•>■} rioi r •,>•■ -1^' W^ * ly'*' Nlf ; ^•?:4. Ja\: ■,.u ~ ' V No. Case, No. Shelf, No. Book, PRINCETON, N. J. , V Dutti!.on .S:l i^. ife in our Brains-, but by keeping it, we will grow wife in our Hearts. If an Angel from Heaven did preach to us ; yea, if the Lord Jefus Chrift did himfelf preach to us, it would be of no Service nor Ufe, if we kept not the Words in our Hearts : We muft do as Mary.^ who kept all thefe r ^i,. •: Things, and pondered them in her Heart: And then, when we read, hear, " '" ''" ^^' and keep the Words of God, it follows thereupon, B 2 Second, :- 4 Of the Holy Scriptures. Second, An AfTurance of great Gain -, we will be blefTed thereby. This Salvation and BlefTing can we better difcern, when we confider the Profit and Gain we have of reading, hearing, and keeping the Word cf God.' For, Rom.x. 57. I. We receive Faith ; Faith comet h hy hearing, and hearing by the Eph" if 8 ^* ^'^^'^ ^f ^^^- -^^^^'^ purifies the Heart from Sin : The Tord Jefus fays. Now ye are clean through the Word which I have fpoken unto you: And St. Paul fays, By Grace are ye'faved through Faith. 2. We become thereby able to withftand Sin ; When Jofeph was per- fuaded to Adultery by his Mafter's Wife, then was his Knowledge in the Word of God, the only Armour whereby he defended himfdf from Gen.xxxix. 9 Temptation : Ho'X, fays he, can I do this great JVi eke dnefs, and Sin againji God ? When Sin arifes in our Thoughts, then can we be hindred therefrom by the Word of God : For by holy and godly Meditations, ■ can we drive away all worldly Thoughts, that may arife in our Hearts. 3. We become thereby zealous in our Devotion •, the Lord complains, that the Prophets were light : A light Chriftian is foon perfuaded to Sin: W/^e can lightly blow a Feather where we will : There are many Feather- light Chriftians, who, when there arifes a little Storm of Temptation, at once are ready to fall off and fink : On the contrary •, the Word of God makes a Chriftian flrong in his Faith. 4. We come thereby apt to prayers \ for Prayer is a Lamp, and God's Word is the Oil in the Lamp •, as the Lamp, having no Oil, goes out, likewifc goes the Lamp of our Prayers out, when it is not nourifiied by the Word of God •, befides, the Word of God gives us Words, when we will pray, and can't utter our Meaning. 5. W^e become thereby bold and patient in Sufferings: See how bold Job xai. 16. j^J ^y^5 jj^ 2IJ |-jjg SuiFerings ; Though the Lord jlay we, fays he, yet will I trufi inhivn. WH^at made St. Paulio bold in his Troubles? That he -oni. V. 3,4, ^^y^^ jy^ gl^yy Ij^ 'tribulations, knowing that 'Tribulation worketh Pa- tience, and Patience Experience, and Experience Hope, and Elope maketh not apamed. The Rcafon of this Boldnefs was, as he fays afterwards, Be- caufe the Love of God is Jhed abroad in our Hearts by the Holy Ghoft, TTal i 5 which is given unto us : A Child of God under Af^liftion, is as theLilly ^' under the Snow, and like a Tree planted by the Rivers of Water, that bringeth forth his Fruit in his Seajon, his Leaf (hall not wither. 6. W^e become thereby Partakers of the Kingdom of Heaven after this Life -, for the Lord fays in our Text •, Search the Scriptures, for in them ye think ye have eternal Life •, and they are they which teflify of me. We will then, in the Name of the Lord, take the Holy Scripture be- fore us, and fee what' Book it is, fince it contains fuch high and holy Things, that we thereof can be inftrufted, and have the eternal Life. The Lord give his Grace hereto. A?nen. Explanation Of the Holy Scriptures. Explanation of the Text. ^here was at Jerufalem, hy the Sheep Market^ a Pool called Bethefda, having five Porches ; in thefe laid a great Multitude of impotent Folks of blind^ halt, and withered, waiting for the Moving of the Water \ for an Angel went down at a certain Sea fan into the Pool and troubled the Water ; who] oever then firfi after the troubling of the Water , fieppedin, was made whole of what f oever Difeafe he had. There was a certain Man which had an ^nfirmicy thirty and eight Years, him did Jefus make whole on the . Sabbath Day : This vexed the Jews, that Jefus had wrought Miracles on the Sabbath, and began therefore to difpute with him, accujinghim of break" ing the Sabbath -, Chrift ufed many Arguments againft this Accufation, whereby he fheweth that he was the Son of God, and 'Lord over the Sab- bath ; and among other Arguments, Chrifl calls upon the Scripture, faying^ Search the Scriptures ; for in them ye think ye have eternal Life ; and they are they which teftify of me. Our Saviour means by the Word Scriptures, the Bible, that is, the Word of God, wrote by the Prophets, Evangelijls, and the Apofiles, whom God ufed in this Caufe, as Secretaries or Clerks •, and they were holy Alen, infpired with the Holy Ghofi, in order that we fhould be in- ftru^ed by their Writings, to know and to do the Will of God, and there- by obtain eternal Life and Salvation^ We have to obfervehere, Firfi, The Certainty of the Holy Scripture. That there is fuch a Book, which is the Word of God, diftated by the HolyGhoft, can be proved by thefe three following Arguments. 1. The own Teftimony of this Book •, the Holy Scripture (hines of its own Light, not having Occafion to borrow from any where elfe ; as the Light of the Sun convinces us of its Brightnefs j fo has the Scripture his own convincirg Teftimonies of its Godlinefs : It is the Spirit that '^W^^^^^- ^' beareth Witnefs, becaufe the Spirit is Truth. Read in the Old or New- Teftament, and you iliall find, that all that is faid there, is faid of the Lord himfelf, or his Son Jefus Chrift -, or fpoken by holy Men by God's Order, We will find here and there the Words and A(5tions of the Wicked ; but they are related for us to abhor them : Who dares then fay, that this Book is not from God, fliewing its Authority by its own Teftimony ? We have therefore no Need of going to the Pope, or any where elfe, for to get a Confirmation hereon, is the Difciple more than his Mafter? Is the i-'ope more than John the Baptift ? The Jews did fend to him, and he bore Witnefs of Cliritl, but Chrift refufeth his Teftimony,- faying, F receive not Teftimony from Man. When a Minifter is in the Inilpit, he muft take his Authority from his Doctrine-, fo taketh the -^ * ^■^' Scripture Teftimony from his own Authority •, for that is the true Light, wherefrom all Do6trine muft take their i igiit. Alfo we find in the Holy Scripture, great Pow^^r to inftrud, to reveal all lecret and hidden Thoughts, . 6 Of the Holy Scriptures, Thoughts, to withftand all falfe Dodlrine, to drive away Idolatry, and to cotnfort in all Tribulations, and oppofc all Temptations •, all which can be effe6led by the Word of God alone : Thereby were the ^hejfalo- nians periuaded to believe, and to embrace the DoiTtrine preached by St. Paul ', thereby did the Hearers of St. Peter, become fo pricked in their Hearts, that- rhey did not know what to do, before St. Peter advifed Acts il.37,38 them, To repent^ and be baptized in the Name of Jefus Chrifi^ for the Luke xxiii. Remijfion of Sins : Thereby was one of the Malefaftors converted bc- ^^' fore ever he knew where to find the apoflolic Church. 2. The Teftimony of the Church ; for, fince the Holy Scripture isfo full of godly Words, wonderful Miracles, and deep Myfteries, from the Beginning to the End, is all fo Mrrnohious, and is all Truth •, therefore has the whole C^hriftendom always -::|jCk no wledged this Book to be the Wford from God's own Mouikj-y'^i^d none has ever .dared- to. contradi(5l or'^fbwart it, with any found R&a{op 4 fo that this Book, which has been conferited to, and has been.rccei^^ by fo -many Millions who lived at the Time, or juft after it was Wfote, and has been fiiace; acknowledged in fo many hundred Years, cardiri- no-Manner be now Cbntradicted by any one. They might as well difpiif^i?I%_Sun her Light •, wherefore, fo long as the Church acknowledges tliiis ^ook to be the Word of God, lives confor- mable to its Commands, and alters not the leaft Tittle thereof; .fo long is fuch a Church, a true Catholick Church ; therefore did St. Paid call iTlm iii ic ^^^^ Chriftian Church, '^fbe Pillar and Ground of the 'Truth : For as So- ' vereigns have their Orders on publick Pillars, that every one can read them, fo we find the V/ord of God in the Church, that every one can learn of them the Lord's Will and Commands. 3. The Teflimony of the Holy Ghofl in the Confcience. If any doubts of this Book, let him read in it -, confider and ponder on what he reads -, live conformable to it, and pray to the Lord for the AiTiftance of his Holy Ghofl, and he fhall find fuch pricking in his Heart, and, by the Teflimony in his own Confcience, be convinced, to confefs, that this Book is the Word of God. It will go with him, as with the Samaritans, who, after the Woman had told them that Chrifl was there, and they John iv. 42, i^^^ fpoken to hirn -, /aid unto the Woman, Now we believe not hecaufe of thy Saying ; for we have heard him, and know that this is indeed the Chrifl, the Saviour of the World: Likewife can the Chriilian Church teflify the Holy Scripture to be the Word of God ; But by reading, hearing and meditating thereon, the Holy Ghofl v/ill teflify it in our Hearts. We have now to confider, Firfl, The great NecelTity of the Holy Scripture. Our Saviour com- mands to fearch the Scriptures •, and what is there that we ran do with greater Profit ? There are two Reafons that fhould bring us to the fearching of the Scriptures. I. God's Of the Holy Scriptures. ^ I. God's Command. Search is a Word of Command : Chrifl: did not fay what the Jews did, but what they ought to do : He had in the fore- going 38th Verle, upbraided them of their Unbelief and Negled of the Scriptures : Thereupon he commands them in our Text's Words, what they fliould do with greater Attention. It has pleafed the good and gracious God, always to preferve the Bible, that it is not altered in the leart; although the Jewifti Church erred greatly againft it, as we may obferve of our Saviour's Complaints. As God would not fuffer the Book Mat. xxiii.z, of Nature altered by the Heathens, although they corrupted it with Sin againft Nature •, fo did the Bible always remain unaltered, although the Jews erred greatly againft the true Dodlrine thereof ; yea, not in the greateft Wars, when whole Countries were dt-ftroyed, has this holy Book lu fit red any Damage. When Jerufalem was deftroyed the firft Ttnie, by tiie King of Babylon^ and the Tribes brought into Captivity, and even the Temple burnt, then were the Scriptures prefer vcd, as we can conclude from the Words of the Prophet Daniel^ who was one of the Captives, and underftood of the Scripture •, the Time when Ifrael was to be relieved ; which Scriptures were MoJes^%^ and the other Prophets. i\fterwards when they came home to their own Country again, in or- der to rebuild the City and Temple, they had the Bible with them : In the laft d'::ftroying of Jerufalem by the Romans^ the Bible was preferved ; as we can fee, fince we have it yet. 2. Our own Need and Want. Had we not the Bible, then v/ere we as Heathens i of whom St. Paul fays, 'That they are Strangers from the p 1 •• Covenant of Pro'mife^ having no Hope^ and ^without God in the World. It would go with us, as with them that were on board with St. Paul, who, fVhen neither Sun ncr Stars appeared^ and no fmall Tempefi arofe^ bad no Hope to be faved. But, the Word of God is a Lamp unto <7«r A6^sxxvii.2o Feet^ and a Light unto our Path. It is a perfed Light, that enlightens us ^^^^- ^^-^''^• in all that is necefiary for us to know to Salvation. It is a clear fliining '°^* Light, fo that every one can fee thereby, and learn what is required of him ; It is a true Light, having Light ot itfelf like the Sun ; It is a con- tinuing Light, that iliall burn fo long as the World ftands. We have alfo a more fur e Word of Prophecy •, whereunto ye do ivell that ye tahHeed^ , Peter i 10 as unto a Lights that floineth in a dark Place^ until the Daydarvn, and the Day-Star arife in your Hearts. Next have wc to conftder, 'Thirdly., The Writers of the Holy Scriptures •, our Saviour fays in our Text, Scriptures. Who has then wrote thefe Scripture? The Bible is not wrote from the Beginning of the World j for then did the t^arents learn their Children by heart, and was in them Days, the Dodhine tranlplan- ted from Generation to Generation by Word of Mouth, until the Time of Mofes., who was the firft that began to write by the Command of God, after the Children of Ifrael were gone out 0^ Egypt., 2454 Years after the Creation. It is worth obfervmg, that although Mofe's did not » live. I Of the Holy Scriptures. live at the Time of the Creation, yet has he wrote fuch a true andexad Hiftory of the whole Tranfadlion, as if he had been prefent from the firft Day, and had heard or feen the Order and Words that the Lord ufed ; The Reafon therefore is, that the Spirit of God dictated to him, all what he fhould write j for Mofts was a high inftruded Man of God, with whom the Lord fpoke Face to Face, as a Man fpeaketh nnto his Friend. Afterwards the Lord wrote with his own Finger the Ten Com- mandments upon the two Tables of Stone, and delivered them to Mo[es\ fince that, have the other holy Men wrote, all by the Infpiration of the Holy Ghoft -, for if they had wrote without Orders from God, they would have committed a high and treacherous Crime : Thefe holy i«fpired Men have been, 1, True andjuft ; They did not write after their own Thoughts, but 2Tim.iii.16. alone by the Infpiration of the Holy Ghoft, and wrote what they had Johnxix.35. j^g^j.(j 3p)j fgej^ . for ti^ey (3iri not hide away even their own Faults. 2. Harmonious, Although the Prophets and Apoftles wrote at diffe- rent Places, Times and Languages •, yet, for all, they agree, and don't write againft one another, contrary to temporal Writers, who oftentimes contradid themfelves. Herefore are the Prophets faid to fpeak with one Lul-ei -o l^outh. '■^" '■ ' ' 3. Sound in Faith and Dodrine -, For, fince they were all infpired by JohDxvi.i3. theHoly Ghoft, and God him felf dictated to them, then could they not err ; neither write again ft the Truth. 4. Mean and ignorant before their Call. Mc^es was a Shepherd -, Elijah a Ploughman •, Amos a Herdman, and a Gatherer of Sycomore Fruit ; Mathew a Receiver of Cuftom •, Lucas a Phyfician, and the Apoftles all Flfhcrmen-, but after their Call to this Office, they received Knowledge and Intelligence, of what they fhould write and fpeak ; for when the Holy Ghoft inftrufts, can Man be foon inftruded to Perfedion. The Rcafons why it has pleafed the Lord, to give and reveal his Vv'^ord, are as follows : 1. Since the Memory of Men was not to be depended upon, efpecial- ly in fupernatural Caufes. W^e can hardly apprehend the Earthly, much lefs the Heavenly Things -, and it is a great Blefling that Writing is inven- ted, fince it is the greateft Help to Memory. 2. Eecaufe Men did encreafe and multiply. For fince one Country af- ter another, did receive the Word of God, and the Chriftian Church be- came enlarged ; therefore did the Apoftles and Evangelifts write to chem, whom they could not perfonally inftruft with Prcachirg. 3. For the greater Certainty. The Do(5trine we receive by W^ord of Mouth, is not fo durable, neither to befo much depended upon, as what is wrote down, efpecially, if it concerns fpiritual Things •, for if the true Doclrine had not been wrote down, there would have been many more erroneous Opinions in Chriftianity, than there is already. We have to confider. Fourthly, Of the Holy Scriptures^ , 9 Fourthly^ The Dlvifion of the Holy Scripture. Search the Scriptures, whereby we muft not alone underftand the Old Teftament, as it was of old, in the Time of Chrift's Incarnation, but alfo of the New, fo as it is now in our Days. The Old Teftament is that Part of the Bible, containing the Books that were wrote before the Birth of Chrift, called the Time of Promife, or the Time under the Law •, of which Books Genefis is the firft, and the Prophet Malachi the laft. The New Teftament is the other Part of the Bible, containing the Books wrote after the Birth of Chrift, called the Time of Revelation, or the Time under the Golpel ; whereof the Gofpel of St. Matthew is the firft, and the Revelation of St. 7(5;^/7 is the laft. , The Scriptures in the Old and New Teftament, are called canonical or fundamental, fince they contain the Grounds of the Chriftian Faith, where- fore Chrift and the Apoftles did always ufe them, to confirm their Preach- ing and Doftrine with. We find befides in the Old Teftament, fome Books called Apocrypha,, which are good and exemplary to read, but can in no Ways ferve to the Confirmation of any Article of Faith •, for they are not wrote by the Infpitation of the Holy Ghoft, as having many Faults and Contradic^ tions in them ; and therefore not counted among the Canonical : We have to obfcrve, Fifthly, The Holinefs of the Scriptures. Our Text fays : For in them ye think, ye have eternal Life. What is the End and Aim of all our Troubles, Sufferings, and Defires .? Is it not the eternal Life? This we. can find in the Holy Scriptures -, not as Phyfic in a Box, but as the only Means that can help us to the eternal Life; therefore are the Scrip-t tures like warning Lights, whereby we can fee to arrive through this . wicked World, into the heavenly Glory. Our Saviour fays in our Text; T'e think. We muft not accufe the Scriptures with any Falfliood, as if it fliould promife us what we can't find in it .- No ! but Chrift accufes here the Jews of their Uncautioufnefs, and own Conceit, and likev/ife their Explanation of the Scriptures-, where- fore St. Paul writes of them •, Even unto this Bay, when Mofes is read, -Cor.iii. 15. the Vail is upon their Hearts : Like many among the Chriftians, who are of Opinion, that becaufe they read and hear the Srciptures, go to Church, receive the Sacrament, give Alms, fing and pray, they therefore ftiall enter into the Kingdom of Heaven, and receive eternal Life, although they have no living Faith ; No ! but they who read the Holy Scriptures, hear the Word of God, go to Church, receive the Sacrament, or per- forming any pious or charitable Adtions, thereby feeking Jefus Chrift, by a true Faith, have the eternal Life: He that hath the Son, hath Life, j joj-inv, 12. and he that hath not the Son of God, hath no Life. Let us alfo con- fider, C I. Of •10 Of the Holy Scriptures, Sixthly^ The Glory of the Holy Scripture. Our Saviour fays Incur Text ; They teiiify of me: The Holy Scriptures teftify of the Perfon, Of- fices, and Benefits of Chrift. I. Of his Perfon. That he is the fecond Perfon in the Bleflfed Trinity, Pfal. ji. 7. fj.