invade another mans Right: An Evil, which18 cannot be imputed to God without Horrid Blaſphemy.
But to come nearer; we may conſider God under a fourfold notion, and in each ſhall find him Juſt.
1. Ʋt Dominus, as Lord; in reſpect of his purpoſe, touching man to be Created, of glorifying his Mercy and Juſtice, Wiſdom and Power; in Saving, Damning, calling effectually, denying others; chuſing, refuſing, reprobating; Where it is not ſafe to ſearch too far; Quod neſciatur ſine Crimine, ne diſcutietur cum diſcrimine; nor ſtrive to know with danger, what we may be ignorant of with ſafety; in ſuch things, admiration is better Piety, than apprehenſion; (Curioſity is the firſt ſpawn of Sin) nor to judg that unjuſt, which Reaſon apprehends not. Of all his Decrees, we may conclude, There is no Ʋnrighteouſneſs with God. Rom. 9.13. Jacob have I loved, &c. Let not Carnal Reaſon dare to reprehend what it doth not apprehend. Let none forbid Faith to ſwim, where Reaſon cannot wade. Baniſh Socinian Blaſphemy, which will needs have a Reaſon of Divine Myſteries. 19Except they ſee, they will not believe; whereby Faith is become, as ſome of that ſort of men have made bold to call it, Theologorum Ludibrium, Scripturarum Tyrannidem.
2. Ʋt Creator, with reſpect to the Means of Execution. Giving being, permitting the fall, Ordaining and Governing by his Providence, preſerving and diſpoſing both the good and bad. All theſe are juſt, 2 Tim. 4.14. The Lord reward him according to his Works. Math. 5.45. He maketh the Sun to ſhine on the Evil and Good. In which, he is at an Infinite Diſtance from Unrighteouſneſs: for in theſe he moves according to the Council of his own Will, and this is ever Rational; though our ſhallow Reaſon in this State of Degeneracy and Mortallity, be not able to Fathom the Depths of its Contrivements, and is thereupon ready to Cavil and Call in Queſtion their Equity.
3. Ʋt Pator Electorum; by ſpeciall Righteouſneſs, viz. Goodneſs in his Decrees, and Faithfulneſs in his Promiſes, two principal Emanations of the Divine Being, Reſpecting his Intellectual20 Creatures, whom he hath taken into ſo neer a Relation to himſelf; all which he juſtifies, for and by the Obedience of his Son, who is Conſtituted by the Father to be the Head of all his Elect, to be his Members, and to be by him brought to eternal Bleſſedneſs. See 1 John 1.9. If we Confeſs our Sins, he is Faithfull to forgive. The word [Faithful] refers to Gods Promiſes, as [Just] doth to the Blood of Chriſt, the Ranſome received, whereby the Saints are Cleanſed; And it ſtands not with the Divine Juſtice to demand the Debt twice, viz. of the Surety and the Debtor; but upon Confeſſion he is Faithful and Juſt to Forgive.
4. Ʋt Judex, as a Judg, to diſtribute Rewards according to Works; 2 Cor. 5.10. This is the exactneſs of that Divine Juſtice which Triumphs in God. The World is a great Book conſiſting of many Leaves and Pages; This Judg will peruſe every Leaf, Page, Line, and Tittle of it; and make the great Index expurgatorius, blot out the names of thouſands, take a funder21 this whole Volumn, caſt much into the Fire, bind up the reſt as a perfect Volumn of elect ones for Eternity. Revel. 1.7. all the World ſhall ſee their Judg, their Crimes, their Accuſers, Conſcience, and Satan, if out of Chriſt, or if believing in him, then Pardon ſealed with the Blood of the Judge, their Heaven ſmiling in his Smiles; Revel. 20.12.
In three things he agrees with upright Judges, viz. 1. In Loving Juſtice and hating Iniquity. Job is ſaid, to have accounted Juſtice his Robe and Diadem. Chap. 29.14. and of Trajan that excellent Prince, that when he gave the Sword of Power, to any whom he made Governour of any Province, he uſed to ſay, Accipe hunc Gladium, ſi benefecero, utere pro me ſin aliter, contra me. It was from this Love of Juſtice. Of Fabricius a Senatour of Rome, it is recorded as his Encomium and left as his mark of Honour, that a man might as ſoon turn the Sun from its Courſe, as turn him out of the Courſe of Juſtice. From this very Principle it was, that Ariſtides obtained the Report of the Juſt from all in his time. Now if22 this be ſo true of men, how much more muſt it be true of God. The Right•ous Lord l•veth Righteouſneſs. Pſal. 33.5. He Loveth Righteouſneſs and Judgment!
2. In Impartiality and Equality, hearing all ſides. Plutarch reports of Alexander, that when he ſate in Judgment, he was wont alteram aurem prebere Actori, alteram vero integram ſervare reo, alway to ſtop one ear to the Plantiff, ſaying he kept that for the Defendant; one mans tale being good, till another be told. Aequum me utrique parti in Diſc•ptandis Controverſis quam Iutuenda Diſciplina praebebo; ſaid Juſtinian; I will hear both Cauſes &c. And this is a Rule obſerved by God; Gen. 18.21. I will go down and ſee, &c. Spoken according to our Dialect, after the manner of a Judge, who firſt examines the Cauſe exactly, before he will give the Sentence. God doth not make the Sword the Judge; he Weighs things in the Ballance; he ever lyeth Judgment to the Line; When God is on a work of Juſtice he is not on a Riot, as if he cared, not whom he did hit, but goeth in the23 Way of a Circuit, with the Offendor, I will go down and ſee!
3. In paſſing Sentence without reſpect of Perſons. The Juſt Judge fears no mans Condition in Judgement, he beholds not the faces of any perſons, but the Cauſe; Like Melchizedeck he is without Pedigree, This Son of Righteouſneſs ſhines on Beggars as well as on the Nobles. Job 34.19. God accepts of no mans Perſon; No not the Perſons of Princes; Prov. 24.23. Kings and Nobles muſt come to his Bar, and receive Sentence, as well as poor, Inferiour Perſons. He will do Juſtice upon men, be they what they will be. Jer. 22.24.
But in three things, he ſurpaſſeth all, viz.
