Mount Pisgah, or, A prospect of heaven being an exposition on the fourth chapter…Movnt Pisgah, or, A prospect of heaven being an exposition on the fourth chapter…
Mount Pisgah, or, A prospect of heaven being an exposition on the fourth chapter of the first epistle of St. Paul to the Thessalonians, from the 13th verse, to the end of the chapter, divided into three parts / by Tho. Case ...Movnt Pisgah, or, A prospect of heaven being an exposition on the fourth chapter of the first epistle of St. Paul to the Thessalonians, from the 13th verse, to the end of the chapter, divided into three parts / by Tho. Case ...
Thomas Case 1598–1682London: printed by Thomas Milbourn for Dorman Newman, 1670
[32], 165, [42] p. · 130k words · Wing C837 · ESTC R10699
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
That way of Justification, which tends most effectually to settle Peace in the Conscience of a poor Convinced Sinner, that must needs be God's way of Justification:
The first Proposition: is founded upon that blessed Truth, which the Holy Ghost witnesseth, Heb. 6.18, 19. the willingness of God, that the Heirs of Promise may have strong Consolation; the result thereof is this, that what-ever medium is aptest to beget strong Confidence and Assurance in their hearts, God is graciously pleased to make use of it, for their abundant satisfaction.
The second Proposition, namely, that, Justification by Faith (in the sense before explained) is the aptest medium to establish solid peace in the bosom of a poor sensible Sin••r, may appear by comparing Works and Faith together. Send a poor Sinner to his own Righteousness, which is of the Law, sc. his own good works, Holiness, Fasting, Prayer, or the best Service that ever he did for God, they can afford him little ground of Confidence; alas, hinc illae lachryae, hence his fears, and doubts, and diffidence do arise; His Prayers need Pardon, his Tears need washing,
This was that which scared Paul from coming to the Law for Justification. Why, saith he, I through the Law, am dead to the Law, q. d. That I seek not to the Law for Justification and Life; The Law may thank it self; I come to the Law for Justification, and it convinceth me of sin: I plead my innocence, that I am not so great a Sinner as others are; I plead my Righteousness, my duties, and good meanings, and good desires; and it tells me, They are all too light; the best of my duties will not save me, but the least of my sins will damn me. It tells me, mine own Righteousnesses do,
as filthy rags, defile me; and my duties themselves do witness against me: I plead Repentance, and it laughs me to scorn; It tells me, my Repentance needs Pardon, and my Tears need washing: Besides, if they were never so good, What careth it for my Repentance? It looketh for my Obedience, perfect, and personal, which, because I have not, it tells me, I am Cursed, and pronounceth Sentence; and when it hath so done, it hath no mercy at all for me, though I seek it carefully with
⟨p. 156⟩
Tears. What can I expect from so severe a Judg? I'll come no more at that Tribunal: Behold, I appeal to the Gospel; there Repentance will pass, and Tears will find pity; there imperfect obedience (so sincere) will find acceptance, (though not to Justification.) There, there is a better Righteousness provided for me; an exact perfect Righteousness; as perfect, as that of the Law; for it is (indeed) the very Righteousness of the Law; though not performed by me, yet by my Surety for me, The Lord my Righteousness. I, here's a foundation for the feet of my Faith to stand upon;
The second Proposition, namely, that, Justification by Faith (in the sense before explained) is the aptest medium to establish solid peace in the bosom of a poor sensible Sin••r, may appear by comparing Works and Faith together. Send a poor Sinner to his own Righteousness, which is of the Law, sc. his own good works, Holmess, Fasting, Prayer, or the best Service that ever he did for God, they can afford him little ground of Confidence; alas, hinc illae lachry•ae, hence his fears, and doubts, and diffidence do arise; His Prayers need Pardon, his Tears need washing, 1his very Righteousness will Condemn him; here is no place for the sole of his foot to stand upon• If thou, Lord, should'st mark iniquity, O Lord, 2who shall stand? 