^^e (3q^ 2nd true Man in one Perfon ; true God, born of the Father * '"' '^' from Eternity ; and true Man, born in the Time of the Virgin Mary. Lukei --i 2. Of his Offices. That he is our King, Prieft, and Prophet : Our Heb. ix.^14. King, for he reigns over us with his Spirit and Word. Our High Prieft; JVho through the eternal Spirit^ offered himfelf without Spot to God ; and Jhall therefore his Blood purge our Confcience from dead PForks, to ferve the living God. Our Prophet : For he has revealed to us the Will and Plea- fure of his Father ; has reconciled us with God, and interceeds for us. Heb- xii. 2. 3. Of his Benefits towards US. He is the yf/p^^ and the 0;»^^(7, the Hof. ii. 19. Beginning and End of our Faith, He is our Bridegroom, who has be- trothed us unto himfelf in Righteoufnefs, and in Judgment, and in lov- ing Kindnefs, and in Mercies, and in FaithfuJnefs, that we Ihould know Ads X. 38. j.j^^ Lord. He is our Chrift-, for God anointed him with the Holy Ghoft ' and Power. He is our Judge-, for he is to judge every one, according to , Sam. xii. 7. that he hath done, whether it be good or bad. He is our Ehenezer\ for Ifaiah ix. 6. hitherto has the Lord helped us by him. He is the Prince of Peace -, for John X. 1 1 . he has obtained the everlafting Peace with God for us. He is the good Shepherd \ who has given his Life for his Sheep, for to free them from iPet. 1. ^^-^he Power of Satan. He is our Redeemer -, for he has redeemed us not with corruptible Things, as Silver and Gold, but with his own precious Mat ix I " ^lo^^l- ^^ ^^ ^"^ Phyfician ; and has healed our fpiritual Sickncfies. He Lukexix. 10 is our Saviour % for he has faved us when we were loft. He is the pro- mifed Seed of the Woman ; who has bruifed the Head of the Serpent. He is our Guide \ for he is the Way, and the Truth, and the Life ; the Way we fhould walk in, the Truth we fhould walk after, and the Life Gen. iii. i ". we fhould walk unto. He is the Way in his Example, the Truth in his Doctrine, and the Life in his Sufferings and meritorious Death ; and there are a great many more Benefits which are innumerable. Who would not thenfearch the Scriptures, fince they bear fuch a glo- rious Teftimony of Chrift : And is the Bible an heavenly Apothecary, wherein we can find a true Remedy for all our fpiritual Difeafes } It is a Prayer*Book, and we can learn therefrom to pray rightly. It is a Book of Virtue and Vice -, for we find therein the Virtues we muft pradice, and the Vices we muft abhor. It is a Book of Examples; for therefrom we can learn how to behave ourfelves in Temptation. It is a Receipt - Book-, for therein we can find the Receipts for our Sins, by the Blood of Chrift. It is a Book of Teftimony -, tor all the Prophets witncfs, that, through his Name, whofoever believeth in Him, fhall receive Remifiion of Sins. Yea, the Bible is an Armour, whereon there hangs a thoufand Bucklers, all Shields of mighty Men. Search therefore the Scriptures, all Men, Of the Holy Scriptures. I j Men, high and low, young and old, big and fmall, fince you are intrcated and commanded thereunto -, and ye fhall thereby receive fuch great Re- ward. You might afk, how fhall we fearch the Scriptures ? 1 . Buy you a Bible, that is the beft Furniture we can have in our Houfes ; we oftentimes lay out Mony on fmall Matters, whereof wc have little or no Profit ; why won't we then lay it out for a Bible, where- of we can reap fo many Benefits ; Solomon^diys>\ Get IVifdom, gei Under- 'p^ov. iv. 5. Jianding. But how fhall we get Wifdom ? Buy a Bible, and you have Wifdom in your Hands ; read diligently therein, and you will get Wif- dom in your Head •, and keep the Word, and live according to its Commands, and you will get Wifdom in your Hearts. 2. After you have bought a Bible, read diligently in it *, we can be- llow whole Days, Weeks, Months, yea, even Years, in reading tem- poral and worldly Books -, but for to read the Bible, we can not, and oftentimes will not, find any Spare of Time. Worldly Men are like Qiiickfilver, which has no Refl •, their Thoughts are always here and there, to and fro, like a Bird from one Limb to another. 3. In reading of the Bible, fearch the Scriptures with Reverence and Devotion. He that will read, or hear the Word of God, to any Profic or Purpofe, mufl firfl put away all flefhly and worldly Thoughts, and befeech the Lord for the AfTiftance of his Holy Ghoft, for to enlighten his Reafon, and incline his Heart to preferve what he hears or reads. What will it fignify, if we reader hear the Word of God, and arc not truly refolved to live according to it. That Seed is evil fowed that yeilds no Harvefl -, fo is reading of no Profit, if not accompanied with outward Aftions, and likewife with a fincere Refolution. To fearch the Scriptures is the Work of the Soul, not in flying Thoughts, hke the Dog who fobs of the Water, and runs away from it : But in the perufmg of the Scrip- tures, take this Advice ; do not read much at one Time,, but break off, and ponder, and confider, with fincere Meditations, on what you have been reading. It you are not able to buy a Bible, get a Catechifm, and fearch in. that ; for that is an Extra6t of the Bible, and contains all what is neceffary for you to know and believe to Salvation : If you can't read, get another to read for you ♦, go often to Church, and liften with due Attention and Reverence to the preaching of the Scriptures, whereby you will be in- ftrufted. The Lord give every one of us his Spirit and Grace, that zve may al- 'Ways -put a true Value on his holy JVord, for the Sake of our Saviour y, Jefus Chrifl. Amen. IL SERMOR. ^^^ 12 Of G O D. II. SERMON. O F G O D. The Text flands in the Gofpel of St. John, Chnp. JV. verfe 24. Ged is a Spirit ; and they that wor/Jjip lllm^ miift worjljip Him in Spirit and Truth. . T Introduction. 'T is a mournful Complaint, that the I>ord made of the Ignorance of his People, in the Caufe of their own Salvation •, faying, by the Pro- phet Ifalah^ the firft Chap, third and fourth verfe. Ike Ox knowetb his Owner, and the Afs his Mafier^s Crib % but Ifrael doth not know^ m'j People doth not conjider : Ah finful Nation. The Prophet fets forth three Things in thefc Words. Firft, The natural Senfe of the Beafts. The Ox knoweth^his Owner, and the Afs his Majler^s Crih^ The Lord is pleafed here, not to take Example or Similitude of the fubtileil fort of Beafts ; as a Serpent, Stork or Dog \ but of the dulleft fort, as an Ox and Afs, who, although they are dull by Nature, yet know their Owners and Benefjftors. Balaam^ Afs knew her Owner ; for when Balaam fmote her with a Staff, then did the Lbrd'open her Mouth, and fhe faid unto Balaam : What have 1 '^^'^'^- ^^^'' done mito thee^ that thou haft [mitten me thefe three Times -, am not I thine Afs, upon which thou haft ridden, ever fince I was thine, unto this Day, Likewile do we find feveral other Creatures praifed in the Scrip- tures j as the Ant of Carefulnefs, the Spider of Laborioufnefs, the Stork, Turtle, Crane, and Swallow, of obferving the Times. But here the Lord' complains of. Secondly, The fcandalous Ignorance of his People. Ifrael doth not know, my People doth net confidtr. Men fliould be careful, fince the Lord has been pleafed to give unto thern Realon and Senfe, whereby they are feparared, and above the Beails; but they are oftentimes worfe than even the dulleft of Beafts -, in Wickednefs, they are fubtile enough; bun in the Knowledge of God, they arc dull and ignorant : Ifrael won't know, that Hof. u. 8. j.|^g Lqj.^ g^^^g j.|^gj^ Corn, Wine, Oil, Wool arid Flax. When a Man is in Honour, and don't confider it, then is he worfe than a Bead. Adara was in great Plonour in P^r^^//^, but fince he did not remain in it, he be- came' like the Beafts ; for the Lord made him Coats of Skins of the Beafts, Of GOD. 13 Beafts, that he fhoiild learn of them, to be obedient to his Creator : So fcandalous can Men become by Difobedience. The Beafts never leave off their beaftly Nature •, but many Men lofe their human Nature, by Difo- bedience, and become Dogs, Hogs, Lions, Bears, Scorpions, Vipers, and even Devils thcmfelves, as our Saviour fays of Judas the Traitor. Men are apt enough to underftand the World, and all worldly Things; but to know, and ferve God, as their Lord and Maker, are they dull and unwilling. The Heathens had more Regard for their Gods, than Ifrael for the true God, who had brought them out of Bondage, by fo many Miracles •, whereof the Lord complaineth, faying -, Hath a Na- tion changed their Gods, la'hich are yet no Gods ? But my People have . .. changed their Glory ^ for that which doth not Profit, Be aftonijhed, ye Heavens, at this, and be horribly afraid, be ye defolate, faith the Lord. Thirdly, The Lord puts therefore by the Punifhment. Jh I finfiil Nation. Ah, is a little Word, but contains all temporal Punifhment, and eternal Damnation -, the Lord calls them, finful Nation ! for they that don't know God, are finful; fince they want whereby they can abftain from Sin; and that is the Knowledge of the living God. He that fait!-4, I know him, and keepeth not his Commandment, is a ,^j^^^.. Lyar, and the Truth is not in him. They knew God, but would not " "' Z^' obey him : They thought if they did but offer their Sacrifices, and ob- ferve the outward Ceremonies, that was enough, and were not further concerned how they lived; as we can fee of the following in faid Chapter- The Punifhment of fuch fenfeleis People, will be greater and harder, iir.ce they knew-the Will of God, and lived not according to it; For that Servant that knew his Lord's Will, and prepared not him/elf, neither did Lukexli. 47. according to his Majter^s PVill, (hall be beaten with many Stripes. For, be- fides that, they flia'lnot profper in their Undertakings; as the Lord threat- neth, faying; Becauje there is no Knowledge of God in the Land -, there- fore Ihall every one that dwells therein languifh ; fo lliall this Ah I befall ,^^^ .^ them after Death, In flaming Fire, for Vengeance on them that know not God, and that obey not the Gofpel of our Lord Jefus Chrifl. And it will be the harder in the Day of Judgment, when it will go better with Tyr 2 Thef. i. 8. and Sidon, than with Corazin and Bethfaida, v/here Chrifl had often preached, and wrought many Miracles. Therefore, that we fliall not be like Horfes and Mules, who have no Senfe, but mufl be ruled with the Bridle, will not we be in our own Light; but, according to our Duty, ftrive to learn to know God rightly; whereto our Text will ferve. Whereof we will take to Confideration, thefe three Heads. First, That there is a GOB^ Second, What this God is in his Fjfence, Third, What Honour and Service we owe to this God, H Of GOD. Explanation of the Text, Firji^ We have to enquire that there is a God. Our Saviour coming on^his Journey to a City of Samaria., called Sichar, near the Mount Gerizim, where the Samaritans had built a Temple, where there was a Well called JacoFs Well, fat him down by this Well, being weary of his Journey •, there cometh a Woman of Samaria to draw Water, Jefus faid unto her. Give me to drink. Then faid the Wo- man to him. How is it that thou being a Jew, afkeft Drink of me, which am a Woman of Samaria ? For the Jews have no Dealings with Samaritans. Jefus anfwered and faid unto her. If thou kneweft the Gift of God, and who it is that faith to thee. Give me to drink ; thou wouldft have afkedofhim, and he would have given thee living Water; The Woman thinking that Jefus fpoke of the Water in the Well ; faid unto him. Sir, thou haft nothing to draw with, and the Well is deep ; from whence then haft thou that living Water ? Thereupon explains Jefus this living Water, faying. That whofoever drinketh of this Water, fhall never thirft ; But this Water fhall be in him a Well of Water, fpringing up into everlafting Life. And when the Woman again under- ftood that Jefus fpoke of natural Water ; then did he break off the Dif- courfe, and faid unto her. Go call thy Huftjand, and come hither. The Woman anfwered, I have no Huft)and. Jefus faid unto her. Thou haft well faid, I have no Huft)and : For thou haft had five Huft)ands, and him whom thou now haft, is not thy Hufband. The Woman finding that Jefus knew her Secrets, took him to be a Prophet, and began to talk of Religion, faying, Sir, I perceive that thou art a Prophet ; Our Fathers worftiipped in this Mountain ; and the Jews fay, that in Jeru- falem is the P\ace where Men ought to worftiip. She wanted to know, which of the two Parties were in the Right. Jefus thereupon inftrufls her concerning the true Worftiip, faying •, Woman, believe me, the Hour cometh, fwhen theMeflias is come, and has fatisfied with his own Blood, whereby all levitical OflFerings will be ended, and the Gofpel is preached over the whole World,) when ye ftiall neither in this Mountain, neither at Jerufalem worftiip the Father: But in every Place ftiall a pure Offer- ing of Devotion, be off^ered unto the Name of the Lord. Thereupon explains Jefus to her, in our Text's Words, How the true Worfhip- pers ftiall pray and worftiip God, and that in Spirit and Truth ; bccaufe God is a Spirit, faying ; God is a Spirit, and they that wor/hip him tnuji wor/hip him in Spirit and 'Truth. Of this we have to confider, that there is a God. The Samaritans knew very well that there was a God ; Therefore faid the Woman ; Our Fathers worfliipped on this Mountain. We know bet- ter, the Lord's Holy Name be praifed for it, that there is a God ; altho* the Fool fay in his Heart, there is no God ; they acknowledge an Al- mighty Power with their Mouths, but deny it with their Anions ; Such Fools can be convinced that there is a God, i . Of Of GOD. 15 1. Of the Nature. The Heathens who don't know God, know for all that there is a God -, which they can conclude, of the Creation of the World ; as ^t. Paul writes of them ; which Knowledge is a natural Knowledge, wherewitli every one is born. So that there is not one Na- tion in the Univerfe, that don't acknowledge the Being of a God ; yea, many Nations have chofen rather Sticks, Stones, and other Images for their Gods, than to be without a God. This inbred natural Knowledge of the Being of a God, increaleth by the Sight of the World, and of all that is therein. So fays the Pfalmift ; l!he Heavens declare the Glory o/Pfal. xix. i. God^ and the Firmament Jheweth his handy Work. So many Stars in the Skies •, fo many Birds in the Air •, fo many Drops of Water in the Sea ; fo many Sand-Grains on the Earth •, fo many Flowers in the Fields ; fo many Days in the Year •, fo many Hours in the Day ; fo many Moments in an Hour, are all fo many Evidences of the Being of an Almighty God. The Firmament, with Sun Moon and Stars, have ftood fo many thou- fand Years without Support or Pillar. The Earth gives its Seed, and produces in due Seafon ; Winter and Summer, Day and Night, follow one another fo regular ; and Man is fo wonderfully formed in his Mother's Womb : All this is the Work of an almighty artful Mafter, who has created, preferved, and daily brings forth every Thing in fuch complete and ample Order, fo that nothing is loft -, and therefore fays Solomon -, God has ordered every ^hing, by Meafure, Weight and Number : Juft as if every Thing in Nature was numbered and weighed •, for if there was too much in Nature, that would be burdenfom •, if too little, that would weaken Nature. 2. Of the Confcicnce. The Woman of Samaria^ was convinced in her Confcicnce, that Jefus knew all her fecret Wickednefs ; alfo our Con- fcicnce convinces us, that there is a God, who knows and fees all our Doings ; for Confcience is a Letter from God to the Soul, and is the Vicar of God ; and is as the Eccho of the Voice of God, which occafions fuch a Fright and Terror in the Mind, that a Sinner cannot forbear it : Hereof comes it, that the Wicked is always chafed even of a fhaken Leaf. Lev.xxvi.36. We have many Examples of Murderers, and other Malefadtors, who could never reft in their own Confciences, before they revealed their Crimes ; and if others would not puniih them for their Crimes, have even laid violent Hands on themfelves. What made C^;« fay-. My PuniJh-yi^i.Kxy'n.^. ment is greater than lean hear ? A guilty Confcience. What made Judas fay ; I have finned^ in that I have betrayed innocent Blood ? A guilty Confcience. He was very ready and willing to receive the thirty Pieces of Silver •, but now he was fo pricked and troubled in his Confcience, that he went and hanged himfelf. 