1. In Authority, which is derived to him from none. He is Lord Paramount and hath Poteſtatem〈…〉and extends to all. Gen. 18.25. He hath Jus Imperii, and Jus Dominii; which none can have, but ſubordinately & derivatively from him: His Kingdom ruleth over all. His Name written on his Thigh, is King of Kings. As among men, it is one of the Jura24 Regalia, the Flowers of the Crown to enact Laws and Statutes; it is much more true of God.
2. In Liberty: He is not tied to Law, in reſpect of time manner or meaſure. The greateſt and beſt Judges on Earth, do or ſhould govern by Law, to the making of which others concur as well as they; But God is a Law to himſelf. He and none but he can write on his Imperial Edicts, Stat per ratione voluntas, My Will is my Law, (which is Liberty in God, but Tyranny in man) his Will becauſe of the Holineſs of his Nature, is always juſt. He can better ſay than ever Conſtantine that Arrian Emperour could, Quod ego volo, pro Canone ſit; Let my Will be your Soveraign Rule; ſith things are Right becauſe I will them, I will not becauſe they are Right.
3. In I•fallibility. He cannot err in deciding Controverſies and Cauſes; being Omniſcient, nothing is hid from him, but all things are unvailed to his eye. He is never at a ſtand. No ignorance dwells in his Underſtanding. Fair Shews can never delude him; Colourable and Falſe25 Reports cannot miſlead him, as Earthly Judges may be. He can never acquit any, who is in truth faulty or inwardly unſound, nor upon any falſe ſuggeſtions paſs Cenſure upon any. He proceeds only upon certainty. Let the Papiſts conclude the Pope or his general Council infallible and ſo fit to decide Controverſies in matters of Religion; but we muſt believe that all Mortals are more or leſs ſubject to Error and Uncertainty. If Moſes, Aaron, and Samuel, were among the beſt Magiſtrates, Prieſts or Prophets that ever were; they could not ſatisfie in all things, either ſome Unrighteouſneſs would be in them, or they, though innocent, will be juſtly accounted ſuſpitious.
Thus much only for Explication of the Doctrine;
For Confirmation thereof I am now to addreſs my ſelf: Which I do not intend to make as the Cords of a Tent ſtretched out to their utmoſt length, or unneceſſarily to enlarge, as the Phariſees did with Affectation their Phylacteries; yet for the more full eſtabliſhing thereof, it will he pertinent to ſpeak unto three things, viz.26 to prove it by Authority, and Argument, and to clear it from Objections.
Firſt, for Authority; which though ſome do impiouſly Queſtion, yet to us it is ſufficiently and Invincibly binding. And this the Scripture doth diverſly, viz.
1. Affirmatively; when it deſcribeth God to be Juſt, Holy, Righteous (Exod. 9.27. Pſal. 27.17. Jer. 12.1. ) all ſparkling Jewels of the Crown of Heaven, with which it flouriſheth; and which, however diverſified in our Conceptions, are notwithſtanding Identified with Gods eſſence, which is but one, though to us they appear to be different from each other, and all from it; as the vaſt Ocean, though but one, receives divers names from the ſeveral ſhoars it waſheth on; ſo however, Juſtice, Holineſs, Righteouſneſs, be ſeveral Names Suited to different Operations, yet all are but one Simple Act in God, under thoſe various Denominations.
2. Negatively; when it removes all Injuſtice and Iniquity from him; (Deutr. 32.4.10.17. Dan. 9.14. 27Rom. 9.14.) Righteouſneſs is the Embroidered Robe wherewith God is Cloathed. It is the Glory of the Godhead. Exod. 15. Glorious in Holineſs, is his Name. Darkneſs cannot be Imputed to the Sun; no more can Sin to God. You may as ſoon Separate weight from Lead, or heat from Fire, as Righteouſneſs from the Divine Nature.
3. Affectively, When it Attributes to God, the Affection of Zeal, Anger, Fury, &c. as Exod. 20.5.32.10. Numb. 11.20. which are not in God ſuch Paſſions as they be in men; but an act of immutable Juſtice, and are not to be underſtood ſecundum Perturbationis affectum, but ſecundum Ʋltio•is Effectum. Anger and Wrath in God, is nothing but Tranquilla Conſtitutio juſti Supplicii; a Calm and quiet Appointment of juſt Puniſhment, revenging Juſtice. And the ſame Juſtice of God, as it ſimply burns againſt Sin, is in Scripture called his Anger; when it doth more fiercely ex candeſcere or ſparkle out, it is called his Wrath. The ſame Juſtice when it pronounceth Sentence, is called his Judgment; when it is28 brought to Execution, it is called his Vengeance: all directed againſt Evil.
Thus we ſee the Truth to have an Innate Proof, ſhining with its own Beams: and by this, it ſhould prevail over mens Minds, vanquiſh unbelief and chaſe away the Clouds of Error. But,
Secondly, For Argument. Though the Scripture like the Sun-beams, are their own Diſcovery, yet one may contract them into three Glaſſes, wherein we may take a clearer View of them, and perceive a warmer Influence from them falling on our Minds and Hearts. The Arguments grounded on the former Authority are theſe following, viz.
1. God is Agens liberrimum, a Debtor to none, bound to no Law, becauſe none was ever given to him, therefore he cannot offend in diſtributive Juſtice. Matth. 20.15. Is it not lawful for me to do with my own as I will. Rom. 9.21. Hath not the Potter power over the Clay, to make one Veſſel to Honour and another to Diſhonour; i. e. He may lawfully, he hath full Authority ſo to do:29 That's the meaning, and ſo runs that expreſſion in the Hebrew Text. Jer. 18.16. Cannot I do as this Potter; And Gen. 34.14. We cannot do this thing, i. e. We may not do it; It is unmeet, unlawful for us to do. Now this God can do, it is lawful, by Right he may. However by this awarding Paribus imparia, unlike proportions to men of like Conditions, conſidered in the ſame Lump and doing this arrbitrarily, according to the good Pleaſure and Counſel of his own Will, ſets men a crying out of Iniquity in Gods proceedings; yet it is without reaſon and with great Injuſtice, for God is free; and beſides, his Will is the ſupream Rule of Righteouſneſs.
2. He is Fons Justitia, Juſtice it ſelf, the original of Righteouſneſs, and it is impoſſible for him to do, or be the Author of Sin. Out of this Fountain cannot proceed ſweet Water and bitter; no more than whiteneſs can black the Wall, or heat make one cold. Every thing is juſt, becauſe God doth it. He cannot do that which is contrary to his Nature. He cannot Lie, becauſe he is Truth it ſelf. God30 canot Sin, becauſe he is perfect Righteouſneſs.