3This was that which scared Paul from coming to the Law for Justification. Why, saith he, I through the Law, am dead to the Law, q. d. That I seek not to the Law for Justification and Life; The Law may thank it self; I come to the Law for Justification, and it convinceth me of sin: I plead my innocence, that I am not so great a Sinner as others are; I plead my Righteousness, my duties, and good meanings, and good desires; and it tells me, They are all too leight; the best of my duties will not save me, but the least of my sins will damn me. It tells me, mine own Righteousnesses do, 4as filthy rags, defile me; and my duties themselves do witness against me: I plead Repentance, and it laughs me to scorn; It tells me, my Repentance needs Pardon, and my Tears need washing: Besides, if they were never so good, What careth it for my Repentance? It looketh for my Obedience, perfect, and personal, which, because I have not, it tells me, I am Cursed, and pronounceth Sentence; and when it hath so done, it hath no mercy at all for me, though I seek it carefully with ⟨p. 156⟩Tears. What can I expect from so severe a Judg? Il'e come no more at that Tribunal: Behold, I appeal to the Gospel; there Repentance will pass, and Tears will find pitty; there imperfect obedience (so sincere) will find acceptance, (though not to Justification.) There, there is a better Righteousness provided for me; an exact perfect Righteousness; as perfect, as that of the Law; for it is (indeed) the very Righteousness of the Law; though not performed by me, yet by my Surety for me, The Lord my Righteousness. I, here's a foundation for the feet of my Faith to stand upon;
here, I can have pardon of all my debts, though the Law will not abate me one farthing; here be long white Robes, though I never spun a thread of them with my own fingers. To this Tribunal will I come, and here will I wait for my Justification; If I Perish, I Perish.
Yea here, Obj. may one say, is foundation for presumption to stand on; here's a Bed for Security to sleep in; here's a doctrine to send men merrily to Hell; while they break the Law, to tell them, There is one that hath fulfilled it for them; while they sin, Christ hath Righteousness enough to justify them: Surely this is a doctrine; that makes God not only the Justifier of Sinners, but the Justifier of sin too: So disputed the Free-will men of those times against the Apostles; and so the Free-will men of our times against us: but, for Answer.
Yea here, Obj. may one say, is foundation for presumption to stand on; here's a Bed for Security to sleep in; here's a doctrine to send men merrily to Hell; while they break the Law, to tell them, There is one that hath fulfilled it for them; while they sin, Christ hath Righteousness enough to justifie them: Surely this is a doctrine; that makes God not only the Justifier of Sinners, but the Justifier of sin too: So disputed the Free-will men of those times against the Apostles; and so the Free-will men of our times against us: but, for Answer.
1. Answ. The Apostle disclaims the Consequence with a vehement negation. Absit. (q. d.) God forbid any one should be so impudent to force such a scandalous Conclusion upon such immaculate Premises.
2. He shows the reason of it; and the reason is taken from the New Covenant, wherein God hath inseparably joined the merit of Christs Cross, and the power of Christs Cross together; in so much, that whosoever hath a share in the merit of the Cross for Justification; hath also an interest in the power of his Cross, for Mortification: He instanceth in himself, Verse 20. I am Crucified with Christ, q. d. While, (through grace) I appeal to the merit of Christ's death, for my Justification; I can also (through grace) evidence my appeal ⟨p. 157⟩to be Scriptural, by the power of the Cross, whereby the World is Crucified to me, and I to the World.1
2. He shews the reason of it; and the reason is taken from the New Covenant, wherein God hath inseparably joyned the merit of Christs Cross, and the power of Christs Cross together; in so much, that whosoever hath a share in the merit of the Cross for Justification; hath also an interest in the power of his Cross, for Mortification: He instanceth in himself, Verse 20. I am Crucified with Christ, q. d. While, (through grace) I appeal to the merit of Christ's death, for my Justification; I can also (through grace) evidence my appeal ⟨p. 157⟩to be Scriptural, by the power of the Cross, whereby the World is Crucified to me, and I to the World.1
And as it is with me, so it is with all truly justified persons; for they that are Christ's, have Crucified the flesh with the Lusts and Affections thereof. They have Crucified them, 1and they do Crucify them: they are upon the Cross, and with their Lord and Redeemer refuse to come down, till they can say with him, It is finished; therefore let the scandal of the Cross, and of Justification cease for ever.2
And as it is with me, so it is with all truly justified persons; for they that are Christ's, have Crucified the flesh with the Lusts and Affections thereof. They have Crucified them, 1and they do Crucifie them: they are upon the Cross, and with their Lord and Redeemer refuse to come down, till they can say with him, It is finished; therefore let the scandal of the Cross, and of Justification cease for ever.2
2The Sinner's necessity to such a justification in the day of Judgment. Phil. 3.6. Inveniri in Christo, tacitam habet relationem ad Dei judicium; in ijs nullam invenit condemnationem, quia justitiá, qualem esse requirit, i. e. perfectâ ac cumulatâ exornatos nos invenit; nempe justitia Christi per sidem nebis imputa•a. Bern. in loc.