3. Of the Holy Scripture. There is not one fmgle Leaf in the Bible, that do not confirm that there is a God. Who created Heaven and Earth, the Sea, and all that in them is ? God. Who promifed unto Men Re- demption by the Seed of the Woman ? God» Who brought the Sin-Flood over i6 0/ G O D. over the World? God. Who deftroyed 5^Jo;;? and Gomorrah, with Brlm- flone and Fire from Heaven ? God. Who fpoke with Abraham, Ifaac, and Jacob, and promifed unto their Seed the Land of Canaan ? God. Who brought the Children o^ Ifrael out of Egypt ? God. Who wrought fo many Miracles ? God, Who fpoke with the Prophets and others ? God, Who would then doubt that there is a God, who fees and knows all Things ? yet we fee many live in the World, as if there was no God, Jer. V. 21. but the Spirit of the Lord calls them ; Foolip People. Secondly, We have to confider what this God is in hisEffence. Since we are now convinced that there is a God; What is then this God in his Effence ? No Man is able to underftand or difcribethe Effence Ifa. xlv. 15. of God; for this is a Myftery -, therefore fays the Prophet Ifaiah : Thou art a God that hidefi thy felf : And St. Paul fays -, That God dwelleth in iTim.vi. 16. ^ Light, which no Man can approach unto, whom no Man hath fe en, nor can fee. Of this Myftery can we talk but as Children, in as much as the Scripture has revealed to us, and we can apprehend or underftand. God is a Spirit, Eternal, Infinite, Incomprehenfible, Omniprefent, All- knowing, Almighty, Free- making. True, Holy, Good, Juft, Merci-. ful, Honourable,^r.Thefe arefome Attributes whereby God is defcribed, and fignify his Eflence in itfelf -, we cannot underftand and defcribe the Efience of God better, than of his Attributes : And although we find in the Scripture more Attributes of God, yet are thefe the moft principal •, for the ElTence of God is nothing elfe but the Nature of God, whereby God is of himfelf, and in himfelf, Wc muft then confider, that the Attributes of God are efTential and perfonal. The efTential Attributes of God, are attributed to all the three Perfons in the Holy Trinity, without Difference, and is the EiTence of God in itfelf; for the Attributes of God, is God himfelf; which, akho* they are many towards us, fince our weak Minds can't comprehend it other wife, are but one in God. Perfonal Attributes, are attributed to every Perfon In the Trinity in particular, as the perfonal Attribute of the Father, is to generate or beget aSon; the perfonal Attribute of the Son, is to be born of the Father; and the perfonal Attribute of the Holy Ghoft, is to proceed from the Father and the Son. God is a Spirit. The Angels are Spirits, and likewife the Souls of Men ; but God is the Father of all Spirits ; and is fo much and high Heb. xu. 9. ^^^^^^ ^jj ^^j^^j. 9.jj,.jj5_^ ^5 Eternity is above this prefent Time. And fmceGod is a Spirit ; then by Confequence follows, I. That he has no Body nor Members. We often read in the Scrip- ture, of the Members of God ; but, that is, becaufe the Spirit has wrote according to our Simplicity, that we fhould and could better apprehend v/hat God is. And we muft underft-and this Way of Writing in the Scripture, in a hig-hcr and godlier Stile. 2. That 0/ G O D. . 17 2. That he can not befecn. Therefore faid the Lord to Mcfes -, ^hctt eanji not fee my Face-, for there fl: all no Man fee me, and live. By our own Souls, whicn are likcwife Spirits, we can partly conclude what the Ef- fence of God is : The Souls within us are Spirits, who can't be Teen nor handled ; God is in a higher Way a Spirit, not created, cannot be kt[\ nor apprehended, and is without Body and Members, The Soul is whole in the whole Body, and whole in every Part of the Body, and rules the whole Body : God is in the whole World, and in every Part of the World, and governs the whole World; The Soul cannot be feen, but can fee all that is in and without the Body •, fo can no Body fee God, but God fees every Thing. The Soul can in a Moment travel through the whole Nature ^ fo is God over all, and can pafs through the v/hole Nature in an Inftant ; For, when it blows, He is faid to walk on the Wings of the Wind ; when it rains, He is laid to water the Earth j when it thundereth. He is faid to let hear the Voice of his Strength ; and when it fnows, He is laid to give the Snow like Wool, God is eternal, God is always the fame, without Beginning, Change or End ; therefore is he faid to inhabit Eternity, and is called King, / what canft ^7- D thou i8 Of G O D. thou do ? deeper than Hell ; what canft thou know ? The HeaVen and Jer,xxm.24. Heaven of Heavens cannot contain him. Can fjiy hide himjelf in fecret Places that 1 JJoall not fee him^ faith the Lord. Bo not I fill Heaven and Earth ? faith the Lord. God is Omniprefent. The Angels can be but in one Place at once, but Johnxii. ^^^ ^^ always overall, not as the Houfe was filled with the Odour of the I King viii. Ointment: Neither as the Cloud filled the Houfe of the Lord. Neither is lo- he defiled of the unclean Things, whereby he is prefent; like the Sun, who is not ftained of the Things whereon it fnines. if any fhould afk, was God over all before the Creation .? He mufc know, that God was well infinite and incomprehenfible before the Creation ^ but we can't fay that God was over all, and filled every Thing before the Things were. The old Fathers have made this Queftion, Where was God, when there was nothing but himfelf .? Whereupon they anfwer ; He was in himfelf, for he is himfelf enough. The Omniprefence of God is not idle, without EfFedl and Power; no, but is always working in the Wicked, with Terror and Fear ; and in the Faithful, with Grace and Comfort •, neither is it a bare and fimple godly Eff^e6t, v/ithout the Prefence of his Eflence. As the Sun is in the Air, not with its Body, but alone with its Beams, Light and Power : For fince the Lord fills Heaven and Earth, and is Lord himfelf in his EfTence; fo fills this EfTence, Heaven and Earth with Power. But therein confifts the Omniprefence of God, that he fills every Thing elTential. Yet, for all, the Omniprefence of God has its Degrees. The common Omninrefence of God, flretches unto all that is in Flea- ven and Earth. The Heaven is his Throne, and the F^arth his Foot- ftool. His gracious Prefence flretches to the Chriftian Church, and the Faithful on Earth. It is worth obferving, that our Saviour commands us to pray \ Our Father which art in Heaven -, and not. Our Father which art over all: For this is a Prayer that belongs alone to the Chri- ftian Church ; and God will, that all Chriflians fhould be his Heaven : And the nearer the Faithful keep themfelves to God, the nearer is God to them. And in Regard to this we canfay, that God is not even nighunto every- one in the Chriftian Church. For, as the Spirit of jE/zWdid refl double on Elifjah ; So the Prefence of God works more Holinefs in one than in another. His glorious Prefence, is by^the Angels and Saints in Heaven •, who, of the continual f^eking of his Face, are filled with Glory and Flonour. When we read in the Scripture, that God is departed, is gone away, or is come again, it muft be underftood of the different Ways of his Prefence. When God is faid to depart, then comes Punifhment and Misfortunes ! When he is faid to come again, then comes Bleffing, Comfort, Grace, and all other Good Things, (underfland to the Faithful.) Gen, xix. God is Ail-knov/ing. He knows all, what has been, is, and fhall be, in, and through the whole Nature. There are three Things that Men do not know, namely, 0/ G O D. 19 namely, what is abfent, fecrer, and to come : But God knows all Things-, he knows what is abfent ; for he is the whole Eye, and fees all Things ; he is the whole Ear, and hears all Things ; he is the whole Foot, and is over all : He knows all what is hidden and fecret ; he knows all fecret Thoughts of the Heart ; he fees in the bottom lefs Pit ; he fearches the Heart and Reins : He knows all what fhall happen, good or badj for it {lands all before his Eyes -, fothat we may fay, That, in Regard to this, the Knowledge of God (Iretches further than his Power and Will. God knows- more than he can do, as Sin ; God knows more than he will do, as the Things that are pofTible, but happens never. The old Hebrews have faid of this Knowledge of God ; there are three Things above us that we fhould never forget-, that is, an Eye that fees all Things -, an Ear that hears all Tnings j and a Book wherein all our Thoughts, Words and D::eds are numbered. God is Almighty. The almighty Power of God fliines forth ; frji, of his Titles and Names he is called by in the Holy Scriptures ; as. He is the Almighty God : The King cf Glcry. 'The Lord ftrong and mighty : Gen. xvii. i. The Lord mighty in Battle. A Man of War-, a Gyant, who ;?7^/^'om the Father, even the Spirit of Truth, which proceedeth from the Fa- ther, he fhall tejlify of me. Here we have again a plain Proof and Teftimony of he Three Perfons. I, faid Chrift, that is, the Second t^er- fon, will fend u to you from the Father, that is, the Firft Perfon, the Ccmfcrter, the Spirit of Truth -, that is, the Third Perfon. Further, our Saviciur fays ; "1 he Comforter, which is the Holy Ghifi, whom the Father John .xiv.26, will jend in my Name. The Son attributes here to himfelf, the fending of the Holy Ghoit -, which, inanoiher Place, is attributed to the Father. "Whereof follows, that the Father and the Son, are of one Power and Ef- fence. The Son fends the Holy Ghoft from the Father; therefore has the Father and the Son one Spirit ; and they that have one Spirit, cannot befeparatedin Eftence. The Son fends the Holy Ghoft from the Father ; therefore is the Son one Perfon for himfelf, from the Father. The Ploly Ghoft proceeds from the Father and the Son, and is one EfTence with them 3© Of the Holy Trinity. them both ; and fince the Holy Ghoft proceeds from the Father and the Son, threfore is he another Perfon for himfelf, from the Father and the Son. St. John defcribes in our Text, Secondly, The Name of every Perfon, the Father, the Word, and the Holy Ghoft. The Father is one Perfon, the Firft Perfon, and a godly Perfon ; that is, true God. God the Father is one Perfon, fince he has his own Efience, and confifts of himfelf -, is perfeft, living and reafonable, and cannot fhare with others of his Perfon : For a Perion is defcribed alfo, that it has, 1. Its own Efience, and confifl:s for itfelf, as by Comparifon. The Spe«ch, Wifdom, and Beauty in Man, are no Perfons, for they do not confifi: of themfelves, neither have their own Efifence, but they belong to the Man, and are common. 2. A Perfon has a pcrfedl Efifence ; as, a Man confifi:s of Body and Soul : When thefe two Parts are feparated, then is the Man no longer a Perfon. The Perfe6lions in God are yet greater j he is notcompofed of any Parts, for all what is in God is God. 3. A Perfon is living and reafonable j therefore are Trees, Stones, and all the Beafi:s, no Perfons, for the firfl: are without Life, and the others without Reafon. 4. A Perfon doth not fiiare with others of his Perfon. Efau ^ndi Jacob are two Perfons, the one cannot fhare with the other of his Perfon -, but every one of them remains a Perfon for himfelf : The hu- man Nature in them both, cannot be called a Perfon ; but Efau is one Perfon, and Jacob another, for they can't fiiare their Perfons with one another •, Efau remains Efau, and Jacob remains Jacob. Although the Godhead is a perfeft Efifence, yet it is not a Perfon, for it is common to all the Three Perfons. But the Father, the Son, and the Holy Ghofi, are every one for himlelf, a Perfon, fince the one don't fiiare with the other of his Perfon •, but every one for himfelf, is a Perfon for himfelf, yet are thefe Three Perfons but one God, and have one godly Efifence. God the Father is the Firft Perfon, in regard to, 1. The Origin, for he is of none, but is as the original Fountain of the divine Efience. 2. The Order, not in regard to any Dignity, as if the other Two Perfons fhould be leafs than he, but alone, in regard to the domination, becaufe he is commonly called and reckoned the Firft in the Scriptures. 3. The Appearance. So did he appear in the Baptifm of Chrift, and Chrift haslikrwife inilrucled us fo in the Form of Baptifm. The FaLher is a godly Perfon, that if, a true God. This cannot be doubted, nor in Reafon, difputed by any Body. The Of the Holy Trinity: 31 The Son, or the Word, is one Perfon ; the Second Perfon, and a godly Perfon, that is, a true God. God the Son is one Perfon, feperate from the Father and the Holy Ghoft-, which can be feen in the Defcription of the Perfon of the Father. The Son is one Perfon for himfelf, and confifts for himfelf He is per- fect, living, and reafonable, and doth not fhare with the othersof his- Per- fon : Bt'fides, he is called the Word, which Name is never given to the Father nor the Holy Ghoft, The Son of God is called the Word, in refped: to, 1. The Father. As our Mind, when we think, forms the Words yet remaining in the Mind •, fo is the godly Word born of the Father ia £ternity, and remains unfeparated by the Feather ; therefore is the Son of God called -, The Image of the inviftble God. The Brightnefs of his „ j . Glory, and the exprefs Image of his Perfon. ' Htb. i. 3' 2, As Men, with Words we reveal our Thoughts and Pleafure ; fo has the heavenly Father fent the Word Jefus Chrift to us, and by him revealed his fatherly Will and Affecflion : Yea ; This ff^ord, the Son of God is a Propitiation for our Sins, and an Advocate for us by the Father. T he Son of God is the Second Perfon, in regard to, 1. The Order. He is always placed next the Father in the Scriptures. 2. His Office. He is a Mediator between God and Men. He has al- rp- ways the middle Place. He w;is born at Midnight. When he was Twelve " ' ^' Years old. He fat in the Temple, in the midfi of the Botlors. He preached l^j^^ j- g over ailin the midft of the Coaft. He was crucified between two Male- Luke ii. 46 fadlors. After his Refurredlion, he went in the midft of tho two Difci- Markvii. 31, pies to Emmcus, Fie ftood afterwards in the midft of his Difciples. He .^^' ^^^'^'• was fee n after his Afcenfion ; Like unto the Son of Man in the midft ^/Lukexxiv the Seven Candlefiicks . Befides, he has promifcd •, Where two or three 15;, 36. are gathered together in my Name, there am I in the midfi of them. ^^^'^- i- 13. God the Son is a godly Perfon, that is, a true God ; which can be. affirmed, I. Of his gody Names, He is called not alone Lord, but Jehovah, which is the effential Name of God. He is called God over all, bleffedfor ^^^l^'. ^■ ever. True God, God manifefi in the Flefh. ili'm Hi le 1. Of his godly Attributes. He is of the fame EfTence with the Fa- ther, and is one with the Father^ even eternal, even almighty, and in- finite with the Father. In him we are elected before the Time •, by him we are redeemed in the Time -, and he will glorify us after the lime. All which, is a plain x^roof of the Godhead of Chrift. 3. Cf his godly Works, as to create, preferve, redeem, juftify, and fmcflify. It is the Faculty of God to do Miracles: The many Miracles Chrift wrought h-reon t.arth, in the Time of his Incarnation, convinces, us of his Godhead ; and therefore, faid he to the Jews ; The IVorks that I do in my Father's Name, they bear IVitnefs of me. He wrought all ^ ' ^>" thefe 32 Of .the Holy Trinity. thefe Miracles by his own Power, that cometh from himfclf, as from a Fountain j wherefore he could give unto others the Power of doing the fame, to the Glory of his Name. Truly that one Miracle, that he railed himfelf from the Dead, was a plain Proof that he was God, and the Son of God. 4. Of the godly Worfhipand Adoration. We miift worfhip the Lord Mat. IV. io.qqJ only, therefore, fince we are commanded to worfliip him ; At the Luke xxiv. Name of Jefus every Knee Jhall bow. The Difciples worfhipped him, 52. when he afcended into Heaven. 'The Elders in Heaven fell down before Kev. V 8. him. It follows by Confequence, that he is a true God. The Holy Ghoftisone Perfon, the Third Perfon, and agodly Perfon, that is, a true God. God the Holy Ghoftisone Perfon •, he is called Spi- rit in our Text, which cannot be underftood here, eflential of the Three Perfons, as in them Words God is a Spirit •, but pt-rfonal of the Third Perfon in the Holy Trinity •, who, in other Places of fehe Scripture, iscal- , , . led •, 'The Spirit of God. The Spirit of the Lord. The Holy Spirit of Joan IV. 24. ^^^^ ^^.^ ^^^^.^ j^^^jy^ ^^^^^ ^^^ ^j^^ Q^^^ ^^ ^j^^ j^^jy ^^j^^^ ^ ^j^^^ he is not alone holy in his Effence, but alfo in his Effeds. He landlifies all them he comes to, and makes them faithful. The Holy Ghoft calls us through theGofpel ; enlightens us with his Gifts j fanftifies and pre- ferves us in a true Faith. The Holy Gholl is the Third Perfon •, not that he is lefs than the Fa- ther and the Son, for he is of even divine Effence, Glory, and Majefty with them both •, but becaufe he is named in the third Place in the Bap- tifm of Chrift, and feveral other Places in the Scripture, and likewife here in our Text -, though it is no Sin, much lefs Blafphemy, to alter the Order in naming the Son before the Father, or the Holy Ghoft, be- fore the Father and the Son. The Holy Ghoft is a godly Perfon, that is, a tj.ueGod : Which we can prove, I. Of his godly Names. He is called Lord., Lord Gcd : He that Aftsv. 3, 4. j^^^^„j^j ijgfjy to^ was God the Holy Ghoft. St. Paul fays, There are DJ- 1 ^'^^•^■^"•3'^^,^^^^^-^j ^jr^j^g Q-j^^ ^j: ij-)g spi^ji . l^^f; the fame Lord and God, which worketh all in all. Heb. ix. 14. 