3. He is Judex Mundi, as Abraham ſaid, Gen. 18.25. And ſhall not the Judge of the World do R•ght? It is Abrahams acknowledgment of God in Covenant. He adem the World and ſhall judge the World. Theſe are atributed to him interchangeably, to make and judge the World, And he certainly will do Righ•. We may as eaſily ſuppoſe God•o ceaſe from being Judge of the World, as ceaſe to do Right. He i the Maker and Monarch of all men: who is his Superiour? To whom ſhall he give account? Who ſhall expoſtulate with him for Injuſtice? Or for fear of whom ſhould he warp? He can ceaſe to be, as ſoon as leave to be juſt. The Apoſtle improves his very reaſon, to demonſtrate the Righteouſneſs of God; Rom. 3.5,6. Is God unrighteous who taketh vengeance; God forbid; How ſhall God judge the World? It being an Office excluſively belonging to him, by reaſon of his indep•nd•nt h•bi•ual Juſtic•. He ſhall judge the World; that's a recieved Principle; from whence he•…ers31 that therefore God cannot do unrighteouſly. See Jer. 11.20. 2 Theſſal. 1.6.
Thirdly, we come to clear this Doctrine from Objections; for this Bright and Shining Truth is very Offenſive to ſore Eyes; as the moſt Evangelical Diſcoveries are not without Fierce Oppoſitions. It is the Devils work to Impriſon all Truth, but the nobler and more pretious Truths, muſt expect to be put in the loweſt and darkeſt Dungeon; as here now the Juſtice of God; the Flower and Crown of Heaven; how would he eclipſe this Fair Sun! And,
1. It is Objected,That God did Ordain ſome of his Creatures to Puniſhment and Damnation, without Fault and Deſert.
Anſw.Divine Purpoſes are very unſearcheable, they lye wrapt up in everlaſting Darkneſs and are covered in a deep Abyſs, none can Fathome the Bottom. Yet to this Objector, I ſay, it is moſt falſe: and a Calumny uſually caſt upon the Doctrine of Predeſt nation; and which the Rhetorick of our Adverſaries, is wont to blow32 up to the higheſt pitch of Aggravation even to the Impeaching of Gods Juſtice which is moſt Blaſphemous. But to the Anſwer,
1. God Created man for his own Glory, Ʋltimately; and if any Miſcarry through their own Default, (as it will be found they do,) God will be glorified in them as well as in others. The Howlings of them which periſh, ſhall render forth his Praiſe, as well as the Hallelujahs of them that are Saved. They both ſing unto the Glorious Attributes of the Bleſſed Trinity an everlaſting Canticle. Only in this great Conſort of the Intelligent Creation, the deſignedly Conſpiring Voices are as differing as the Condition of the reſpective Singers. Hell's Darkneſs ſhall as well contribute to Gods Glory, as Heavens eternal Splendours. As ſhadows Judiciouſly placed, do no leſs praiſe the Painter, than do the livelier and better Colours.
2. In Ordaining, he is to be Conſidered as a Lord, not as a Judge. Election and Reprobation being Acts of Power and Prerogative: ſo that in theſe the matter of Right and33 Wrong are not concerned. Gods Volitions and Decrees are not depending on any temporal Objects, as Motives thereunto; but determine without any Reſpect to any Diſpoſition in the Creature; and what Injuſtice can be therein? The clay ſhould not diſpute with the Potter. None ſhould argue againſt Divine Prerogative. Ratio quoſdam elegit & quoſdam reprobat, non habet rationem niſi Divinam Voluntatem. Aqu. 1 part 4. 23. Art 5.
3. He doth puniſh none without fault, nor condemn any without Deſert. God who is pure Juſtice, inferreth no prejudice upon the Creature, but as provoked by ſome Criminal miſcarriage; though it be certain, that the Reprobate ſhall dye, yet Sin, not the Decree is the cauſe of Death. Rom. 5.12. By Sin Death entred into the World. To crown or to damn is an Act of judiciary Power, and proceeds according to the Tenour of the Revealed Goſpel. The Eternal Decree of the Damnation of the very Devils, was never determined to be Executed otherways than for their own Miſdeeds.
342. It is objected,The Author of Sin cannot be juſt. Ergo.
Anſw.Innocency it ſelf cannot be protected from Imputations; though the Reproach will ſtick no faſter, than a Bur that is caſt againſt a Criſtal; fot it will eaſily appear, that God is neither Autho or Actor Peccati: He makes Sin no more than the Sun makes the Night. Though Bellarmin labour to impoſe this Blaſphemy on Calvin, Beza, and Zuinglius, as their opinions; Yet the Dominicans and ſome of his own Society, clear him, as ſaying, 1. That he willeth Sin permiſſively, otherwiſe it could not be, Miro & in•ffabili modo non fit praeter ejus voluntatem, quod etiam fit contra ejus voluntatem; Quia non fieret niſi ſinerit, nec utique nolens ſinit, ſed volens: As Aug. Enchirid. And again, Non ſinerit bonus fieri male, niſi Omnipotens etiam de malo poſſet facere bonum. Ibid. The Lord thought it better to do good with evil, than not to permit it: And it is acknowledged, that Sin the worſt thing that is, but the Exiſtence of Sin is not Evil; otherwiſe ſaith Aug. God would not permit it.
352. God concurs ad Actum & Determinationem voluntatis in particulari, non ad obliquitatem Actus. God doth concur to the Action and ſuſtains the Agent; For 'tis ſain, by him all things conſiſt. Coloſſ. 1.17. and Acts 17.28. In him we live and move, &c. 〈 in non-Latin alphabet 〉, we are acted by him So that the bare Action is good and the fault wholly remains with the Creature.
Obj.But he that doth not hinder Sin when he may, is guilty. So a wicked M•rcian asketh, why the Lo•d who foreſaw the event, did ſuffer Eve and the Devil to confer, and if•e were able, why did he not hinder Sin to be.