Secondly; The other indispensable necessity the Sinner hath of such a Righteousness to his Justification, is, For the securing of his Appearance in the day of Judgment.
The great Apostle, who had as fair a show for a legal Justification, as any other in the world, protesteth he dares not think of appearing without this positive Righteousness in the last and dreadful Judgment; But, oh that I may be found in him, not having mine own Righteousness, which is of the Law: In Him, in Christ, not in my self: in his Mediatory Righteousness, not in mine own Personal Righteousnesses; away with them, they are but filthy Rags, rotten Clouts, dog's meat in comparison of Christ's Robes: Give me the Righteousness which is of God by Faith; of Gods Ordination, and of Faith's Application: That, that [the Righteousness of the Law fulfilled by Christ in my behalf]! and then the Law cannot say, black is mine eye; I fear it not: In that, if I appear not, I am undone for ever. Behold, here is the Sinner's necessity of such a Justification,
Peace of Conscience, and
Boldness in the day of Judgment.
The great Apostle, who had as fair a shew for a legal Justification, as any other in the world, protesteth he dares not think of appearing without this positive Righteousness in the last and dreadful Judgment; But, oh that I may be found in him, not having mine own Righteousness, which is of the Law: In Him, in Christ, not in my self: in his Mediatory Righteousnes, not in mine own Personal Righteousnesses; away with them, they are but filthy Rags, rotten Clouts, dogsmeat in comparison of Christ's Robes: Give me the Righteousness which is of God by Faith; of Gods Ordination, and of Faith's Application: That, that [the Righteousness of the Law fulfilled by Christ in my behalf]! and then the Law cannot say, black is mine eye; I fear it not: In that, if I appear not, I am undone for ever. Behold, here is the Sinner's necessity of such a Justification,
Peace of Conscience, and
Boldness in the day of Judgment.
I come to the fourth Account. The Excellency of the Redeemer: This way of justifying believing Sinners, doth infinitely become the excellency of our glorious Redeemer, set forth, Heb. 7.26. Such an high Priest became us (saith the Apostle) who is holy, harmless, undefiled, separate from Sinners, made higher than the Heavens.
I come to the fourth Accompt. The Excellency of the Redeemer: This way of justifying believing Sinners, doth infinitely become the excellency of our glorious Redeemer, set forth, Heb. 7.26. Such an high Priest became us (saith the Apostle) who is holy, harmless, undefiled, separate from Sinners, made higher than the Heavens.
Harmless,] He did no sin, neither was there guile found in his mouth, 1 Pet. 2.22. He that would expiate the guilt of others, must have none of his own; so expounded, Verse 27.
Harmeless,] He did no sin, neither was there guile found in his mouth, 1 Pet. 2.22. He that would expiate the guilt of others, must have none of his own; so expounded, Verse 27.
Undefiled] Immaculate in respect of his humane Nature, 1as well as of the divine, without the lest stain or spot of a sinful Nature in him: to the same end also he must be
Ʋndefiled] Immaculate in respect of his humane Nature, 1as well as of the divine, without the lest stain or spot of a sinful Nature in him: to the same end also he must be