2. Of the godly Faculties. The Holy Ghoft is of one Effence with Jobvxxiii.4.thg Patherand theSon, thefe Three are one : He is therefore called; 1 Cor. ii. 10. ^^^ eternal Spirit. The Breath of the Jlmighiy. The Spirit that fearches all Things. Pf-1 -- iii 3' Of his godly Works. M the Hojis of Heaven were made by the 5," • ''"^'"- j5^^^^^?, ^jT ijyg Mouth of the Lord. The Holy Ghofl came upon the Virgin Luke i. 55. Mary in the Incarnation ofChrifi. He prefcrves all Things, he fandifies the Faithful, and we are baptized in his Name. 4, Of the godly Worfliip. The /Ingels praife him, and likewife we. Jfa. vi III. Thr Of the Holy Trinity. ^^ Thirdly^ The Difference between thefe Three Perfons, is Tome inward and fome outward Tokens. The inward Tokens have Relped to the Perfons inwardly ; as the in- ward Token of the Father is, to beget or generate a Son ; that of the Son is, to be born of the Father ; and that of the Holy Ghofl:, to pro- ceed from the Father and the Son. \We cannot apprehend, much lefs underftand this high myfterious Knowledge ef God, therefore we muft 2 Cor. x. 5. bring cur thoughts into Captivity, to the Obedience of Chriji. The outward Token have Refped to us Men, according to the Three Articles of our Chriflian Faith : That of the Father is the Creation : That of the Son, the Redemption : That of the Holy Ghoil, the Sancflification. II. We have to confider the Teftimony and Unity of thefe Three Perfons ; whereof St. John fays in our Text ; There are Three Perfons that bear Record in Heaven. St. John will prove. That Jeftis Chrifl, is true God and Man. There- fore to prove that he is true God, St. John produces three Evidences, that bear Record in Heaven. As we are obliged to p?ove our Right and Caufes with Evidences, which cannot be lefs in Number than Two or Three ; fo doth St. John prove here, the true God and Manhood of Chrift, with Three Evidences in Heaven, for the furer Confirmation of our Faith. The firll Evidence is God the Father. He has teftified of his Son, Thou art my So «, this Day have 1 begotten thee: That he is a Prieft, af- ter the Order of Mekhifedeck : That he is his beloved Son, in whom he^^^^- iv.7- is well pleafed : That he (hould bruife] the Serpent'' s Head. God the Fa-Q^jJ' "•' ^7; ther teftified likewife of Chrift, by John the Baptift ; There was a Man ' ' fent from God, ivhofe Name was John, the fame came for a Witnefs, /^ johni.6,7,8. bear Witnefs of the Light, that all Men through him might believe. He was not that Light, but was fent to bear Witnefs of that Light. Chrift did acknowledge this Teftimony, faying to the Jews -, Te fent unto John,, and he bear Witnefs unto the Truth. But I have greater Witnefs than that of John ; For the Works which the Father hath given me to finifh, John v, -it.. the fame Works that I do^ bear Witnefs of me -, That the Father hath fent me. The fecond Evidence is the Word •, The Son of God hath teftified for us on Earth what he had feen in Heaven. He has teftified not alone -[^ ?"' "'• loiin IV 7 I by his Word ; That he is the Saviour of th» World, and the true Meffias i \q\^-^ viii. iz. The Light of the World : The Way, the Truth, and the Life: But he John xiv. 6,. has alfo confirmed this his Teftimony with his painful Death and Suffe- ring ; He is therefore called. The faithful Witnefs, who loved us, and^^^- *• 4- wafhed us from our Sins in his own Bloods He teftifieth of his Godhead,. ^yith his defcending into Hell, Refurredlion, and Afcenfion. F Th« 34 Of the Holy Trinity. The third Evidence is the Holy Ghoft : He has teftificd of Chrifl three Times. Mat. iii.'i6. Firft, When Chrjfi was baptized in Jordan by John. Second, When R^at. xvii. s^ChriJl was tranfigurated -, and the third Time, on the Day of Penticoft, when he was fent upon the Apo files. Since we have fuch glorious heavenly Teftimony of Chrift, and the Chriftian Doflrinej then we mud furely believe and acknowledge, that the fame Teftimonies are true, and to be depended upon •, For he that 2]Q\in\.\o.^^^^^'^'^^h not God, hath made him a Liar, becaufe he believeth not the Record that Godgave of his Son. Every Child of God can therefore rely and depend upon his Faith, and jsTim. i. 12. fay, / know in izhom 1 have believed, and I am perfuaded, that he is able to keep that which I have committed unto him againfi that Day. Will the inward Teftimony, that is, our Heart, condemn us -, God, who has given Record of the Merits of Chrift, is greater than our Hearts. Although there are Three Perfons in the Trinity, yet there is but one God. St. John fays, 'Thefe 'three are One : They are not One alone in Confent ard Will j for what the Father will, that will the Son and the Holy Ghoft : But alfo in Teftimony ; for what one teftifies, that tefti- lies the other likewife, and in Effed •, for what one doth, that dcth the other two likewife. Therefore fays St. John -, They are One j that is, in EfTence and Nature. This we cannot comprehend with our human Reafon •, and the Pit of this Holy Myftery is fo deep, and the Cord of our Reafon fo fliort, that we cannot reach to the Bottom ; therefore we muft captivate our Reafon, and remain by that Knowledge, that the Lord has pleafed to reveal to us in his holy Word. If we look too long at the fhining Sun, we fhall be- come blind": In the Life to come, we fhallfee God, as he is, and be faiis- iied with the Sight of his glorious Prefence. Cfnto thee, holy and blsffed Trinity, Father, Son, and Holy Ghoft,, ie all Honour, Praife, Might and Majefty^ now and for ever more. Amin... *^3* <^ CT^r* IV. S E R M O K. (y?& CREATION. 35 IV. SERMON. O F ' The C R E A T I O N. The Text, Genesis, Chap. I. verfe i, 26, inclunve. Introduction. IT is worth obferving, what the Apofllc St. Paul writes to the Hebrews^ Chap. xi. verfe 3. Through Faith we underjland^ that the If^orlds were framed by the Word of God -, fo that Things, which are feen, were not made of Things which do appear, i^ In thefe Words we have three Things to confider, Firfi, Whereby we can underftand, That the World is framed ; St. P^«/ fays, through Faith. There was no Man, when God created the World, therefore can none know how it was tranfadted, neither can wc comprehend it with our Reafon ; therefore fome have wrongfully con- cluded, that the World is eternal ; others, who have heard fomething of a Creation, but could not rightly underftand it, are fallen on divers ridiculous Opinions, as ; That the World is blowed together and com- pofed of Sungrains : Others faid. That there had been fome Subftancc before, whereof every Thing is created •, as Fire, Water and Air ; for, faid they, ' Of nothing com.eth nothing.' But they did all err, and when they thought themfelves wife, they became Fools : St. Paul correds us Rom. i. zz. herein, faying, Ihrough Faith we under ji and it. Faith is built upon the W^ord of God, which learns us, that the World is ncit'ier eternal, nor compofed of Sungrains, but framed by the Word of God ; fo that Faith is the Spying-glafs, through which we can fee the abfc-nt Things as prefent. The Unbelievers will not confent here- 3 Pet. iii. 5. to, for they are v/ii!ingly ignorant of this ; but a true Chriflian beholds the Creation with a faithful Eye, not as the Heathens, who worfliipped^''"^' '• 2>. the Creature more than the Creator. Therefore fays St. Paul, Through Faith w^ underfiand. We muft have Knowledge to apprehend the Crea- tion •, not a philofophical Knowledge, which human Wifdom can teach, but a Knowledge, that the Holy Ghoft hath inftrudled us in by the Word of God, whereof comes Faith ; and when we follow this Knowledge, then we do undei fland through Faith, not alone that the World is framed, but alfo. Secondly, Whereof the World is framed : St. Paul fays j The World is framed by theiVcrd of Cod. G la 36 Of the CREATION. In which Words the Apoftle fhcweth us, as with his Finger on the Creator, and the Tools. On the Creator, who is not an artful and cun- ning iViafter among Men, as Micemides a Carver, who made a Coach, Plorfes and Coachman, in fuch little Figures, that a Fly could cover it all with her Wings ; Another formed in a Cherry-Stone, a Ship with all her Tacldings. Such cunning Mafters are nothing but Mockers of Nature; fince they can do nothing but what they have feen before, and that of Things already made to their Hands: But here hath the Almighty God himfelf, been the Work Mafler, and hath built this beautiful Work of the whole Creation. In particular, the Work of the Creation is attributed to God the Father, the fir (I Perfon in the Holy Trinity ; when we con- fcfs in the firft Articles of our Chriflian Faith, I believe in God, the Fa- ther Almighty, maker of Heaven and Earth. For in the Creation is God the Father gone out the firft Time of his facred godly Light, and hath fhewed himfelf in his Work. The Tools, whereby God framed the World, is called here, ^he Word of God : This is not a Word that any one can fpeak, but it is the Tolini. 1.2. efiential Word, the Son of God, SLsSi.John declares; In the Beginning 3. was the IVord, and the fVord was with God, and the Word was Gtd : The fame was in the Beginning with Gad -, all Things were made by him, and without him was not any Thing made, that was made. This Word (lands yet, and hath its full Power and Effedl, or elfe the World could notconfift. It was likev^ife the Word of God's Command-, Godfaid, Gca- i 2 ^^^ there he : And there was. The Apoftlefays; By this Word was " the World framed: Which Word framed, comprehends a Comparifon,. taken of one broken in his Limbs, that again muft be put in order, if the Body fhall have its right Shape ; whereby is laid before us the beauti- ful Creation, compofed in an ample Order, of divers contrary Parts ; which, in Part, were nothing, and in Part fomething, tho' nothing in refped to the unformed Chaos, wherein every Thing was mixed. The Apoftle calls them here. Thirdly, The Things that do not appear : What are the Things that do not appear .? that is, in Part, nothing. There is ftill fomething that doth not appear in our Sight, as Air •, therefore this nothing is explained in other Places in the Scripture, by Things that are not ; Mofes calls it, Gen, i. 2. j^ithout Form and void •, and Darknefs upon the Face of the Deep. So, when the Apofile fays here, that the 'J hings which are feen, are made of Things which do not appear, is to fay, that the World is created of no- thing : For, fince the World is not made of Things that do appear, then it is certainly made of nothing -, therefore, faid the Wifdom of God ;. Prov.vm.24. ^^^^^^ fj^gj^g ^g^g y^Q J^cpths, I was. brought forth. In Part nothing; that was ftill fomething, but wholly unformed, and unapt to make any Thing of, otherwile called the unformed Chaos, wherein every Thing were mixed together, which v/as as good as nothing: ^Soj as the Scripture calls this unformed Matter, Heavenand Earth,, be- caufe Of the C R E A T I O N. 37 c^ufc Heaven and Earth were created thereof ; foare likewife them Things that are created thereof, faid to be created of nothing, becaufe the fame un- formed Matter is created of nothing. Hereof did God bring forth, > by his almighty Word, oneThing of another; Light from Darknefs, wet from dry ; and did put a glorious Form thereon, Alfo is then what was in the Biginning nothing, made firft to fomething, and afterwards to fomething beautiful. Muft we not therefore be aftonifhed ? For what Mafler can make fomething of nothing ? When a Church, Palace, or Houfe is to be built, then muft all the Materials be provided before Hand, and then build a long Time thereon, before it is finidied and compleated. But God had alone Power to create, in a little Time, the whole World, and every ^ , Thing, and that of nothing. For the Lord fpake, mid it was done : 5"^^ P^'il- x>^x»'« 9 Lord commanded^ and it flood faji. Of this Creation doth our Text make mention, and give a full Defcription. We fhall, in the Name of our Lord Jefus Chrift, take a Walk into the World, and confider of our Text, thcfe two Heads-, First, T^ he Creation in itfelft Second, 'The Creator. Explanation of the Text. L We have to confider the Creation in itfelf. We fhall confider the Work of the Creation, as if it was done Ye{lcr« day •, for with God, ten thoufand Years are as one Day •, therefore, here are all new Things before us in our Text -, whereas Mofes gives us fuch a Defcription -, In the Beginnings God created the Heaven and the Earth. Confider here, I. The Time., when the World was created •, in the Beginning : We can't call this Time, for before the Beginning there was no Time, but all Eternity : But Time begun in the Beginning, Likewife, when the World is at an End, there will be no longer Time, but Eternity, Hereof we can fee, that the World is not eternal, but was created in the Begin- ning i neither could the World be from Eternity, for then it would be even with God, and by Confequence be God. Since nothing is eternal, and without Beginning but God, who is alone from Everlafting to Erer- lafting-, Before the Mountains were brought forth., and the Earth was made. ^^^"'- ^^' ?• The World is created with the Time, and Time with the World, in the Beginning, when it did pleafe God, to draw the Thread of Time out of the Ball ot Eternity. Will any one know, what God did before the Creation ? Mofss maketh no mention thereof, neither is it of any Con- fequence for us to know, as not belonging to our Salvation. Though we p , • can anfwcr fuch Inquifitives, what St, P^?// lays •, God chofe us in Chrijl., ^^" *' ^' before the Foundation of the World : And we can conclude of the Words of cur Saviour, that God made, in the Beginning, the Kingdom of Heaven for the Faithful, and Hell-Fire for the Devil and Unbelievers. G 2 2. The . 33 ^ 0/ /y^^ C R E A T I O N. t. 'The Manner or Mode how the World is framed, is comprehen- ded in this Word, create \ which Word fignifies here, to make a ftately and glorious Work, cither of nothing or ot'fomething, whereon human Rcafon and Senfemull doubt, that any Thing could be made of, much lefs, fo compleat and well •, fo that all they who are no Gods, are here defied to make fuch a Work, which did coft God but one Word, and it was there. Mofes fhews us in this Word create, three Things -, Firji, Ihat there was nothing to create of, or elfe he could not fay, create ; neither doth he mention^ any Matter. Secondly^ That God did create of nothing this unformed Chaos, wherein all the Elements were mixed, and whereof Heaven and Earth were afterwards created. Thirdly^ That God did divide this unformed Chaos from one another, and did put every Thing in their proper Places in the three firfl Days •. For the firfl Day he divided the Light from Darknefs •, the fecond Day, he divided the Wa- ters under the Firmament, from the Waters above the Firmament : The third Day, he divided the dry Land from the Seas •, and in the other three Days, God did adorn and fill the fame : On the fourth Day, he adorned the Firmament with Light and Stars : On the fifth Day, he adorned and filled the Waters with Fifhes, and the Air with Birds : And on the fixth Day, he adorned and filled the Earth with all Sorts of Crea- tures ; and at laft with Man, who was to rule over all. God had nothing to create and adorn this of, but he created and made ail of nothing ; and as God did then create all Things, fo doth he yet preferve them daily, that nothing (hall be loft or go to Decay. 3. To what End hath God created the World. When a Thing is made, it is commonly made for I^rofit fake. A Houfe is always built for the Profit of the Builder •, likewife hath the Creation its Intent ; as the Glory of G(fd. So lays the Pfalmift ; The Heavens declare the Glory of God, ?fal.xix.i.2 and the Firmament fJoeweth his handy Work: Day unto Day utter eth Speech^ ' and Night unto Night floeweth Knowledge- We can fee in the Creation, the Glory of God's almighty Power. It is a great and plain Proof of the infinite Power of God, that he, by one Word, could create all vifible and invifible Things ; fome of nothing, and fome of a coarfe unformed Chaos. When he Hfid, Let there be Light, and there was Light. When he faid. Let there be a Firmament, it was fo. When he faid. Let the Waters be gathered together in one Place, it was fo. When he faid, Let the Earth^bring forth Grafs, Herbs and Trees, it was fo. When he faid. Let there be Lights in the Firmament, there was Sun, Moon and Stars. Here we muft fall in Aftonifhment, and cry out. Ah, Lord God, thou Jcr. xx.xli.17 hall made the Heaven and Earth by thy great Poller and fir etched out Arm, and there is nothing too hard for thee. We can fee further in the Creation, the Glcry of God's Wifdom. The Work praileth its Mafter. All what God hath made, is divided in certain Order : Some have no Life, as Heaven, Earth, Stones and Metals ; fome have Life, as the Trees Of the CREATION. 39 Trees and the Bcafts \ and fome have Reafon, as Man •, and for all, they do all confift. Is not this a ^reat Wifdom? We can likewife fee in the Creation, the GXoxy of God" s Goodnefs and Mercy. God, who is perfeift, and needeth nothing, is pleafed here, to communicate his Goodnefs to the Creatures, and give them Life and Spirit •, which Goodnefs and Mercy of God, the Prophet David praifeth with thefe Words ; O give Thanks unto the Lord^ for he is good^ for his Mercy endureth forever : Pfr.l. cxxxvi. O give Thanks unto the God of Gods^ for his Mercy endureth forever : J- O give Thanks unto the Lord of Lords ^ for his Mercy endureth forever : To him, who alone doeth great Wonders^ for his Mercy endureth forever : To him that by tVifdcm^ mad^; the Heavens, for his ivlercy endureth for- ever : To himjhat firetched out the Earth above the fVaters^^for his Mercy endureth forever : To him that made great Lights^ for his Mercy endureth forever : The Sun to rule by Day., fcr his Mercy endureth for- ever : The Mcon and Stars to rule by Night, for his Mercy endureth for- ever. The XJfe and Profit of Man. God created Man for his own fake, that he fiiould honour, ferve, and obey him, as his L.crd and Maker : But the World, and all what therein is, God created for the Ufe and Profit of Man, either in Cloathing, Vidualling, or Diverfion : We can be bet- ter convinced hereof,, when we confider the Work of every Day by itfelf. On the firfi Day, God created the Light. Is not the Light a precious Thing? For^ what would we do, if we had no Light to fee by ? If there was no Light, then the World would be nothing elfe but a Land job. x. 17 ofDarknefs; yea, as Darknefs itfelf, and of the Shadow of Death, without any Order, and where the Light is as Darknefs. The old Fa- thers are of Opinion, that the Angels are created the fame Day, as the Light -, for they are called Angels of Light, glowing Fire. So fays St. P^«/ofthem, Jre they noi all minifering Spirits .f fetit forth to minijf er rr, ■ for them,' who Jhall be Heirs of Salvation. On the [econd Day, God created the Firmament-, whereby is underilood,. Firfi, in common, that Place, from the Earth and Sea, to x!at^ higheft Regions, and comprehends the Element of Fire and Air, likewife the Circuit, where the Sun, Moon and Stars have their Turn, other wife cal- led the Heaven. Secondly, in particular. The uppermoft Part of Hea- ven, which we call the blue Sky, or ftarry Heaven. The Pfalmifc calls it. The Firmament of Gcd's Power. This Firmament v/as before nothing but a thick moid Air, as a thick Sky, wherein the Earth laid concealed. ^'"^^"^*' ^ Here happened now, according to the Command of God, a Divifion : For there rofe up a Firmament, which was llretched out as a Curtain, and Ipreadeth out as a Tent, and remaineth hanging in his own Circle fomc thoufand Miles broad: This Firmament was to divide the Waters above the Firmament, from the Waters under the Firmament. The Waters above 4« Of the CREATION. above the Firmament are unknown to ii^, although the Scripture maketh mention thereof in other Places. The Waters under the Firmament, arc the Sea and Sky, which are drawn together of the Vapours that rife out of the Earth, and prefTed together by the Coldnefs of the Air, and falls down again in Rains, Snow, Hail, and Dews ; this is all for the Profit of Man. On the third Day God created Heaven and Earth •, that is : He divi- ded the dry Land from the Waters •, fo that we can walk, live, fow, and plough on the Land -, and he adorned the Earth with Grafs, Herbs, and Trees, every one after its Kind, and filled its Infide with Metals, Pfal.xxxiii.7 Minerals and Stones. The Waters of the Sea were gathered together Job XXX VI 11. 