Anſw.Thus men preſuming upon certain A•ioms of Crooked and Diſtorted Reaſon, will und•rtake to paſs Sentence upon God. The Rule will hold true in Reſpect of men, qui non vetat peccare, cum poſſit, jubet; but not in Reſpect of God, who is bound to no Law; neither did he ſuffer Sin unreproved or unpuniſhed. Proſper and Hilarius both, with Auſtin, make anſwer to this Queſtion, why God did36 not hinder Sin? the cauſe may be unknown, it cannot be unjuſt.
3. It is Objected;God doth Diſtribute unequally, evil things to good men and good things to evil men.
Anſw.This is a bad and common Charge. The ſeeming Diſregard and Inequality of Providence, hath cauſed ſome to charge God fooliſhly. Among Heathens of old, we find Brutus, an able Aſſertor of Divine Providence, ſuch as he knew; when finally vanquiſhed by Antonius and ſaw ſuch bad Succeſs in ſo good a Cauſe, as he thought his to be, diſclaimed all Vertue and derided all Endeavours of living well, as vain and bootleſs. And Pompey when diſcomfited by Caeſar, blamed Providence, as if there were a Miſt over it. But both blamed the Sun, becauſe of their own ſore eyes. And theſe well-tempered Heathens were not alone, but men of other make have ſtumbled at the ſame Stone. It was Davids Caſe, Pſal. 73.2.3. As for me, my Step were almoſt gone, my Feet had well nigh ſlipt, for I was envious at the Fooliſh &c. and the Prophet Jeremiah, Chap. 3712.1. Why doth the way of the Wicked proſper &c. Which is as though he had ſaid, Why ſhall ſuch Weeds as Cumber the Ground be watered ſo plentifully and grow ſo exceedingly, when good Co•n is ſo thin and Lean? Why ſhall the Lyon and Raven, thoſe unclean Creatures, be ſpared, when the innocent Lamb and Dove are Sacrificed? The wi•ked flouriſh, like a Bay-tree, and enjoy a Conſtant Spring and Summer, though without Fruit, when the Saints, like good Apple-trees, have their Autumn and Winter? This hath touched good men to the quick; ſore eyes could not behold the glo•ious Sun-ſhine of wicked mens Proſperity, without much pain. But however God is juſt. Therefore to anſwer the Objection, I ſay, he that doth ſo finally, is unjuſt. Differt nunc D•us, non Determinat; God will have men to be known. Some ſerve him only for a Livery; dayes of Adverſity are Gods fans or Furnace; non Approbat facta Impiorum; he approves not the ungodly in their wayes; though at Gods Connivance and preſent Immunity of their Helliſh Practices, they38 make damnable Inferences of his approving them. Becauſe they have no Changes, they fear not God.
Object. 4.Suppoſe two perſons for natural Diſpoſition Equal, the one is taken and effectually called, the other left; is not here Reſpect of Perſons?
Anſw.Here is more bubling up of Carnal Reaſon againſt Divine Diſpenſation: the ſame Anſwer occurs here for Subſtance, as to the former.
1. Certain it is that theſe two Terms, Righteous Judgement, and Accepting of Perſons, are differently Oppoſite. But here is no reſpect of Perſons: the Working of God, on which the Object is founded, is actus Pote•tiae Liberae, potius quam Juſtitiae, an act of free Power, rather than of Juſtice. And Divines have received it for a Principle, That Accepting of Perſons, is not found in Gratuitis, in Acts of Bounty, wherein the Donor is at Liberty to diſpoſe of his free Gift, as pleaſeth himſelf; but in Debitis, in Acts of Juſtice and Righteouſneſs, wherein lieth an Obligation on him that Diſtributeth, to give39 every man his due. Hereon they Conclude, that in Divine Choice, God is no Debtor to any of his Creatures, but Acteth therein, not as a Judge, but as a Soveraign Lord and Liberal Benefactor, chooſing ſome, and paſſing by others; as without Injuſtice or Wrong to any, ſo without ſhew of accepting of Perſons, Auguſtin diſputing this Queſtion largly againſt the P•lagians, brings in the Inſtance of a man that hath two Debtors, of whom he forgives one, and requires full Payment of the other; if any demand the Reaſon, he anſwereth, It is my Will: and ſo God giveth Effectual Grace to one and not to another, this is his Free Power.
2. It is juſt, becauſe according to his Will and Wiſdom. Rom. 9.18. Therefore hath he Mercy on whom he will, &c. And therefore not injuſt, becauſe hidden to us. If this do not ſatisfie, I ſhall refer ſuch to conſider what one of our Antient Writers did to their Forefathers; Heron in Ep•ſt. ad C•eſiphontem, viz. The Apoſtle, ſaith he, having diſcourſed of this Myſtery, acknowledgeth their depths, and adoreth the Wiſdom of God in them,40 Dignare & tu iſta neſcire; concede Deo potentiam ſui; nequaquam te indiget Defenſore: Be thou alſo willing to be ignorant of ſuch things. Leave God to himſelf in mod•lling of his Decrees and Diſpenſations; he will be ſure to do it ſo, as not to ſtand in need of any Apology or Defence from thee!
4. Objected it is,What Juſtice is it in God, to command a man by his Word, the perf•r•…ce of which cannot be done by him, without the inward help of h•s Sp•rit, and yet in the mean whil•, deny that help•f the Spirit to him?
