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could see eternal things in temporal, and measure Chap. 7. Heaven by an Astrolabe of Earth. In their Ik- M karim, in the Articles of their Creed, there is one touching the Resurrection of the dead. Those Ancients had some obscure knowledg of life eternal : but in and by Christ it is set forth plainly and clearly, in lively and orient colours. Heaven, as it were, opens it self, and in pure discoveries comes down and approaches near unto our faith. It is now plain that the true worshippers shall ever be with the Lord, shall see him and be like him; shall enter into his joy, and be swallowed up there ; shall have a Crown of life, a weight of glory, and that to all eternity. All this is as clear as if it were writ with a Sun-beam: Hence the Apostle faith, That Christ brought life and immortality to light, 2 Tim. 1.10: and again, That before, the way into the holiest of all was not made manifeft, Heb. 9. 8; that is, That light or manifestation of this Reward which was under the Law, was as none at all in comparison of the pure and great discovery of it which is under the Gospel. The servants of God need not say, What shall we have? The Reward is before them, the Celestial Paradise is in plain view, to attract their hearts into the holy ways which lead thither.
In this display of Truth, we have a notable proof of the truth of our Religion. . Admirable are the harmonies and compliances between the two Testaments; the Substance, though but one,corresponds to the Types and Shadows, though very many. The Mes. fiah in the flesh, notwithstanding the vast distance in time, fully answers to the Messiah in Promises and Predictions. All things concur and conspire together
Chap. 7. to evidence the truth of our Religion. It was the u m observation of some of the ancient Fathers , That
there is umbra in lege, imago in Evangelio, veritas in cælo, a shadow in the Law, an image in the Gospel, the Truth in Heaven. Hence we may thus conclude, That Religion, which was in the Law in shadow, in a darker representation ; which is in the Gospel in the image, in a more lively representation; and which leads to Heaven, where is perfection of light, and eternal life in the thing it self; That Religion must needs be true. Or we may go higher than the Mofaical Law, and conclude thus: That Religion which in the morning of the World, immediately after the fall of man, appeared in the first Promise of the Mer-siah; which afterwards appeared in types and more Promifes; which after these, shone out illustriously in Jesus Christ ; which at last introduces into the perfect day in Heaven ; That must needs be true. The succession and harmony which is in these things, tell us, that infinite wisdom did order and dispose the fame. Now after the Evangelical light is clearly re-vealed to us, what manner of persons ought we to be? How thankful should we be that we live in the shining days of the Son of man ? The Pagans are in gross darkness, but we have the Divine light shining round about us. The Jews had some dawnings and strictures of light; but we have the Sun, the full Globe of light : We need not now grope in the dark after happiness, Christ the true light is come, the glory of the Lord is risen upon us in the pure light. of the Gospel. How lhould we believe and adhere to the Promises! God hath performed the great Promife of the Meffiab, and it is not imaginable that he
should fail in the other, which are but appendants to Chap. 7. that great Promise. The Promises now have a double seal, Gods Veracity, and Christs Blood ;' and in all reason we should seal them up by our faith ; not to do so, is practically to say, that God may lye, or Christs Merits fail. In what truth and obedience should we walk ! No lust should now be indulged, no duty should now be baulked. Every holy beam must be welcome, as coming from Heaven to guide us thither. Every Command of God must be precious; as being the Counterpane of his heart, and proved to be such by the obedience of his own Son in the flesh. Now to walk in darkness, is to reproach the holy light which shines round about us. To be falle to God who is so true to us, is no less than horrible ingratitude to him, and in the end will prove utter ruine to our souls ; it being utterly impossible for us, while we are false to him, to be true to our felves or our own happiness. How fpiritual should we be in worship! With what holy fear, faith, zeal, devotion, should we serve him! Our spirits should be consecrated and offered up to God; our duties should have warmth and life from the inward parts; the infinite Spirit must not be mocked with a shell, a meer body of Worship. Jesus Christ the Substance being come, we must not rest in the shadows and rituals of Religion. God is real in promises, and we should be so in fervices. He will give us the best Reward, even Heaven it self; and we should give him the best we have, even our hearts, that he may dwell there till he take us up into the blessed Region, to dwell with him in glory ; in so doing we shall at once be true to him, and to our own happiness. :'3
CH A P. VIII:
and Reason. It hath a double act, Confervative, and
from the. Ataxy. L'AVING spoken of the Divine Attributes, I F now proceed to speak of Providence, which in a special manner directed this great Dispensation, God manifest in the flesh; in which, as we have feen, the Attributes of God do eminently appear. Providence is more than Previdence; aproca is not nude Prescience; it is, as a learned man speaks, Precognitio cum cura, a Precognition with care. It is the Divine Reason of the Supreme Lord, which disposes of all things ; it is that ad of God whereby he doth in eternity pre-ordain, and in time direct every thing to the great end of all, his own glory. The Scripture doth very fully set forth this : of him, and
through him, and to him are all things, Rom. 11. 36: Chap. 8. Of him as the Author, through him as the Conservator and Director, and to him as the ultimate End, are all things. He giveth life, and breath, and all things, Acts 17. 25. In him we live, and move, and have our being, ver. 28. The original, the continuance, the guidance of all is from him. As a mighty Monarch he doth whatsoever he pleaseth in heaven and in earth. Pfal. 135. 6, He doth according to his will in the army of heaven, and among the inhabitants of the earth. None can stay his hand, or say unto him, What dost thou? Dan.4. 35. All places are within his dominion, all creatures are under his government : Known unto him are alt his works, ár' ciūros, frometernity, Acts 15. 18. He worketh all things after the counfel of his own will, Eph. 1. 11. That the things in time may answer and go true to the counsels in eternity,Providence works and watches over every thing;
Angels are not above, nor: Worms below the care of · it. It reaches to the great Image of Earthly Monar
chy, Dan. 2. It humbles it self to hairs and sparrows, Mat. 10:29, 30. Natural Agents, though determined ad unum, cannot act without the concurrence of it. Free Agents, though upon the wings of liberty, cannot flye out of its dominions. Meer Contingents, as the Lot, are ascertain'd by it. In every thing it firs at the stern, and moderates the event: .
The Philosophers do, at least in some sort, own a Providence. Thus Theophraft, dhe gag réitwy eggenti di hé å mere zi ise sý sexpire, There is a Divine Principle, by which all things both are, and continue to be. Thus Aristotle, What the Governour is in the Ship, the Driver in the Chariot, the Master in the Dance;the Law