8 ^g an Heap, and were fliut up with Doors, and is kept .in Subjedion, a .xciii. 4-,j.|^^j. -J. jQ^Qyj^j not lift up its Waves too high. We can daily fee how fervient or profitable the Waters are •, for when it rains, how quick doth the Waters run to the Sea, which is their right gathering Place ? Who can number up all the Ufe and Profit Men have of the Earth and Waters? We hve, are fed, and cloathed of the Earth, and find at laft a Place of Reft in her when we die. The Waters furnifheth us plentifully with Fifli, we drink it, we fail on it, and wafh our Stains off with it. On the Fourth Bay^ God created Sun, Moon and Stars, that they fhould give Light upon the Earthy and divide the Day from the Nighty and to be for Signs and for Seafons, and for Days and for Tears. For Signs natural, as Heat, Cold, Rain, and good Weather ; as fupernatural, as when the Sun ftood flill, or went back-: For Seafons^ that we thereby could know the four Seafons of the Year, when we fhould plough, fow and reap •. For Days and for Nights^ that we fhould know when to work and to refl. We fhould be careful that we do not attri- bute unto the Sun, Moon and Stars, more Power and Effed than we find here fummed up. On the Fifth Day, God created all the Birds in the Air, and'theFifhes of the Sea, whereof the Whale is alone named ; which, in the ground Text fignifieth, a great and monflrous Sea Creature •, for the greateft Creatures are to be found in the Sea. We have the Fifhes and the Birds for our Food, and the Feathers of the Birds to lay on ; yea, wc 4iave many innumerable Profits of them. On Jheftxth Day God created all living Creatures and Worms, every one after his Kind. What Ufe and Profit have Men not of the Crea- tures ? Some of them we ride on, they work for us -, of others, while they hve, we have Butter, Milk and Cheefe-, and afterwards their Fkfh for Food, and their Hides for Shoes. Of poifonous Worms we pre- pare Antidotes againfl Poifon. Befides, we have other Profit of the Creatures ; for we can learn of them, as of the Ant, Diligence-, of the Ox and the Afs, Thankfulnefs j of the Stork, Turtle, Crane, and Swallow • Of ih€ CREATION. 41 Swallow, Carffninefs ; of the Dove, Simplicity ; and of the Serpent, Subtiky. On the fame Day God created Man after his own Likenefs, and concluded therewith the Work of the Creation. This was a Mafler- Piece, and an Epitome of all what God had created on the other Days; fince it was above all the other Creatures in Magnificence and Glory, by reafon of the Speech and rational Senfe; which is the Power of the immortal Soul, that God had laid in particular in Man. And after Man was created, God refled on the fevenrh Day, to fhew, that he would have his Reft in Man, and Man fhould again reft in him j that, they could at laft come to the eternal Reft, in Heaven. II. We have to conlider, the Creator. Let us now lift up our Thoughts higher, and confider this glorious and great Creator. Mofcs calleth him with one Word, GOD ; that is, the lioly and BiefTed Trinity, which is, and which was, and which Rev. i. win, is to come, the Almighty. In the ground Text there ftandeth Gods ; not as if there had been many Gods, but thereby is alone (hewed the three Perfons ; who arc all named here by Mofes, in the Defcriprion of the Creation. The firft Perfon is called God. The Second Perfon is called fVord ; for this Word was not alone a fimplc Word of Com- mand, but alfo the efTential Word,, the Son of God ; wherefore ^o/^wc« Prov. xxA.4. cxplaineth this Word by the Wifdoni of God. St. Fanl, fpeaking of Chrift, faid ; He is the Image of the invifihle God-, the Firjl- Born of^'^^-^-^5- every Creature : By him were all things created. The third Perfon is called, the Spirit of God that moved upon the Face of the JV^ters. This, was not a Wind, for the Winds were then not created, but the Holy Ghoft ; who by his godly Power kept up the unformed Tump of the Earth, and made it fruitfiil as a Hen that ilts upon her Eggs, andhatches out her Chickens. We have now named here the Almighty Creator of all Things -, that is, the Holy and BlefTcd Trinity, the Father, the Son and the Holy Ghoft : As St. P «>*■» ojf* V. SERMON. Of fbe GOOD AlSi GELS 43 V. S E R M O N. OF : The GOOD ANGELS. The Text, Psalm XCI. nth and 12th Verfcs. He fiall give his Angels charge over thee^ to keep thee in all thy Ways : 7 hey Jtall bear thee upon their Hands ^ lefi thou dajlo thy Foot agci.ijl a Sionc. Introduction. FRIENDS have all Things in common. God hath this Way, that they who are his Friends, have every Thing in common with him. He hath the Heaven in common with the Angels, and the Angels in common with the Faithful : fo fays the Apoftle St. Paul, in his Epiftle to x.\\q Hebrews y. 1 ft Chapter, 14th Verfe : 'The Jngels are all minijlring Spirits, Jent forth to minijier for them who jhall he Heirs of Salvation ^ Of thefe Words we have to confider two Things, Firfl, The Miniftry of the Angels. The Angels are here defcribed by their EfTence, their Glory, and their Willingnefs. Of their Ejfence. They are Spirits, whereby they are feparated from all vifible Creatures. They have often appeared in the Form of Men •, . But of the Angel, whereof we read in the Hiftory of Tobias, we can fee, that they only kept fuch Form fo long as they were fent out. Of their G/^ry. They are Angels ; Angel is a Name of Miniflry, . and fignificth Errand, for they are Errands from God, and we can fee thereby their Glory : For, as there are two Things which make a Man great, to wit, his own Qualities, that he can merit a high Charge ; and his Office- that he gets according to his Qualities : So are there two Things that make the Angels glorious ; their Nature and their Office •, on Account of the firft are they called holy, and on Account of the laft are they glorious. Of their IVillingnafs. They arc fcnt fordi to minifter : God did not keep the Angels for hirnfelf in Heaven, but he fent them forth to minifter for Men •, therefore are they called miniftring Spirits. This is * not to the Difgrace of the Angels •, for, as an Ambaflador accounts it a great Honour to be employed in the King's Service •, fo is it likewife H a great 44 ' O/" r/&^ G O O D A N G E L S. a great Honour for the Angels to be fent forth in the Service of God to Men. Secondly, For whom the Angels are minlftring. They are fenc in particular for them that Ihall be Heirs of Salvation. God fendeth his Angels tofavcthe Faithful in Dangers, as Lot in Sodom ; Daniel in the Lion's Den ; the three Men in the fiery Furnacci Paul in the Danger of the Sea ; Peter in Prifon. God fends his Angels to deftroy and v/irhftand the Enemies of the Faithful. An Angel fmote the Sodomites witn Blind- nefs. An Angel deftroyed the firft-born in Egypt. An Angel withftood Balaam on the Road, An Angel fmote the Cam.p of the Affyrians. And an Angel fmote Berod, fo that the Worms did eat hicn. Yea, the Holy Angels minifter for the Faithful, from their Cradles to their Graves, and carry them then into the Bofom of Abraham. We (hall fpeak here of thefe Holy AmbafTadors, and heavenly Mini- fters, and of our Text confider thefe two Things. First, 1 he fending of the Angels^ from what Lord they are fent. Second, Their Minijlry, in this their fending to Men. Explanation of the Text. I. We have to confider, the fending of the Angels, from what Lord they are fent. As the Holy Angels miniftrcd unto Chrift in the Time of his Incar- nation, from his Birth until his Afcenfion ; fo do they minifter unto them, that through Faith are made Members of Chrift. Therefore, after the Pfalmift had defcribed, how the Man fhall be, who fhall have the Protedion of the Angels ; namely : He fhall dwell in the fecret Place of the mofi high, and abide under the Shadow of the Almighty : He fhall fay of the Lord ; He is my Refuge, and my Fortrefs, my God, in him will I trufl ; Then follows the gracious Promifes, that God had made to fuch a Man, as we can fee in the Words of our Text : And we have to confider here, the Lord and the Minifters. I. The Lord that fends them. He is no earthly King, as the King of Babylon fent Letters and Prefents unto Hezekiah in Jerufalem ; but he is Lord above all Lords, and King above all Kings -. He is Almighty, Commanding and Protecting. Almighty. Heaven and Earth, and all what therein is, are created by the Word of his Mouth. The Scripture makes no mention of, on what Day the Angels were created; though we can conclude, that they were not before the Creation j for what is, or harh been, before the Beginning of Time, is, according to the Way of fpeaking in the Scripture, eternal ; neither were they created after the Six Days, for then did God reft from all his Work •, therefore they muft be included in the C reation of the Six Days. The old Fathers are of Opinion, that the Angels were created on the firft Day, when the Light was created, becaufe Light agrceth beft I Of the GOOD ANGELS. 45 bed with the Nature of Angels •, therefore, fincc God hath created the Angels, he hath the beft Right and Tide to ufc them, when and where he pleafeth. Commanding. He hath Power and Authority to .command, and to fend the Angels, therefore is he called, The Lord of Hojis. For -p^^^ ^ ■■• be fpake, and it was done -, be commandedyandit Jiood faji. Can an Officer having Soldiers under him, fay to this Man ; Go^ and he goetb: And toMn. viii. 9. another y Come, and he cometh : And to bis Servant , Do this, and he doth it' Should not God then have more Command over his Angels, whom he hath created. Protefting. He hath Care over us Men, that no Evil fhalJ befall us ; therefore fendeth he thefe noble Minifters, that the whole World Ihall fee how precious the Faithful are in the Sight of God : The Pfalmift there- fore fays ; How excellent is thy loving Kindnefs, O God! Therefore theVdl.wx^i.z Children of Men put their Truji under the Shadow of thy ff^ings. 2. The Minifters, who are fent, his Angels. God hath many Angels that minifter unto him. Daniel faw God, as an Ancient of Days, upon his Throne, and Thoufand Thoufands miniftered unto him j and Ten Thoufand Times Ten Thoufand ftood before him ; Although there are fo many Angels, yet they were created all at one Time. The Scripture afcribed unto the Angels feveral Titles, particular Qua- fities, Order, Appearances, and Offices. Several Titles and Names. Here in our Text, they are called Angels of God and miniftring Spints. In ether Places in Scripture, they are called. Children of God,, ele^i Angels^ God^s Morning- Stars, Holy IVat- ches. Wind, Flames of Fire. Otherwife we have fix Names of Angels in the Scripture ; as Michael, who is as God ; Gabriel, the Strength of God ; Raphael, the Phyfician of God ; Uriel, the Light of God ; Je~ remiel, the Mercy of God; Sealthiel the defired of God. The two firft Names we find in the Canonic Books, and the four laft in the Apocri- pha. Particular Qualities ; as, Goodnefs, Hclinefs, Immortality, Power, Nimblenefs, Wifdom and Will. Goodnefs. God created all the Angels good, but fome fell off, and fomc remained conftant in their Goodnefs ; and thefe were fo ftrengthe- ned by the Grace of God, that they can never depart from their Goodnefs, and arc therefore called good Angels. Holinefs. Our Saviour calleth them himfelf Holy Angels, for there was no Sin at all found in them that remained fteadfaft, as they were created. Immortality. The Angels can never die; their Immortality is natural to them ; belonging to the Perfection of Spirits : This Immortality is a Grace and Bleffing to the good Angels, but Mifcry and Punifbment to the bad. H 2 Power 4<^ Of the G O O D A N G E L S. Vo'U)sr. We can fee their Power partly of their Titles, partly of their r.^|;^^-..'- J^ A6lions. They are called, ^ he mighty Angels cfChriJi^ who have done 2Sam!^xx^.^ ^^^^'''''y '^^^^"S^- ^^" Angel fmote in one Night, all the firit-born in j^. ■ ^''" Egypt. An Angel fmote in three Days in Ifrad., in the Time of Bavid^ Sei\:nty 'Thoiifayid. An Angel fmote in one Nighr, in the Camp of the 2 Kings xi\. AJlyrians., One Hundred a^id Eighty Five T'houjand. Iiaiah VI. 2. Nimbtenejs. They are feen with Wings, and to fiy •, as the Creatures with Vvings are always nimbler than thofe without. TVifdom. The Angels are endowed with great Wifdom, yet they do not know all Things •, thy do not know the Day of Judgment, neiriier the Thoughts of Men, nor the Mifteries of God, without God reveals it to them •, though they know many deep and fecret Things of God ; For they always behold the Face of God in Heaven, of themfelves : The Spirit in us, knoweth every Thing in us ; Why fhould not the Angels likewifc knv:w what is in themfelves? The Angels fpeak with one another, and reveal their Thoughts unto one another, in a Manner wholly unknown to us. God fpeak'eth likewife v/ith the Angels v/hen he enlightens them, \^efu'-ipbfe, as he ufed to Ipeak to the Prophets, of the Condition of the World. Since God ufeth the Angels to defend the Faithful, and punifli the Wicked, and to guard over the World, then do they certainly knov/ hov/ it goes in the World. The Devil gocth round in the World, and contriveth Mifchief; much more are the holy Angels ftriving to defend the Faithful from the Power of Satan. If the bad Angels know the Con- dition of the \Vorld ; much more can the good Ange's know it. And if th^ good Angels know the Prayers of the Saints upon Earth -, m,uch more can they know the Condition of the World •, of fom.e Things to come, though not all •, for to know all what is to come, is alone becom- Iiaiah.xliv.7. ipg ,jntQ Q^j . j;[/}jQ^ ^j 7^ faith the Lord, Jloall call the 7^hings that are coming ? and they all come. The A.ngels know mofb the Things to come, partly of their own Knowledge and Vvifdom, that they, of fore- going Accidents, can conclude what fliall happen, partly or Revelations trom God : So^did God reveal unto the Angel Gabriel., the Miftery of the feventy Weeks, which Gabriel again revealed unto the Prophet Daniel. Likev/ifc did God reveal unto the fame A ngel, the Conception of Chrifl:, which he was to annunciate to the Virgin Mary. TVilL The Will of the Angels is fo confirmed in Good, that they can never fall from it in Eternity ; Shall the Children of God become after the Refurre^ion, equal unto the Angels ; then fliall they become un- changeable, Holy like the Angels. And fince our Souls fhall be perfect Spirits after this Life, how much more perfc6l Spirits are the Floly An- gels ? The Angels hive not this Confirmation in Goodnefs of themfelves, or through their own Natures, but of the Grace of God : For who can deferve any Thing from God through his own Means } Though there are fome Reafons, v/hy they were confirmed in their Goodnefs •, as, part- ly. r/ //jd' G O O D A N G E L S. 47 ly, that they did life the Gifts well, wherewith they were created -, partly, that they did endeavoui to improve the gracious Gifts they had received, and partly, that they law how horribly the fallen Angels were punifhed. Their Order. There is a certain Order among the Angels, one is above another. The Scripture ipeaketh of Cherubims, Seraphims, Thrones, Dominions,^ Principalities, Powers, Arch-Angtls and Angels •, but what Orders they arc we cannot undcrfland. We can well think, that God, who is a God of Order and Decency, and hath placed every Thing in Order in the World, hath likewife put Order among the Angels •, but which of them is thchighefb or loweft, is nowhere in the Scripture, revea- led-, therefore we mull reft contented fo, until we come into the glorious Kingdom of God, and become equal unto the Angels. Their Jppearances. The Angels are by Nature in vifible •, for they are Spirits, and have no Flefli nor Blood, though they have appeared in feveral Forms. For Ahrahani^ they did appear as Men ; in the Grave of Chrift as young Men -, in the Refurreflion of Chiift, as Fire and Lightnings: For the Prophet Ezekiel., as four Creatures, everyone with four Faces : For the Prophet Elijah, as Chariot and Horfes of Fire. For the Prophet Zachariah^ as Men riding upon Horfes. The uncreated Angel, the Son of God, hath often appeared in human Form, in the Old Teftament, before his Incarnation ; wherefore the Spirit of the Lord faid ; / rejoiced in the habitable Parts of the Earth, Pror. viii.31 and my Delights 'u.'ere with the Sen of Man, We will number up fome Examples. The Angel that appeared before llngar in the IVildernefs, was the Son Gen. xvi. 7. of God; for he is called afterwards Jehovah, wlfich is the proper Name of God ; befides, the fune Angel promifeth afterwards, that he v«/ould multiply her Seed, which no created Angd could do. One of the three Men that appeared unto Abraham, in th: Plains o/Cer.wiii. i. Marnre, zvhcn he fat in the Doer of his Tent, was iViq Son of God ; which we can conclude thircof ; Firft, Becai.fe there ftands in the Begin- ning of the Chapter, And the Lcrd appeared unto Abraham ; thereupon follows the Manner how he appeared. Secondly, Says the Lord, I "j^ill certainly return unto thee according to the Titne of Life •, and Ic, Sarah thy Wife fo all have a San. Thcle V-/ords arc afterwards afcribed to God himfelf. Thirdly, The fame Argel is called in the lame Chapter, Jehovah. Fourthly, The two Angels Vv^ent from Abraham towards Sodom, but the third being the Son of God, did remain, and (poke with .7^^2/7^;;;, and Abraham prayed unto liim for Souom. The Angel that Jpcke unto Jacob- i'.'