Anſw.Fair words; but a trick whereby men of towring Thoughts labour to bring the Royal Prerogative of Converting Grace, into the hands of ſinful Clay, and ſo derogate f•om the honour of him who is the Former of all things. But muſt it needs be a blemiſh to Gods Honour and a ſtain to his Juſtice, to command man to perform his Duty, though he have no ſtrength to perform it? Once he h•d ſtrength,•nd hath loſt it; but G•d hath not loſt his Right to command, though man41 hath loſt his Ability to obey. A Drunken Servant is not diſobliged to ſerve; nor a broken Merchant to pay his Creditors. It is a Right Rule to be obſerved in unknitting this Knot; Mandata Dei, non ſunt Menſura noſtrerum virium, ſed Regula Officii & materia praecum; as Molinus Contr. Amyrald. Precepts and Exhortations, ordinarily ſignifie the approving Will of the Commander, and his Duty to whom they are propounded; although ſometime the Duty of the Hearer, rather than the Will of the Speaker, be declared by them: They ſhew us what we ought to do, not what we can; they aſſure us what God will do when he pleaſeth, not what he is bound to do, Grace is free. N•ither can any Creature chall•…g••…f•ct•…l Grace at Gods hands, as a d•e Debt, ei•her to his Nature or his Labour; however ſome ſawcil•w•…and ſp•…k of God, as if he we•…bou•d to do this or that, to giv••his or the other Grace, even ▪ wh•…〈…〉produ•e no Promiſe, by〈…〉m•de himſelf a Debto•〈…〉is the zeal of Pet•r L•…rd. Lib. •. Sent•n. D•ſtinct. 4243. againſt ſuch men; Ʋt mihi videtur, hoc verbum [Debet] venenum habet, — nec Deo proprium competit, quia non eſt debitor nobis, niſi forte expromiſſo. To me, ſaith he, this word [he ought] or, he is bound, ſeems to have much poiſon in it, and cannot properly belong to God, who is no Debtor to us, ſave only in thoſe caſes, wherein he hath paſſed ſome free Promiſe. And I am ſure, our Saviour tells his Diſciples plainly, It is given to you to know the Myſteries of the Kingdom of Heaven, to others it is not given, Math. 13.11. And the Houſholder in the Parable, ſtops the Mouths of thoſe Murmurers that repined, as expecting more from him than it was his pleaſure to give, with the ſole conſideration of its being his Will ſo to have it, Friend I do thee no wrong, &c. Math. 20.10,13. Dei judicia nemo plene comprehendit, nemo juſte reprehendit.
5. It is Objected,God commanded Abraham to kill his Son.
Anſw.1. He may do that, which he hath forbid us to do; as appears out of Deut. 24.16. Compared with 2 Kings 14.6. For although by an expreſs43 Law, Magiſtrates be forbidden to put Children to Death for their Parents Sins; yet God, who is the Author of Life and Death, hath reſerved to himſelf a Liberty of ſo doing, whenſoever it ſhall ſo pleaſe him, by Reaſon of his ſupream Dominion over all; and therefore for him to Inflict inferiour temporal Puniſhments in that caſe, cannot but be accounted juſt; and the rather, if we Conſider, that Children may be accounted part of their Parents; for as a mans Wife is himſelf divided, ſo his Children are himſelf Multiplyed.
2. Gods command to Abraham was but Manda•um Explorationis, not Seductionis, a Command of Tryal, not of Seduction. God is ſaid to Tempt, when he puts us upon the Trial of our Faith and Obedience, that he may do us good in the latter end, Deut. 8.26. but to Seduce he cannot be ſaid to do. The Author of〈◊〉Good, cannot be the Author of Sin: as before is Noted.
Object.Did he not bid Shimei to curſe David!
Anſw.True; as a Puniſhment on44 David; but it was a Sin in Shimei: his ca•was to drive David to Deſpair, but God directed it to Humble him.
6. It is Objected;How it could ſtand with Justice in God to ſet forth his Innocent Son to ſuffer? From this the S•cinian party cry out againſt us, as if God were charged with Tyranny, in laying the Puniſhment of Offendors on our Innocent Saviour; which alſo drew from Brentius a L•t•eran, thi•Bl•ſphemy, D•us Pater in cruce Tyrannus egit erga Filium, &c.
Anſw.To which I anſwer, 1. It was with his Will, which is the Rule of Juſtice ▪ wi•h〈◊〉to his Infinite Wiſ•om. 〈◊〉•ſt juſ•…•…ſi quia Volitum, qu•mvis non t•…um qua V•litum, ſ•d qu••nus S•…l•ntia dictatum. Dei V•…tat•s eſt ſemper licet non C•uſ•. This was concluded on as the moſt Cong•nous and convenient mean to man•feſt Mercy and Juſtice; an exc•llent Temperament ſo that one doth no•oppoſ•the o her. God will not let Sin〈…〉, therefore he prov•…〈◊〉•…m to be Sacrific•d for Iſaac; a Mediatour to45 come between us and Wrath. However Reaſon do moſt gainſay this Myſtery, we muſt ſay, Taceat ista Mulier in Eccleſia; Let this woman hold her Peace in the Church. Hear what the word ſaith, and believe; Chriſt ſuffered that God might be juſt; Rom. 3.26. If this will not Satisfie, I anſwer farther.
2. Chriſt may be conſidered two wayes, viz. as he is in himſelf a Natural Body, without any Relation to us; and ſo no action of his concerned us, nor any of ours concerned him; or as he i•part of a Body Myſtical; in which Conſideration, his Actions and ours concern us jointly: for if the hand be Wounded, the•…ad will ſay, you•ur•me. Thus we read, 1 Cor. 12.26. If one M mber ſuff•r, all the Me•b•rs ſ•ffer with it. For in this R•l•…C•…ſ•ſtands to his People by Ver•…of〈◊〉graciou•Covenant m•de•…ween God the Father and Ch•…•…e Son, and ſecretly tranſ•…be•ween them, be•…re the Crea•ion of the World. From which Union between Ch•…and his Members is produ•…•word w•i•h Divines call〈 in non-Latin alphabet 〉, a mutual Communication46 of Properties; which work extends it ſelf ſo far, as that the Perfections and Excellencies which are Originally peculiar to the Perſon of Chriſt, are Communicated unto, and truely affirmed of holy men; 1 Cor. 1.30. and ſo the Infirmities, yea the Sins of his Members, are Communicated unto and Affirmed of, and Imputed to Chriſt. He was made Sin for us, 2 Cor. 5.21. though in the ſame Breath, the Apoſtle ſaith, He knew no Sin; both which are moſt true; becauſe our Sins are his Sins, by Reaſon of this Union: as the Debt of the Principal is alſo the Debt of the Surety. In which Senſe, Chriſt is ſaid to be ſlain from before the Foundation of the World, Revel. 13.8. even before he was Incarnat; becauſe of Abel, who was his Member and Type. Chriſt ſuffered for the Sins of his People, which are his Sins in that himſelf and Members are one; and no Injuſtice doth appear as to this Miniſtration.
7. It is objected;Good men are ſwept away in common judgments, as the wicked are.
Anſw.Outward things come alike47 to all. So Solomon; to Saints as well as Sinners. What they ſay of Tempers, that Non datur purum elementum, there is no pure, unmixt Temper, that is ſtrained and ſublimated and as it were framed into ſuch an Harmony, that it hath always an healthful Predominancy, but mixt, and whereby Diſeaſes break in; the like may be ſaid of Divine Diſpenſations towards the beſt of people; there is a mixture in them; the Saints are not ever ſingled out as Objects of ſenſible Mercies. Their Sun oftentimes ſets in a Cloud; their Ship in common Tempeſts is overwhelmed; But,
1. It is not ſo always. Noah and Lot ſhall be ſtanding Witneſſes thereof, ſo long as the World ſhall ſtand. They were ſtanding Monuments of Gods Preſervation, in the then Ruins of the Worlds Deſolation. Though an Houſholder ſpend and ſell the greateſt part of the Harveſt Crop, yet he will be ſure to preſerve a little Seed-Corn, to ſow his ground for a new Crop. Though Sodom be utterly deſtroyed by Fire, yet Jeruſalem is as a Brand pluckt out of the48 Fire. God maketh a light account of a whole City full of Sinners; he takes away the ungodly of the earth like droſs, Pſalm 119.119. which is put into the Fire to be conſumed. His own people ſhall be preſerved. Though he make a full end of all Nations, yet he will not make a full end of his people, but correct them in meaſure. He will have ſome to be Monuments of his Mercy, for in the midſt of Judgments he will beloved, as well as feared in his ſmiles.
2. Never as the wicked are; though in Afflictions, and National Calamities eſpecially, God oftentimes ſeems to make no diſtinction between the Objects of his Compaſſion and Fury, indiſcriminately involving them in the ſame deſtiny; yet his Intention makes a vaſt difference, where his infliction ſeems to make none: As when on the ſame teſt, and with the ſelf-ſame Fire, Chymiſts do urge the Gold as well as the bl•anded Lead; but withal foreknowing and deſigning ſuch a diſparity in the Events, as to conſume the ignoble Minerals, or blow them off into Droſs and Fumes, and make the Gold more pure and49 full of Luſtre. Even ſo doth God in his ſevere Diſpenſations towards his people in common with the wicked; to the one they are deſtructive, to the other Purgative, Iſa. 27.9. By this ſhall the Iniquity if Jacob be purged, &c. When the evil of Affliction overtakes a wicked man, it is to take away their Soul; when it comes to a godly man, it comes only to take away his Sin. A rotten cloath if it be ſcour'd and rub'd, it breaks and tears; but a piece of Braſs well ſcoured, will ſhine the brighter; Judgments on wicked mens falſe hearts, break them, but the ſame on good men, amend and better them.
Thus you ſee the Objections are but as oppoſing the ſhadow to the light, and a lye to truth; and how they who go about to put out the truth of God, by ſn•ſſing, make it burn the brighter. Neither indeed was it ever poſſible for the enemies of Gods Righteouſneſs by all their Engins to compaſs their Deſign; all the vapours of mens Brains, are not able to cloud ſo bright a Sun. The uſe of all follows.
And, 1. This Doctrine, like a50 direful Comet which carries with it Blood and deſtruction, ſpeaks dread and terrour, and it hath a double aſpect;
1. On the whole Land in general, and ſo it ſadly threatens, Conſidering,
Firſt, What is done by us. Sinful we are to aſtoniſhment: that of the Prophet may be applied to us, Hear O Heaven, and Hearken O Earth, I have brought up Children, and they have Rebelled againſt me! Secure we are, fearing no evil, ſetting light by the means, vapouring out the good Spirits of a pleaſant Land, in a vain Converſation. Our Calm and peaceable Goſpel dayes have brought forth in us Spiders and Caterpillars, and the like Vermine, even Pride, Luxury, Prophaneneſs, Atheiſm, Spirits averſe to the power of Godlineſs, and a ſound Reformation; Witneſs that general Apoſtacy to Formality, Will-worſhip, and ſtrange Inclinations to Popery, and ſuch-like innovations: and which is a great aggravation to ſhew our inexcuſableneſs, God hath been correcting us, to amend us, but we have been the more vile and ſinful. Hoſ. 7.1. When I would51 have Healed Iſrael, then the Iniquity of Ephraim was diſcovered, &c. Zeal is exceedingly decayed, the word ſuppreſſed, and Religion meets with much ſnarling and oppoſition every where. How impudent is Sin grown? God looked for purging of the Land, and behold it is more defiled. When the Pot boyleth the Scum is diſcover'd. Baths bring forth Corruption (if it be in the Body) into the Skin: God hath been reforming the Land; and our Wickedneſs appears the more. Time was when Sin began to be aſhamed, to creep into Corners, to be out of Faſhion, but now it is grown brazen faced, walks in the open Streets, ſeems to be in requeſt more than ever. Thus our Sins teſtify againſt us, are grown up to Heaven, and darken the Sun, put out the Moon, ſeal up the Conſtellations, to intercept the paſſage of Prayer thither, and to ſtop the influences of the light of Heaven from deſcending hither; or to knock at the Gate, to ſollicite for vengeance upon us.
Secondly, what the Lord hath done to others ſo offending; even took away his Glory, and gave them up into52 the Enemies hands; bringing them into a Spiritual Egypt: Witneſs the famous Aſian Churches now under the Mahometan Tyranny. There was a time when the Vineyard, Iſa. 5.4. ſhould have afforded red Wine, and then it might have expected Watering every moment, and Continued Preſervation, but this Vineyard Degenerating, inſtead of Red Wine, it brought forth Wild Grapes; and then inſtead of keeping, the Lord threatned to take away the Hedge, and pull down the Walls thereof: inſtead of Preſerving it from hurt, to let it be eaten up, broken down, inſtead of Watering, to command the Clouds to yield it no Rain.
Thirdly, Conſidering, what he hath done amongſt us; how he goeth on by Degrees. God is juſt, and when the Number is up, the rod will certainly fall; when the Corn is ripe, the Sickle is prepared. Though he break not the Candleſtick, he may, for ought we know, remove it, and not leave ſo much as any quality, title or Property of a Church; he may deal with us, as he did with Epheſus; and who knows but that the Lord53 hath ſaid of us in this Nation, as he did of the old Church of the Jews, Deut. 32.32,33. Their Vine is the Vine of Sodom, &c. Sure I am, he hath already begun to cut the Vine, till it bleed; and if Repentance ſteps not in to turn away Wrath, he may be provoked to ſay to England as he once did to Paleſtina, Jer. 2.21. I Planted thee a noble Vine, wholly a right ſeed; how then art thou turned a degenerate Plant of a ſtrange Vine unto me? And not only loan us out, but ſet us to whole-ſale; and make the Kingdom an Holocauſt to his juſt Indignation.