/ a Dream, wlun lie had laid the piled Rods in the Gutters before the Mocks, was the Son of God, v/hich we can conclude from the fcllowing, where the fame Angel fays ; / ^»> Gen.xxxi.ji the God of Beth-el, where thou anointedjl the Pillar, and where thcuvow- edft a Vow unto me. The 4? Of the GOOD AlSl GELS, The Man that wreftlcd with Jacoh in the Night, was the Son of God, in human Form , and we can thereby prove it. Firftf That the Angel Gen. xxxii. faid ; yis a Prince haji thou Power with God and Men, and haft prevai- ^+- led. Secondly, The fame Man blefled Jacob. Thirdly, Jacob himfelf did confefs, that he had feen God Face to Face, and therefore called the Place Peniel. Exod ii ^^^ Angel that appeared unto Mofes in the Bujh, burning with Fire, ' and wai not con fumed, was the Son of God. ¥ov, firft, God the Father is never called an Angel, becaufe he is not fent. Secondly, fays the fame Angel unto Mofes ; I am the God of thy Father, the God of Abraham, the God of Ifaac, and the God c/ Jacob. Thirdly, He afterwards revealed his Name unto Mofes, faying -, / JM, THAT 1 AM, which Name . Chrift did apply to himfelf, when he was in Difpute with the Jews, who did deny his Godhead, faying ; Before Abraham was, am I. Fourthly, Mojes himfelf declareth this Sisjht of Chrift, and called it j The Good- Exod.xiv. 19 ^^iiiofhim thai divelleth in the Bufh. g , ... The Angel that went before the Camp of Ifrael, by Day in a Pillar of Exod. xxiii. ^ Cloud, and by Night in a Pillar of Fire, was the Son ol God •, for the 21. fame Angel is called Jehovah j and God himfelf faid of this Angel j My Name is in him. The Offices of the Holy Angels, is defcribcd in the Scripture, to be the following. To praife God in Eternity. The Prophet Ifaie.h, did hear the Angels . cry aloud •, Holy, Holy, Holy is the Lord God of Hojts. The Shepherds VI. 3. j^{3J(jjj-,g j^y Night in the Field at Bethlehem, did hear the Angels fing to Luke -i ^^^ Glory of the new-born Chrift •, Glory to God in the Higheft, and on ' Earth Peace, Goodwill totuards Men. St. John the Divine law in a Sight -, Thnt all the Angels ft 00 d round about his Throne, and about the Rev. vii. 11. Elders; and the four Bea/ts, and fell before the Throne on their Faces, 13. and worftdipped God, faying. Amen: Bleffing, and Glory, andWifdom^ and Thankfgiving, and Honour, and Power, and Might, be unto our God forever and ever. I'hey are willii gand ready to obey and execute God's Command -, therefore are they laid to ftand before God •, for to ftand. Gen. .\Ii. 4.I fignifies in the Scripture, toferve ; {oftood Jofeph before Pharoah •, Da- Vxdftood before Saul. The Children of the Hebrews were nourifhed in the I Sam. vvi. 21 palace of the King of ^^i'^'/c;; ; That they might Jl and before the King. •'■■ '• 5- Are the Holy Angels, who are ftrong Giants, the moft noble Crea- tures, and clear Ihining Spirits, fo wilhng to fcrve God and obey his Comniaiids .? Should not then we poorEarth-Worms, who are but I kift and Afhes, ftrive to be more willing to ferve God and obey his Com- mands.^ Our Saviour maketh us fenhble thereof, when he learn.s us 10 pray -, Thy PVill he done on Earlh, as it is in Heaven. We muft not pray thus alone with our Lips, but we fnould do all our Endeavours, to do the Will of God hereon Earth, as it is done in Heaven of the Holy Angels. They 0//^^ GOOD ANGELS. 49 They minifter unto Chrift. They worfhip hinr, all the Angels worlhi- ped him in the State of his Humiliation and Exaltation •, They miniftered unto him when he was born, when he was in Danger of Herod •, when he was tempted in the Wildernefs j when he fweatcth Drops of Blood i when he laid in the Grave j when he rofe up, and when he afcended into Heaven ; And they fhall minifter unto him, when he fhall come again to judge the Quick and the Dead, at the great Day of Judgment. H. We have to confider the Miniftry of the Angels, in their lending to Man. This Miniftry confift.s herein, to keep Men in all their Ways, to bear them up in their Hands, and to defend them from all Evil. They keep Men in all their Ways •, as. On the Way of our Birth, we are kept by the Angels. If the Devil had his Will, there would never be a Child born without Defed: -, yea, our Mother's Womb, would often become our Grave. On the Way of our Life, we are kept by the Holy Angels, in all Conditions. In fpiritual. They help to promote the Word of God and the Gofpel; when St. Paul was in Troade^ he faw a Vifion in the Night ; there ftood a Man of Macedonia^ and prayed him faying •, Come over and help us ; whereof St. P««/ concludeth, that the Lord had called him to preach the Gofpel ; They defend likewife the Servants of God in their lawful Cal- lings, as we can fee of the Examples of Elias^ Elijha^ Daniel, and all the Prophets and Apoftles. In Temporal. They defend all pious Magiftrates, againft their Ene- mies, as we can fee ot King Hezekiah^ David, and others. In Houfnold Conditions. They defend pious married People; pro- mote their Matrimony ; protect them •, have Care over their Children ; tends them in Sicknefs, and after Death carries their Souls into the Bofom of Abraham. If it happens that a Child of God cometh to any Misfor- tune, in his lawful Calling and Way, then we muft not think that the Holy Angels have neglected their Miniftry, or are gone away from fuch Perfons ; no, but we fhould confider. That a Sparrow cannot fall '^'^^t. x. 29. en the Ground, without the Will cf God : And the very Hairs arc num- bred on our Pieads; then can no Misfortune befall us without the Will of God. Who is he that faith, and it cometh to pafs, when the Lord commandeth ■• .. // not 7 There happens many Things in the World, whereof we can find ""^" '"' ^' ' no Caufe. We can fee the Finger on the Dial of God, but not the Wheels that turn the Finger; and we muft therefore fay ; -^ ^'^i ^«w^, pfjl .x.\>ix q / opened not my Mouth, hecaufe thou didji it. Hath God his Eyes by the caftingof the Lot, much more by his Children? Misfortune refl at every one's Door, and taketh up Lodging as foon by a pious Hiob, as a wick- ed Herod ; though with this Difference, that it is a Trial by the Faithful and / 50 Of //'^ G O O D A N G E L S. but a Punifhment by the Wicked. Jocoh had the Son of God in his Arms, and went away from him Lame. Lazarus was a Child of God, and had the Angels about him, yet he laid in Mifery with Sores and Boils : God will thereby try the Faith, Patience, and Conftancy of his Children ; as St. Peter fays •, Te are in Heavinefs through manifold Temptations. I t-t. 1. . That the Trial of your Faith being much more precious than of Gold that perifheth, though it be tried with Fire, might be found unto Praife, and Honour, and Glory, at the appearing of Jefus Chrijl. As, the Spirit of God is not departed from a Faithful, becaufc he is fick, miferable or unhappy •, fo are neither the Angels gone away, becaufe a Misfortune happens. , On the \Vay of our Calling, do the Holy Angels keep us. They who walk in their lawful Calling, and are careful in the Fear of God, in that Calling wherein it hath pleafe the Lord to place them, praying and befeeching the Lord's Ficlp and Grace, trufting in God, and depen- ding on the gracious Promifes of God; have this Privilege and AiTurance from God •, He pal! give his /Ingds Charge over thee, to keep thee in all thy P fays. It is the fame 1 romifes, that the Lord gave by the Pro- Zach. iii. 7. P^^^ Zachariab, faying -, // thou wilt walk in my Ways, and if thou wilt keep my Charge, then I will give thee Places to walk among thoje that fiand by. On the Way of Croffcs and Affliclions, are the Holy Angels by the Faithful. The Pfalmift fays j The Jngels of the Lord en- VirA.xxxiv.y . campe fh round about them that fear him, and delivereih them. On the Way of Death are the Holy Angels prefcnt by the Faithful, in Luke XVI. 22. order to carry their Souhinto the Bofo'/n of Abraham. They iliall bear them up in their Hands, like Parents that are very careful and tender of their Infants, and bears them up in their Hands or Arms, thJit they fhould not be hurt ; fo is God watchful over his Chil- dren, and is faid ; To bear them as a Man doth bear his Son, To carry ^jcwt. i._ 31. ^j^^^^ ^^^ j^.^ Bofom, as a nurftng Father beareth a fuckling Child. To take Ho'f. xi. ?. them by their Anns. Which Service God fheweth to the Faithful by his Holy Angel?, whereof we can fee his great Bounty and Mercy towards us poor Sinner?. We were not able to withftand Satan, who cafieth out of Rev. xii. i;. his Mouth Water as a Flood, to carry us away, if the HolyAngels did not guard and protcft us. God could well protc6t us from the Devil, •and defend us from Mifery, without the Help of the Holy Angel?, as well as he made us Men, and created our firlt Parents without them, cr their Help. He could likewife govern and rule the World, without Kings and Princes -, and he can likewife give us Seed of the Ground, without fowing and plov/ing: But it hath pleafed the gracious God, to do Things by Means, and likewife to protect us in our lawful Ways by h".s Holy Arge's. They fhall Defend them from all Evil, Lefi then dr-fjj thy Foot agairft a Stc7'.e. There are many Stones in our A">\iy through the Cour.'e cf cur Lives. 0///6^GOODANGELS 51 Lives. Satan rolls big Stones of Temptation, with wicked Thoughts and Obje6ts, before us. He hinders us in doing Good •, he reprefents to us the Grace of God too fmall for the Greatnefs of our Sins, in order to bring us to Defpair ; yea, he contrives all manner of Mifchief for the Deftruftion of our Souls and Bodies. Our own finful Fiefh and Blood throws in our Way, Stones of Pride, Ambition, Revenge. CovetoufQefs, Lacivioufnefs, and fuch like more : The wicked World throws in our Way, Stones of Blafphemy, Slander and Offence. The Holy Angels are here ready, in order to defend us, and remove out of our Ways the following Stones ; as, Stones of Sin •, by taking away the Caufe and Occafions of Sin, or by hindring us from Sin ; as we can fee of Balaam^ who was hindred by the Angel of the Lord, from curfing the Children of Ifrael. Stones of Mifery. When there is Danger, then do the Holy Angels proteft the Faithful, as we can fee of Noah"^ in the Sin-Flood ; Lo/, in . Sodom ', Daniel in the Lion's Den ; the three Men in the fiery Furnace j Elijha in the Dearth, and many other Examples. Stones of Death. When t)eath, as a heavy Stone, will bruife the Image of our Body, and feparatc the Soul from the Body, then (hall the Holy Angels carry our Souls into the Bofom of Abraham^ and guard our Bodies in the Grave, and keep our Bones there, that not one fliall be ^'^'- ^^^i^* loft. And at the Day of Judgment, fhall the Holy Angels gather out of the Kingdom of Chrift all Things that offend, and caft j^j^j. ^-^ them into a Furnace of Fire. And the Righteous fliall be then, as the Mac xxii.30 Angels of God in Heaven. Since God hath been fo gracious to us, and ha^h ordained his Holy Angels to be our Watches and Protedors, in and through this wicked World, where the Devil goeth round, and ftriveth either himfc'f, or by his Adherents, to devour and deftroy us ; then we ought ferioufly and heartily, to thank God for this his great Mercy, and fo frame the Way of our Living, that the Holy Angels may defirc and be willing to ftay by us. Uniformity in Manners increafeth Friend- fliip. The Angels are ready and willing to obey God, and fo muft we be, if we will keep them by us. The Angels are clean, chafte, humble, and miniftring Spirits, and love one another ; likewife we mud endeavour to praftice the fame Virtues, if we will gain the Friendfhip and Protef^n. The Angels are loving Children of God ; we muft likewife be in the Number of God's Children, according to the W^ill of God, if we will keep the Holy Angels by us. The Angels are clear- fliining Lights ; therefore, if we will keep them by us. We mufl ivalk as the Children of ^^"^^ ^^^-^1- Light, and caft \cff the JVork of Darknefs, and put on the Armour -of Light. The Angels have great Defire and Delight in the Word of God, and are always there where the Word of God is learned. Likewife, we muft always have a true Defire for the Word of God, and frequent the AfTemblies where we may be inftru6ted therein, ^he Angels fight againft Rev. xii. 7, I the ' 25 0/* //^^ G O O D A N G E L $. the Divil', llkewife we muft wreftle againfl: Satan, and all Temptations, with fpiritual Weapons and Prayers, it we will keep the Holy Angds by us for our Afliftance. If every one did believe, that the Holy Angels fees all their Atlions, ^ which they commit in Darknefs, there would many a private finful Ac- Rev, xix 10. tion be omitted : Therefore have the old Fathers faid •, IVherever thou art^ honour thy Angd; though we muft not worfhip them, for fuch Honour belongeth to God alone -, as the Angel told St. John the Divine, We know that the Angels are rejoiced in Heaven over the Converfion of one Sinner^ much more will they be rejoiced of, when a Man is ftrong in the Fear of God, and remaineth in the State of Grace. 'the "Lord fend his Holy Angels, that can keep and proteEl us in all our Ways •, to the Glory of his Holy Name and our orun Salvation, for the Sake of our Blejed Saviour, Jefus Chrift, Amen. yi. S E R M O N> Of the BAD ANGELS. 5J VI. S E R M O N. OF The B A D ANGELS. The Text ftands in the Epiftle of Jude, 6th Verfe. The Angels 'which kept not their Jirft Eftate, but left their own Habitation^ he hath referred in e'vcrlajiing Chains under Dark- ncfsy unto the Judgment of the great Day. Introduction. I AD Root, bad Fruit, bad Seed, bad Breed; Of Thorns Men do not gather Figs, nor of a Bramble Bufh gather Men Grapes. A good Man, cut of the good T'reafure of his Heart, bringeth forth that which is good ; and an evil Man, out of the evil Treafure of his Heart, bringeth forth that which is evil. When Chrift was in Argument with the Jews, who did boaft, that they were Children of Abraham ; then faid Chrift unto them, (as we can read in the Gofpel of St. John, Chap, viii. vcrfe 44. No, ye are not Children of Abraham, becaufe ye feek to kill me ; but ye are of your Father the Devil : For, fays he, the Devil was a Murderer from the Beginning, and abode not in the Truth. Chrift defcribeth the Devil in thefe Words, by tliree Things, Firji, Of his blefted State. When Chrift named here the Devil, fay- ing i The Devil was a Murderer : He doth not mean one Devil, but all the Devils, who are one in Wickednefs and Punifhment, and gives us to confider their bleffed State, wherein they were created in the Beginning ; namely, in Truth-, for, fince Chrift faid, They abode not in Truth, it is. certain, that they were created in Truth : This Truth hath regard to the Devils and the God. To^he Devils, They were created in the Beginning, in Truth, Holi- nefs and Goodnefs, as well as the good Angels -, for Mofes declareth, That God f aw every Thing he had made, and behold, it was very good ; 'though, was this Truth and Holinefs not their Effcnce, or elfe had they loft ol their Eftence when they fell, neither was their Will fo unalterable, but that they could fall from the State wherein they were created ; for it becometh God alone to be effential and unalterable : Therefore, fince the Ang.dshad their Free-Will, which in itfelfwas changeable, then it was in thdr Power to ufe or abufe their Will, and to obey or difobeyj but, I 2 Decaufe j4 Of fbe BAD AISJ GELS, becanfe they abufed their free Will, and departed from Truth, fo hatk their Fall regard to, God, from whom they departed. For God is Truth, and loveth Truth; therefore, when the Angels departed from Truth, they departed likewile from God, and from the Faith, Obedience, and Service they were obli- gated to, unto God their Lord and Maker, and were call out of Heaven. God is not bound to keep any from falling, efpecially, when he hath gi- ven Power and Will, v/hereby they rrjight Hand and withiland, and will notufe their Powerand Will rightly. As foon as Man was created, then did thefe fallen Angels, who vv'ere caft out of Heaven, go into Para- dife, where Man was, in order to deceive him, and told a great Lie for him ; namely. That his Cafe would not be fo dangerous as God had told them, and that they fhould not die, akhough they did eat of the forbid- den Fruit -, and that is, Secondly, The Fall of the Devil. They abode not in the Truth ; they left off their own Frce-v/ill, their inbred Truth, and rofe up againft God their Creator, and lieth for Men -, and there is now no more Truth in them, but all Deceit, Lies, Murder, and all other Wickednefs and Abomina- tions. The Fall of the Devil was, Cbflinate. They were not forced nor tempted to it, but did it of their own Free-will, wherein they were created good with the other Angels, who remained ftedfafl. It was in their Free-will to remain with the good Angels with God, and afterwards to be confirmed in Goodnefs ; but they would not wait for this, but fell from God, And their Fall there- fore is, Untimely. Our Saviour fays. The Devil is a Murderer from the Beginnings not from the Beginning of the World, but from the Begin- ning of their Fall : When they left Truth, fell from the higheft Good, and turned to lie and murder •, therefore is their Fall, Frightful. They were caft out from eternal Joy and Glory, to eternal Darknefs and Mifery •, from Honour to Difhonour •, from Holinefs to Sin ; from Good to Bad •, from Life to Death ; and they do now love Lies and Deceit inftead of Truth •, Hatred, Malice, Envy and Difpute, infteadof the Grace and Love of God ; and Death and Murder, inftead of Life. Wherefore our Saviour Chrift fays, They are Murderers and Liars •, and this Ihews us. Thirdly, Their Wickednefs. They are Murderers and Liars ; what can be more abominable ? The Devil fhewed in the Beginning, his mur- dering Mind againft our firft Parents, for he did not alone murder them, but alfo in them, the whole human Generation, and brought Death into the World. How he hath afterwards been the Caufe of Murder and Mif- chief, we can find many Examples of, as well in the holy Records, as of daily Experience. The Devil is a Liar, and the Father of Lies, for he brought the firft Lie in the World, and cafteth daily thefe poifonous Ar- rows Of the BAD ANGEL 5. ^^-^ rows out, as well in young as old ; for, what Vice and Crime is now more common than Lies ? The Apoflle St. Jude^ explains in our Text, what Punifhment the Devils have received, and what they have to exped •, whereof we will confider the fallen Angels : First, In the State of their Perfe^idti. Second, In the State of their Fall. Third, In the State of their Damnation. Explanation of the Text. " L We have to confider the fallen Angels, in the State of their Perfeflion. No Perfon is fo glorious, nor Place fo holy, that it can free any from Punifhment after Sin. The Devils were in the Beginning, in a glorious State, and had Places