2. On the prophane and ungodly in ſpecial. This Doctrine is to them an Arrow ſent from Heaven, Feathered with Wrath and headed with Ruine. It is a hand from Heaven, an Alarm from thence. Conſidering,
Firſt, what the Lord hath threatned, Deut. 29.19,20. The Lord will not ſpare that man, he ſhall not eſcape. Do not think the Lord to be a God of Clou ts, one, that however he ſpeak heavy words, yet will not do as he ſaith; ſay not with them in54 Iſa 5.13. Words are but Wind; and with them in the Goſpel, God forbid! Do not fancy to your ſelves a God made up wholly of Mercy, and ſo act arbitrarily, living as you pleaſe: for verily you will find, he hath blows as well as words, and that the cry of Sin, will moſt certainly be followed with the eccho of Wrath. Clouds contains the ſhowers of Rain that fall on the earth, and ſo do Threatnings contain the Judgments that purſue Sinners. As in the Revelations, you never read that the Heavens opened, but ſome great matter followed; ſo it is here. Hath the Lord ſpoken, and ſhall he not do it? Verily, his word ſhall not paſs away unfulfilled!
Secondly, what he hath done, to the Old World, Sodom, Achan, Ahab, Saul, Herod, and ſuch like Sinners againſt their own Souls. He hath made Arrows of all Wood, and vengeance of all Creatures to puniſh their Demerit, he hath fallen upon them more ſwift than Tempeſts, Eagles, or impetuous Storms. They are ſo many viſible Sermons, and ſpeak the determinations of God,55 real Stories to be read by you, that you may not become Stories for others to read. Then ſhall he ſpeak to them in his Wrath, &c. Behold theſe examples in a way of particular application, as bringing Tidings of Ruine, and ſaying, Ʋnleſs you Repent, you ſhall all likewiſe periſh. As Judges uſe to hang up notorious Offendor in Chains, to be a terrour to all Spectators, ſo hath the Lord done with many obſtinate Sinners; he hath Thundred and Lightned over their rebellious heads, none of them were able to reſiſt his Juſtice.
Thirdly, Conſidering what you have deſerved; even to be delivered up to a reprobate ſenſe, Rom. 1.28. to Believe a lye, 2 Theſ. 2.11. to be turned into Hell, where your Horrour and Lamentations ſhould be the Muſick of Gods Juſtice, and the Heraulds of his Righteous Severity to all Eternity.
Object.But ſhall we be ſo dealt with?
Anſw.Yes, without Repentance and ſpeedy turning to God. It is but as he is juſt, he will find you out. The Rocks and Mountains ſhall not be56 able to ſhelter you from the Wrath of him that ſits on the Throne. May the terrours of God prevail with you! O be importunate with the moſt High to cut the thred of your Wickedneſs, that you may not ſpin it out to a full Length. Put to your own ſtrength to break off the Match between you and Sin, and Sue out a Divorce; Break off thy Sins by Righteouſneſs, ſaith Daniel to Nebuchadnezzar. Cut this Gordian Knot. If you have any Generoſity of Spirit, any ſparks of Sobriety, conſider your latter end; now begin to found a retreat, fold up your Enſigns; It is not too late, the door of Grace is yet open. Proteſt not to perſevere in Miſchief, like Devils. There are none but enraged Spirits, that will be healed by the Experience of their own ill, and bury themſelves in their ruin. Wiſe men alwayes make a Medicine for themſelves of others Folly.
Ʋſe 2.This Doctrine ſounds moſt incomparable Comfort to all the beloved of God, and called unto Holineſs; Conſidering,
Firſt, what he hath promiſed; Pro•. 28.13. Iſa. 1.18. Ezek. 18.22,57 25,26. 1 John 1.9. &c. Theſe are a Noſegay of ſweet Flowers taken out of the Scripture-garden; make uſe of them; Let your Meditation, like the Bee, ſuck the ſweetneſs of them. They'le prove as Bezar-ſtone to keep you from fainting under your Sins and Sorrows. Get more acquaintance with them, O Ye Sons of Adoption. Be not like unskilfull Lapidaries, little valuing the worth of ſuch Orient Pearls, which are the Riches and the only Treaſure of the Heirs of Glory, on this fide Heaven. Suck at theſe Breaſts; take Courage from thoſe Heavenly Influences.
Secondly, Conſidering what he hath done. He hath been Mindfull of his Covenant, neither will he forget. Heb. 6.10. God is not unrighteous to forget your work and labour of Love, which you have ſh•wed towards his Name, in that ye have ministred to the Saints, and do miniſter. 2 Theſſ. 1.6,7,8.
You have three ſure Foundations to build upon.
1. You have his Attributes of Juſti•…and Truth. Whatever he hath pr•miſed, ſh•ll be performed. His58 promiſe may lye a long time, as Seed, under ground, but it is all the while a Ripening. Shall not God be true? If not, who ſhall? He will be ſo far from coming ſhort of his word, that he will better it. He often ſhoots beyond the Mark of his Promiſe, never ſhort of it.
2. His immutable purpoſe; 2 Tim. 2.19. The Foundation of God ſtandeth ſure, &c. and, The Gifts and calling of God are without Repentance. It cannot be ſaid of God, as it is of man, that though his Goodneſs be ſweet, yet it is ſhort, though he can do enough for us, yet his mind may change or his Promiſe be broken; No, as he is liberal in all his expreſſions, ſo he is unchangeable in his intentions of your good. Where he loves, he loves ever.
3. You have his Seal and Earneſt, Epheſ. 4.30. 2 Cor. 5.5. called the firſt Fruits of the Spirit, Rom. 8.23. as Iſraels Grapes in the Wilderneſs, were the first Fruits of Canaan; what pledge can be more certain than the Earneſt of the Spirit: Epheſ. 1.14. If this Foundation fail, you may well ſay with the Prophet David,59 What ſhall the Righteous do? But ſooner ſhall the huge Rock be broken into bits, and thrown as Pebbles and Cockle-ſhells upon the Shoar, by the violence of Waves; ſooner ſhall the Mountains that God hath ſet faſt by his ſtrength, be overturned by the breath of Tempeſtuous Winds, than the Promiſes which are founded upon the immutable Power of God and his never failing Goodneſs, be in the leaſt Iota made void and of none effect.
Now as ſome kind of Artificers, after long poring on a piece of black work, finding a dimneſs in their eyes, are wont to take an Emerald, or ſome other green thing, by the verdure whereof they may be refreſhed, and their Spirits cheered; thus Believers when dulled and puzzled with the conſideration of ſad, ſtrange and contrariant Events in the World, may for their ſpiritual Relief, make uſe of this Cordial, theſe conſiderations laid before them, their luſtre will be exceeding cheering to the eye of Faith.
Ʋſe 3.Hence is offered ſom•thing of inſtruction; and that diverſly:
60Firſt, In matters of Contentation and ſubmiſſion to all his Diſpenſations. Providence is the beſt Herauld to Marſhal us, and we ought to fit down content, without murmuring at Gods diſpoſing Juſtice. Thus Job practiſed; The Lord giveth and the Lord taketh, &c. Mauritius the Emperour, when his Wife and Children were Murthered before him, and his own eyes afterward bored out, uttered this Speech, Juſtus es Domine & Recta judicia tua: Thou art Righteous O Lord in all thy ways. That we are ſpared it is his Mercy; that we are puniſhed, cannot be unjuſt. However things go in the World, could we have hard thoughts of Sin, all our thoughts of Gods dealings with us, would be moſt honourable.
Secondly, in matter of Imitation; and ſo,
1. For Magiſtrates, in executing Juſtice. Here's a Copy for them to write after. See the Rule, Deut. 1.16. Judge R•ghteous Judgment, between every man and his Brother. Juſtice is the Soul of Judgment. An unjuſt Judge, is a Soleciſm, a contradiction. God will do Juſtice upon men,61 be they what they will be; ſo muſt Magiſtrates execute Juſtice impartially. They muſt be the Law enlivened; they muſt be〈 in non-Latin alphabet 〉, as Plutarch ſpeaks, Living Images of God; who when he is in the greatneſs of his Power, is moſt juſt. Though he could check all the world that ſpeak againſt him, yet he will do righteous things, Pſalm 48.10. Thy Right Hand is full of Righteouſneſs. Gods Right Hand is an embelm of of his ſtrength, and it is full of Righteouſneſs. Thus ſhould men be exalted to higheſt place of Judgment, they ſhould be full of Righteouſneſs. It is not enough that Juſtice be in the Laws, but it muſt be in the Judges too, elſe no honour, no ſ•curity of a Kingdom: Juſtice in the Law, is like Gold in the Mine, which while it is there only, doth no man good; but when in the Magiſtrate, it is like Gold coined, for Uſe and Honour.
2. For Miniſters, to declare his Righteouſneſs, and not to fear for any Amazement; Concealing it before great men, covering thoſe Sins with62 Silence which they know them guilty of. Greatneſs muſt not be a Buff-coat to any mans Wickedneſs. We know Phyſitians and Chyrurgeons (and ſo Miniſters) are ſometimes allowed to be Cruel. The Lapping up of the Pills of Reproof, in much Pap and Sugar, by allaying the bitterneſs, frequently the Operation is fruſtrated. Miniſters muſt not Complement Souls into Hell. They muſt not feaſt mens ears, but Wound their Hearts; not lick the ſores of great ones, and Bite the Sores of poor ones. This is not juſt. Nathan did not ſo; nor John the Baptiſt before Herod, nor Paul before Felix; nor Chryſoſtom before Eudoxia, nor Ambroſe under Theodoſius; nor Bernard it ſeems by his Diſcourſe to Eugenius. Let no Siniſter End divert you from the Publication of Gods Juſtice. It is a work of your Place and Office. It was the work of Chriſt, of his Apoſtles and Miniſters in all ages. O, manifeſt ſome Sparklings of this Diviner Spirit, becauſe ſo like that which appeared in thoſe Tranſcendants among Preachers. Lo I am with you!
3. For People in all their earthly63 Tranſactions. As one wrote to Egidius Abbot of Norinburg, concerning the 119. Pſal. Haec non ſunt Verba ſolum Legenda ſed Vivenda; ſo may I ſpeak here to you; theſe things are not ſpoken and Written to be heard or read only, but to be lived. This, the Grace of God which hath appeared to all men, teacheth you. A Duty as neceſſary to Salvation, as that which immediately refers to God himſelf. Moſes came out of the Mount with both Tables in his Hands; the Second as well as the firſt. They muſt go both together; one ſtone in a Mill will do but little good. A Bird cannot Fly with one Wing. Many pleaſe themſelves with a Single Conſcience towards God in the firſt Table of the Law, having little Regard of the ſecond towards man; this Argues little Sincerity. You muſt give God and men their due: Practice Righteouſneſs.
Ʋſe 4And laſtly, The Uſe is for Reformation and Preparation to meet the Lord, Amos 4.12. The Lord is juſt and the Judgment day is at Hand. Currat ergo Paenitentia, ne praecurrat Sententia, ſaith one. Mittamus94 Preces et Lachrymas Cordis Legatos, ſaith another. Haſte, haſte to meet the Lord with Entreaties of Peace. By hearkning to his Word, believing and doing it; by Humbling your ſelves under his Rods, or at the Report of his Judgments. And to this end,
1. Caſt away your Sins, every man his Idols. Come out of the crooked Paths of Pride, Hypocriſy, Oppreſſion, Barrenneſs and whatever is contrary to Godlineſs.
2. Give your ſelves to Faſting and Prayer, and Mourning, Joel 2.12,13,17. Perhaps you may find Compaſſion. Who knoweth but that the Lord may Return and leave a Bleſſing behind him.
3. Put on Chriſt, and take him in your Arms. Zeph. 2.1,2,3. Gather your ſelves together, yea, gather together, O nation not deſired: Before the decree come forth, before the day of the Lords Anger come upon you. Rom. 13.12,13. The day is far ſpent, the night is at hand: Let us therefore cast off the Works of Darkneſs, and put on the Armour of Light. Let us walk honeſtly as in the day; not in Rioting and Drunkenneſs, not in Chambering and Wantonneſs, not in Strife and Envying. But put ye on the Lord Jeſus Chriſt. — This is the Garment with which you may come boldly before the Lord.
(EEBO-TCP ; phase 2, no. A80868)
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