in Heaven, though they were not pardoned when they fell ; for, fo fays the Apoflle in our Text ; The Angels which kept not their fir ft Eji ate ^ hut left their own Habitation. The Apoflle. here lays before us, the perfed State of thefe Angels before their Fall ; which can be feen ; Firji^ Of their Names. They are called Angels: God had created them for to minifler in Holy Cafes, as well as the good Angels, therefore had he given unto them the fame Titles as the good Angels, yea, as Chrifl himfelf, who is often called an Angel ; they were created after the Image of God as well as the good Angels; and that the Angels were created after the Image of God, we can fee of our Saviour's Words, when he fays ; In the RefurreSlion are the Faithful as the Angels in Heaven^ andMat.xxii.30. in Heaven fliall the Image of God be perfeded in us. St. Faul fays, 'That the new Man is created after God^ in Righteoufnefs and true Holi- ^ , . nefs. The Angels were created in Righteoufnefs aud true Holinefs •, then P • ^■- ^+' confcquently follows, that they were created after the Image of God. Second^ Of the Grace and Favour wherein they v/ere created by God. Since they were created in Righteoufnefs and Holinefs, then were they in the Grace of God, as his deareft Friends, and beheld the Face of ' God ; and God turned his Face to them, which is a Sign of Grace -. For as it is a Token of Grace to fee and fpeak with the King, fo was it a Sign of Grace that the Angels did fee and converfe with God, and fulfil his Commands ; But after they fell, they were cad out from the Sight of God in Difgrace, and they will never again fee the gracious Sight of God. When the bad Angels appear before God, they appear for him, as their fevere judge, full of Malice, Hatred, and Envy againfh God, the Holy Angels, and Men ; and they are never better contented than when they can contrive Mifchief, breed Qiiarrels among Men, and teafe them to murder, though all with God's Leave, for to punifli the • Wicked and try the Good, and for to make the Wickednefs of the ;o Of the BAD ANGELS. Devil public, and his Fury alliamed, when he is withftood by the Faithfu]. I'kirdy Of tlicir Order, The Apoftle afcribes unto them in our Text, a Principality, laying, They kept not their firfi EJlate. We can conclude hereby, that the Devils had a Principality before, and were Princes in - the Kingdom of Light-, but now after their Fall, they are become Prin- ces of Darknefs, and Rulers in Darknefs. No Man can know what Order there is among the Devils ; though, as well as there is Order among the good Angels, fo is there among the bad likewife. The Scripture calls the Chief of the DcvWs Beelzebub ^ that is. King of Flies •, which Name the Inhabitants of Ekrofi gave to their Idol, either becaufe he was made as a great Fly, or becaufe his Temple v.'as full of Flies that gathered there by the Blood of the Sacrifices; or becaufe they defired Help and Relief of this Idol, from the many Flies, wherewith their Country was plagued. The Devil may well be called Belzehtib, King of Flies, for the following Reafons: The Fly flieth high in the Air •, the Devil is a proud Spirit, and Cometh never fo high, but ftriveth to come higher. There are many Flics, and where we come in the World, we do find abundance of Fliesj likewife there is innumerable many Devils, and the Air is full of them : If we could fee Spirits with our bodily Eyes, we fhould be aftonifhed to feefuch a Quantity of Devils flying in the Air. We can conclude of that Lukcviii xo ^'"'^ Example, namely, the Man of Gaderene, in whom was a Legion of •Devils, that there muft.be a great Number of them. The Fly isfliame- lefs and bold, and 'lights as well on the Pulpit or Communion-Table in a Church, as on a drinking, or gaming Table in a Tavern -, and is over all, in King's Palaces, and in all Houles, and Chambers-, likewife is the Devil bold, .and hath Regard to no Perfon, neither fpareth he any, high or low, Vv'ife or unwiie, rich or poor. He is in the Church, to takeaway the Words from the Hearers -, he is in Kings Palaces, to entice them to War, Blooclfned, and Tirany -, he is in all the Houfes, for to fmite the four Corners of the Houfes, that they fall-, he is over all in Companies, for to breed Difturbanceand Quarrel \ he is in the Bed, for to breed Dif- order between Man and Wife. The Fly is an unclean Thing, and daubs every Thing it 'lights on -, and the whiter a Thing is, the fooner will the Fly 'light upon it ; The Devil is an unclean Spirit, and where he comtth hemaketh every one unclean, with Thoughts, Words and Deeds; there- fore did he afK Leave of our Saviour, to go into the Herd of Swine. The Fly is not long in one Place, but always frying about ; likev/ifc I Y'c- V ?, ^^"'^^ ^'"'^ Devil no Rell, hut walketh about as a roaring Lion., peeking ^ tvhcmhe may deicur. The Fly is fhy, and is foon drove av/ay. The De- vil is never fo furious, but we can drive him away from us with the Word of God, and one Word of God can tie him. The Scripture makes mention of other Names, as Jfrnod^eus^ t\\tX^(^- vil of Matrimony; Jbadcn ?Lnd Jpolion, the Devils of Spoil; Belial, the Mat. \: V. g. z i im. 11. 2;). Of the BAD ANGEL S. ^-j the Devil of Difobedience ; Mamon the Devil of Avnr'.ce, Vythoru t!ie Devil of Prophecy ; Satan^ the Devil of Strife. Our Saviour hinifclf lays, That the Devil hath a Kingdom^ a;:d is mt divided^ or elje bis Kingdom '--''^' >-'• '^i- could not ftand. Therefore, akhough thtre is fuch if\.bund:ir.ce ol Devils, yet ihey keep always togerhcr, and rgrce in Wickednefs. The Chid of them hath fo ordered h s Kingdom, that fome are Church Devils, ibme Court Devils, and again, orners are Iloufliold Devils. Church Devils contrive Mifchief as well by the Teachers as Hearers ; they deceive the Teachers in many Ways; firfl: with falfe Do6lrine, afid Mat. kIW. zr. fow Tares among the fVhcat ; then, ivilh lying IVonders and Signs ; then, sThef. ii. 9. with hindring pious Minijlers in their la-ivful Calling ; then, with Per- ^^:f '*• !."• ^• Jecution-., then, with immoral Lives -. For a MiniRer who teacheth well, '''' " ^^' and liveth bad, ferveth God with his Lips, but the Devil with his Life. ]\]aii:vi 2- He builds upon Heaven with his Doilrine, but upon Hell with his Works. The Devil deceives likewife the Hearers in many Ways. They take azvay Lukeviii 30, the Word of their Hearts^ that they Jhould not believe and be faved. They blind the Minds of them that believe not^ that the Light of the glorious ^ ^'"^r. W. 4. Gofpel of Chrifl fldculd not fhine unto them. They harden the Hearts of the Wicked, that they do all what they will. Which St. Faul cailcth. To be taken Captive by the Devil. Court Devils contrive Mifchief at Court -, they oppofe and hinder the peaceable and good Propofitions of pious Kings and Princes, and on the contrary, infpire them to War. Who did provoke King Davidto Num- ber Ifrael, wherefore God did fend three Days Plague ^ Satan. Daniel was preferred in the Court of the King of Babylon, above the Prefidents and Princes, becaufc an excellent and pious Spirit was in him, which provoked the Prefidents and Princes fo againft him, that Daniel was cafl: into tihc Lion's Den, through their Accufation. Who was the Promo- ter of this ? Satan, who inltigated them to Malice and Hatred againfl Daniel. Houfe-Devils contrive all Difturbances among Families •, firfl, be- tween Man and Wife •, then between Parents and Children •, then between Sifters and Brothers -, then between Mafter and Servant ; then between Fellow-Servants •, then between Neighbour and Neighbours. And as the Devil is a declared Enemy to Chriftians, fo he doth moftly opprefs the Chriftians, firft, with Deafnefs, then with Dumbnefs or other Defects, throweth them in Fire and Water, and then damnifying their Goods and Eftate, as Hiob •, then their good Name and Character, as David. The Devil endeavours to fpoil the Soul, for to gain which, he don't fpare any Trouble, Night nor Day. He preaches for the Thought, that he can thereby peafuade the Hearts and Minds ; and all his Preaching confift in thefe three Words, Sin, Contiruie, Defpair : He doth not pardon the Holy ; He deceived David with Lafcivioufnefs ; Peter with denying •, Judas with Covetoufnefs, and the other Apoftles with Ambition. For 5? Of the B A D A N G E L S. For to promote Wickednefs, the Devil is bold, fubtil, furious and mighty. Bold' There is no Crime fo great, but the Devils dare put it in Prac- tice : If it goeth on, they are glad, but if it fails, they- are not afhamed, for they are fhamelefs. Subtil. He is therefore called artful and cunning : They have many deep Things hidden in their Hearts •, they v/atch every Opportunity ; lets out their Nets, and throws out tempting Baits for to draw Souls into their Snares. iPct. v.s. Furious. The Devil is compared to n Roaring Lien, a great red Rev.xii. 3. Dragon^ having feven Heads and ten Horns. Thtfeven Heads ^\t\si%\i\s many Contrivances, and the ten Horns his Might and Strength. Mighty. What the Devil will, he can do, as far as God permits him ; 'therefore did the Devil, who tempted Chrift, confefs and acknowledge, T^hat God had Power and Might over all the Kingdoms of the Earth •, for, fays he, That is delivered unto me. II. We have to confiderthe fallen Angels in the State of their Fall. What was the Crime of the Angels, fincc they were puniQied fo fe- verely ? The Spirit of the Lord mentions not in the Scripture, what their Crime was in particular •, but the Apoflle Jude fays in our Text ; 'They kept not their firff Eft ate ^ hut left their own Habitation : That is, they were not fo obedient, to God as they ought, but as rebellious Sub- jedts, did rife up againft God their Lord and Maker. Hereby we can conclude, that the Crime of them was Difobedience towards God ; Pride towards themfclves, and Lies towards Men. Likewife we can, according to the Opinion of fome, explain this their Habitation alfo; That, as God would, by his fpecial Grace and Prefence, have his Habitation in the Angels, fo fliould the Angels again by their faithful Obedience and Conftancy, have their Habitation in God -, but they left this their Habitation, and fell from God ; and yet do they lie in this their Fall, wherefrom they fliall never rife up again. Here hap- pened a great Alteration to the Angels, by this their Fall, for they loft iom.ething, and keptfomething. They loft their Goodnefs, Holinefs, Truth, Cleanefs and Free-will. T'heir Goodnefs ; wherein they were created they loft, and became bad, and are therefore called bad Angels, for they are bad, will bad, have bad, and fhall receive worfe. Their Truth. They are now Liars •, when the Devil fpeaketh a Lie, he fpeaks of his own : if he fpeaketh Truth, that is, either through the Com- mand of God, or he doth it for his own Advantage, for to deceive Men, •and to confirm his own Kingdom. Holinefs and Cleanefs. They are called unclean Spirits, Mafters of Milchief, ufing all Weapons of Subtiky and Unrightcoufnefs. Free 'Will. Of the D A D A N G E L S. 59 Frei-lVill. Before the Fal!, they had aFree-Will to chufe good or bad, but after their Fall, their Will was entirely bent to Evil and all Mifchief. On the contrary, they kept following Faculties, though greatly weakened : As, their Knowledge and Power. The Devils believe God and Chrift, but trembleth. They know themfelves, as the Soul in Man knoweth all what is in Man, fo knoweth the Devils all what is in them- felves. They know the Condition of the World : The Devil walketb roundabout in the World •, fhould they then not know how it goes there- in } They know fome Things to come which hath natural Caufes, but the Things that have no natural Caufes the Devils do not know, for that belongs to God alorvc ; therefore it Cometh, that the Devil always gives doubtful and equivocal Anfwers: So did he deceive j^dam and Eve with falfe Words that feem'd to be true •, and faid, Te Jball not furely die. He meant in the fame Moment-, Te eat thereof ; for God doth kncw^ that Gtxi.ni.i^,^; in the Day ye eat thereof then your Eyes Jh all be opened, and ye Jhall be as Gods, knowing Good and Evil. This became likewife true ; they be- came as Gods, to knov/ in their Thoughts, their Eyes were opened, that they faw their own Nakednefs. Eve thought to become like God, as the Serpent faid, but the Devil who fpoke through the Serpent, thought to get her like himfelf in Damnation. They knew Good and Evil ; Good, as long as they obey'd the Command of God ; Evil, af- ter they had finned, for then they learned to confiderthe Good they had loft, and the Evil they had received. Alfo the Devil is a Liar and De- ceiver, in all what he fpeaketh : Likewife did this lying Spirit deceive Y^Yi\<2^Ahab to War, with this falfe Anfwer \ Go up and profper, for the \ Kino' xxit. Lord fhall deliver the City into the King^ s Hands \ but he mentioned not 12. what King. We mud obferve this of the Devils, that, hov/ v/ife foever the Devils are, yet is their Knowledge but in Darknefs -, likewife, as we cannot plainly difcern any Thing in dirty and troubled Waters •, for fince the Devils are always troubled and difturbed in their Minds, fo they do not know everyThing plainly •, wherefore they often contrive not alone foolifn Things, but even pudi on Things that are againft themfelves and their Kingdom. What was more to the Deftruilion of the Devil's Kingdom than the Death of Chrift? Yet, for all, the Devil did all his Endeavours to forward the fame. The Devils can much Icfs know the Thoughts of Men, except as far as he can conclude of the outward Tokens he fees. We can beft know the Power of the Devil by his laities and Works. The Title fheweth the Man, fo doth likewife the Title of the Devil v , ^.j ihew what mighty Man he is. He is called, the Prince of this World, ^ ' ' ' for his tyrannical Power he ufes in the World. If we will confider and behold the World, and all Men therein after the Fall, fo far they are without Chrift •, then we fhall find, that they are all, for the hkt of Sin, under the tyrannical Power of Satan, which the m.any Idols among the K Heat liens. 6o O/' //jt' B A D A N G E L S. 2 Cor. iv. 4. Pleathcns, and even Death itfelf, convinces us of. He is called, ^he God of this IVorld\ partly, becaufe he is the fole Author of all Mifchiefin this World •, partly, becaufe the Men of this World, that is the Wicked, live after his Will •, and partly, becaufe the greateft Part of the Inhabi- tants in the World are entered into his Service. He is called a Prince that hath Power in the Air, becaufe he can, with the Leave of God, raife Thunder, Lightning, and Storms in the Air. The Works of the Devil, fhews what he can do. They can throw down Fire from Heaven •, they can plague Men intheir Bodies with Deafnefs, Dumbnefs, and other Defe6ts : They can break Iron Bolts as Straw ; they caninftigate wicked Thoughts in Men's Hearts •, they can blind the Minds of the Unbelievers, fo that the glorious Light of the Gofpel fhall not fl:iine for them ; they can hinder the Converfion of Men, and can take on the Form of an Angel of Light ; they can poiTefs Man fpiritually, as Judas Ifcharioi was, whom the Devil brought firft to Covetoufnefs, then to Theft, and then to Treachery, and brought him fo from one Sin to another, 'till he became a Servant captivated under the Snares of Satan, and ghoftlypoiTefTed, The Devil can poffefs Men bodily, when hegoeth in their Bodies and plagueth them •, whereof we have many Examples in the New-Teftament. This bodily Polleffion can, with the Permiffion of God, befall even the Faithful •, and it is to be imputed to the Impudence of the Devil, that he dareth to poffefs the Body of Men -, for the good Angels, altho' they have lome Time committed or revealed any Thing in the Minds of Men, by Dreams or Apparitions, have never dared to poffefs the Habitation of their Lord ar.d Mafler. The Devil can often frighten Men by Apparitions, fo that it is taken to be a Forewarning, or the Soul of fome departed ; but it is nothing elfe but the' Contrivance of Satan himfelf; for they that are dead do not come again. The Apparition which the Woman in Endor brought forth out of the Earth, in the Shape of Samuel, by the Defire of King Saul, was not the true Samuel, but the Devil, in the Shape of Samuel ; which we can prove by the following •, for, Firji, Who will believe that a Wo- man, who had given herfelf up entirely to the Service of the Devil, fhould have Power ovtr Samuel, whofe Soul was with God } Second, Should the Devil be able to raife up any from Death .? no, furely, for this becometh God alone. Could any of the Dead have lent an Errand to the Living, certainly Dives would have procured this, when he cnreated Abraham to fend one of the Dead to his five Brethren -, but we fee it was not granted, ^hird. We read in the foregoing of the fame Chapter, that the Lord did not anfwer Saul, neither by Dreams, neither by Urim, neither by Prophets : Who would then believe, that this was the true Samuel fent from God .? Fourth, As f ;on as the Apparition appeared, he faid, Why haft thou difquieted me, to bring me up ? Can any Difquiet befall the BlcfTed and Elect in Heaven ? then was not their State and Condition Of the BAD ANGELS. 6i. Condition perfedl. /'///.6, The Apparition faid to SauU 'T.'o-mcrrc'W flidi thou and thy Sons be with me -, which we muft undeiftand not alone of the Condition of tlie Dead, but alfo of the PJace and Condition after Death, that is, in Hell ; for we read, that Saul died in his Trangreflion. But notwithftanding the Might of rhcDevil, and the wonderful Things he can do-, yet, he can do no Miracles or fupernatural I'hings, but all his Work and Atftions are either according to Nature, or hath natural Caufes -, which feems wonderful to us, becaufe we do not underftand them, or he blinds our Eyes. We read, That every one of the Sorcerers in Egypt, caji down bis Rod, and they became Serpents. Who will not tliink that thefe Rods became Serpents by Conjuration? But the mod Part are of Opinion that, when the Sorcerers threw down their Rods, the Devil fnatched them a Way, and threw living Serpents in their (lead. We can conclude the fame of the other Wonders. What will now they, who are of Opinion that there is neither Devil or Hell, lay to this.'' There hath been feen divers Apparitions and De- vils, in feveral Shapes and Forms •, and likewifc many bodily poQefled : Should we then not believe that there are Devils ,'' Thei'e were many bodily pofTefTed in the Time of Chrift's Incarnation, yet did theSadducees, who were a Se6l among the Jews, deny that there was a Devil or Spirits. Should we but take a View of the World, and confider the Courfe there- of, then we fliould perceive, that4:he Devil isloofe in all Sta:es and Con- ditions. In fpiritual, with falfe Do6trine -, in temporal, with Wars, Der flru6tion, and Ruination of whole Countries and Nations; in Flouihold, with abominable Crimes and Vices. Well, what can we conclude of this, but that there is a certain cunning Contriver and Promoter of all fuch .? and who fhould it be but the Devil, who is a Liar and Murder from the Beginning. We will now confider, how the State of the Devils are after their Fall. The fame is become horrible, fcandalous, remarkable, furious, and un- pardonable. He is become horrible. We find in the Holy Scriptures feveral horrible Examples of the Wrath and Vengeance of God againfi: Sin, as the Sin- Flood, the Fire and Brimftone from Heaven over Sodom, the drowning o{Pharoah and his Men in the red Sea , the driving out of the Canonites; the Deftru6lion o^ Jerufakm., and many others. But this Example of the Angels is yet more horrible, for they were cad out of Heaven', .and are reierved in everlafting Chains, under Darknefs, Sitice God /pared not the Angels that finned, but cafi them dovjn to hell, and delivered them into Chains of Darknefs, neither fpared the firft World, but punidicd them with the Sin-Flood •, what an Abomination mufi. then be Sin, while it deferveth and receiveth fuch horrible Punifhment ? It is become. Scandalous. When a Servant rifeth up, and becometh rebellious againft his kind and affeflionateM after, is not that fcandalous ? God had made the K 2 Ansels Peter u. 4, Lcr. XU. 12. 62 0/* //^(f B A D A N G E L S. Angels mighty, heavenly Princes •, he had given unto them States, and in the fame States, Habitations-, but they rofe up and became rebellious, againft their God, Mafter and Maker. Is not that very fcandalous ? David was fore grieved in his Heart, when his own Son rebelled againft him •, much more had God caufe to be offended at the Angels. It is become remarkable. It was not one Angel that fell, but a Multi- tude ; the Number thereof is unknown to us, 'but we can conclude, that the higher Place they had in Heaven before their Fall, the deeper Place they received in Hell after their Fall. It is become furieiis. The Devil will never leave off finning, nor be fatisfied of contriving Wickednefs and Mifchief. His only and greateft Delight, is to blafpheme God, to fpoil Men's Souls, and Bodies, and Goods, as often as he can ; fo that it may well be faid j Wo to the In-* habit ers of the Earth. It is become Unpardonable. The fallen Angels can never be pardoned, and receive the Grace of God •, therefore is the Fire that is prepared for Mat..xxv.4i. them, called, ^« everlajling Fire. We have herein a gr^at Preferrence before the Angels, fince we have a Saviour, and they not. Our Lord Jefus Chrift, took not the Part of the Angels, but the Seed of Abraham^ and he hath not redeemed them whofe Part he took not. The bad An- gels may accufe themfelves for their Fall -, for they abufed the Free- Will wherewith they were created, and therefore, were caft out into everlafting Difgrace, but Men were received through Chrift, into everlafting Grace, becaufe they were betrayed to Sin through Satan. This brings us to confider, III. The fallen Angels in the State of their Damnation. The Apoftle y«^^ fays in our Text, God hath referved them in ever., lajiing Chains., under Darknefs, unto the Judgment of the great Day. This their State of Damnation, confifts in, that they are caft out forever From the Sight of God, that they are referved unto the Judgment of the great Day\ and that they are tied "joith everlafting Chains under Darknefs. They are caft out forever from the Sight of God. God had caft them out from his glorious Sight in his Wrath, and this Wrath of God will remain over them forever and ever. This is their greateft Puniihment in Hell. They are referved unto the Judgment of the great Day. The Devils re- ceived their Sentence and Punifhment the fame Moment they finned, but on the great Day Ihall they appear before the Tribunal of Chrift, and their Judgment fhall then be made public. In regard to this, fays St. Paul, \ Cot. VI. 3. Xnow ye not, that we fhall judge Angels. They are tied with everlafting Chains under Darknefs. By thefe Chains we muft underftand, Firjl, 0/ /'/{^i? B A D A N G E L S. ^ 63 Firji, 'The Power of God over the Devils \ that they can do nothing without Permiflion. As wild and ravenous Creatures are always chained, that they fhall not do what they will •, and as a mad Dog, who can only howl and bark, but not bite, except we come too near to him i fois the Devil chained of Chrift. The Devil can perfuadeus to Sin, but not force us , and he lofeth a great deal of his Hope and Expedation, when he is refifted. SecQiidly, 'The Shame of the Devils. They have loft their former Li- berty, and are now become Slaves. When one is tied or chained, he hath loft his Freedom and Honour, and is a Shame for every one, as we can fee of King Zachariah, and King Manaffeh. The Devils afe faid to be chained, becaufe they have loft their Freedom, Honour and Glory, and cannot move without God's PermifTion. St. John the Divine, faw a Sight hereof, when hey^/w an Angel coming dcnxjn frcm Heaven^ having ^^•*^-''2- the Key of the hottomlefs Pit^ and a great Chain in his Hand. And he laid Hold on the Dragon that old Serpent, which is the Devil and Satan, and bound him. Thefe Chains are called in our Text, everlajling Chains under Darknefs. Firft, of the Place where the Devil is chained, that is Hell, which hath its Name of Darknefs, becaufe it glifteneth of Darknefs. He was before his Fall an Angel of Light, and had his State and Habitation in Light ; but after his Fall he received his Habitation in Darknefs, where he ii chained with everlafting Chains. God Almighty permits them to go round in the World and make Prey ; but they bear always their Hell with t'lem, wherever they are, unto the Judgment of the great Day, v/hen they fliall befent into Hell as an everlafting Prifon, and be punifhed there, in the higheft Degree forever. Secondly, of the Pain they fhall fufifer ; They ftiall be bereaved of all Hope of Salvation, and fuffer Pain from the Sight of God, in everlafting Shame and Mifery ; for, as nothing can be more pleafing and blefTed, than everlafting Light in the Prefence of God, fo can nothing be more miferableand curfed, than everlafting Darknefs, The Devils themfelves are hereof afraid, and dread the Time to come, and therefore cried unto our Saviour i What have we to do with thee, ^'^'"^'"^'^'^' Jefus thou Son of God ? Art thou come hither to torment us before the Time ? The bad Angels know very well that they ftiall be eternally tor- mented ; wherefore they are afraid, and are alfo never without Torment j though there is a Time when their Torment fhall be without Meafure and End ; and for this Time they do dread moft. As long as the Devil flyeth about in the Air, and is among. Men on Earth, their Torment feemeth to be moderated ; but on the great Day, when they fhall be caft out into everlafting Fire, then fhall their Torment firft begin •, and they fhall then be- tormented in /i?^ Lrt^f (?/ Fire and Brimjicne, Day andRe"^-^^- ^^• Night, for ever and ever, , Let 64 '-. (y ^/^^ GO OD ANGE L S. Let us then thank God with all our Hearts, that he hath pleafed to reckon us, poor Mankind, fo worthy, that he would help us up again from our Fall, and give us Grace and Mercy, in his Son Jefus Chrift. He pafled by the Angels that tell, and fuftered them to remain in their Damnation-, but us, poor Earth- Worms, he took again into his father-^ ly Grace. Let us therefore now be cautious, that we do not come too near Satan, with our Thoughts, Words or Deeds ; and if he fhould be fo bold as to come too nigh us, let us withftand him, and remain ftedfaft in Faith, having on the full Armour of God ; for the Devil goeth round like a roaring Lion, and they that come too nigh to him, with Unbelief or Sin, will certainly be devoured as a Prey to him, ^he Lord be gracious unto us, and prejer'ue us from Satan, and all his JVorkSy and all his 'Tools, and make all their Proje5fs and Contrivances to nought ; (or the Sake of our blejfed Lord and Saviour, Jefus Chrifi. Amen. VL SERMON, 0/ oar F I R S T P A R E N T S. 65 VII. SERMON. O F Our FIRST PARENTS. The Text ftands in Genesis, Chap. II. 7, 8, 18, 21,22, V. And the Lord God formed Man of the Dufl of the Ground, and brea- thed into his Noftrih the Breath of Life j a?id Man became a living SotiL And the Lord God planted a Garden eaftward in Eden ; and there he put the Man whom he had formed. And the Lord Godfaid, It is ?iot good that the Man fxuld be alone : I will tnake him an Help-meet for him. And the Lord caufed a deep Sleep to fall upon Adam, and he fept : And he took one of his Ribs, and do fed up the Fief? in/iead thereof. And the Rib, which the Lord God had taken from Man, made he a Woman, and brought her unto the Man.. Introduction. HEN the faithful Jews would prevail upon God for to have Companion over them, in their rniferable Condition, they reprefented unto God, that he was their Father and Creator ; faying, with the Prophet Ifaiah, Chap. vi. 8. Thou., O Lord., art our Father, w.e are the Clay, and thou our Potter, and we all an the IVcrk of thy Hands. When any Thing befalleth a Child, it runs to his Father,, and taketh him by the Hand and Heart, with that loving Name Father, and maketh his Complaints* Likewife do the Jews here in our Words ; they take or move, ijl. the Heart of God, calling him Father ; and id. by the Hand, calling him Potter, and themfelves the Clay, and the Work of his Hands. Firfi, They take God by the Heart, calling him Father: Nothing can prevail more with God, than when we appear before him, ufing the loving Name, Father : For he is an Almighty Father, whofe Hands are not fhortned. Parents would often help their Children, efpecially in Sicknefs, but they canno% as we can fee of the Officer and the Woman o^ Capernaum, and of daily Experience: But the Hand of our Almighty Father, is able to do all Thing?. He i>6 Of cur FIRST PARENTS. He is a merciful Father. Our Saviour maketh a Companion between the Affedion of Parents towards their Childr-en, and the Affecflion of God towards the Faithful, fliying •, fFbai Man is there of you^ whom if Mat. vii. 9. his Son ajk Breads will he give him a Stone ? Or if he ajli a Fiflo^ will he give him a Serpent? if ye then being evil^ know hoiv to give good Gifts unto your Children^ how much more Jhall your Father in Heaven^ give good 'Things to them that aJk him ? He is a wife Father. He knoweth bed what is needful for us •, if not jujflly when we defire, yet when he pleafeth. We fliould therefore wait patiently, and fay ; Lord, thou art our Father, although it pleafeth thee ibmc Times to' vifit us with CrolTes, and it feemeth as if thou didft hide thy fatherly Sight from us, yet, thou art our Father : We have often neglcd:ed to fhew our Obedience as Children •, yet thou haft never re- fufed to be our Father ; for, thou art faithful, and canft not deny thy- felf. Secondly., They take God by the Hand, faying, IVe are the Clay., and thou our Potter., and we the Work of thy Hand. They lay before God in thefe Words, three Things ; i. That God is their Creator. 2. That they are his Creatures : and, 3. For what End and Purpole God created them. In the Firft they acknowledge, the Power of God ; in the Second, their own Weaknefs ; and in the Third, the Glory of God. The Creator is here compared to a Potter •, Thou art our Potter. A Potter is alv/ays careful over his Pots, and worketh them carefully : Likewife hath God created Men carefully, and his Carefulnefs is daily over them. A Potter maketh what Pots he pleafeth, and giveth to every Pot its Shape, and adorneth them with glazing and painting ; Likewife hath God created all Things in the World •, and hath made two Creatures more noble than the other, to wit., Man and Woman, and hath adorned them fo glorious, that no Creature is to be compared to them ; yea, what a Potter could not give to his Pots, hath God given to thefe two noble Creatures, namely. Mind, Senfe, Speech, Life, and even ^n immortal Soul. The Creature is conipared here to the Clay -, We are the Clay. What i?. foQPLcr "l?roken thaji Clay ? Although the Image of 'Nebuchadnezzar Daniel \\. ^^5 excellent, yet it was eafily broken, fince it ftood upon Legs partly of Clay. What is Man in the World but Earth, Duft and Clay ? As ^' the Clay is in thjs Potter's Hands, fo are we in the Hands of God. The Clay cannot fay to him that maketh it, Why makeft thou me fo .? None can argue with God and lay. Why haft thou made me of fo brickly Stuff ? God created the Sun, Moon and Stars of Fire •, the Weather and Wind of the Air,, and the Birds and Fifhes of the Water ; but Man of the Earth, which is the coarfeft Element ; yet did God give to the frail, bricklv Body of Man. a precious and immortal Soul, and this is, rhe Pfal. yXx Of our F I R S T P A R E N T S. 67 ^/^^ Glory of the Creator. We are all the Work of thy Hand. The other Creatures can likewife be called the Work of his Hand, for they are alfo created of God; but Man is the mod noble Work of his Hands. Our Text maketh Mention thereof, and fheweth us how God created the firft Man of the Duftofthe Ground, and gave him, to the Remem- brance of his Creation, the Name^^^t^w, which fignifieth Man, created of red Clay ; and of a Rib of this Man, while he was afleep, God made a Woman. Of thefe two are all human Kind generated, fo that we arc all of Earth and Clay \ and when it fliall pleafe this Almighty Potter to break thefe our Velfcls of Clay, then (hall we return again unto Duft", whereof we were taken : Let us therefore learn by our Text, First, ^he Creation of Ad^im, ofDufi^ Second, l!he Creation of ¥.vq, of one of Adzm's Rihs. Explanation of the Text. I. We have to confider the Creation of Adam of Duft. The Lord God had builded his Stories in the Heaven, for himfelf and the Angels. He had likewife founded the Earth, and had adorned the fam.e with Grafs, Herbs, Trees and Creatures •, hacT filled the Air with Birds, and the Sea with Fifhes : But the precious and noble Creature Man was yet wanting, and he was to be created laft, for to be Lord over aJl what God had made, and likewife for to praifc and glorify the great Creator for his Power, Wifdom and Goodnefs : From whence we caa judge, that God built firft the Houfe, then the Inhabitants. Mcfes giVeth us fach a Defcription of the Creation of Man, as we can fee in our Text •, And the Lord God formed Man of the Dufi of the Earthy &c. Herein wp have live Things to ponder upon. Firfi^ Is to be obferved, "T he foregoing Conclufion of Gcd^ concerning the Creation of Men. God went as in a Confultation vv^ith himfelf, before he created Man^ and faid^ Let us make Man in our Image., after cur Likenefs'. In thefe Words are concealed two Myfteries, i. The Three Perfons in the Ho' y Trinity. The Father fpoke to the Son the Word, wherej^y every Thing is created; and to the Holy Ghoft, who moved upon the Face of the Waters ; therefore fays God, Let us make Man in our Image., after our Likenefs \ If there hid been but one Perfon in the Divinity, God would not have faid, our Image., but, my Image ; whereof we can underftand, that there are more than one Perfon, and that he faid, our Image., and, not our Images., convinces us, that there is but one Eflence in thefe Three Per- fons. The Second Myftery, is the Noblenefs of Man. 'God ufed but one Word in the Creation of the other Creatures ; but when he did create Man, he goeth, firft, deliberately about it •, and fays. All the other yifible Things which I have created, have no Senfe to know me their Creator ^ therefore will I rriake one Creature more in our Image, who L fhall 6S ■ Of our FIRSTPARENTS. ^^ fhall have Senfe andReafon to judge of all what I have made, and who Ihall honour and praife me, aiid whom I will keep for my own Service and Glory. This fliould perfuade Men to live to the Fraife and Glory of God, not alone, becaufe he hath created us in his own Image, and given us Reafon and Senfe, for to judge of all the Works of his Hands, but ^ alfo, becaufe he hath given us Dom.inion over all the other Creatures* Secondly, We have to confider, ^ The Time when Man was created. On the fixth Day, that is, ac- cording to our Account, on Friday, or the fame Day that the other Creatures on Earth were created.^ We can give three Reafons, why Man was created laft: The firft Reafon is natural ;God hath divided the Crea- tures in certain Order and Degree, one above the other: Sonie live as Trees, Plants, Herbs and Grafs : Some live and can feel, as the Beafts. Some can underftand, as the Angels •, all this we can find in Men : They live, feel, and underftand; Some are invifible, as the Angels: Some are vifible, as all the other Creatures; but Man is both; his Body is vifible, and his Soul is invifible. The fecond Reafon is temporal. Man fliould have Dominion over all what God had created, and was therefore created lafl. The Kingdom mufl firft be prepared, before the King can be brought into it. The third Reafon is fpiritual. That Man is created laft of all ', therein is a Myftery, which St, Paul declareth with thefe Words; I Cor. XV. 45. 5"^^ -fiyji Man Adam, was made a living Scul: The laft Adam was madt a quickening Spirit. The Meaning hereof, is, that as the firft Man Adam^ of whom we are all generated, was created on the fixth Day, being the laft of the Creation ; fo is the laft Adam, Chrift, born, and come into Din ix •'4. ^^ VV'orld, when the feventy Weeks were expired, and the Gal.'iv. 4. Time was. fulfilled, that he fliould reftore what was loft by the firft Adam. The firft Man Adam, was made a living Soul, but he brought a Curfe and Damnation on himfelf and his Offspring, by whofe Difobe- dience we are all dead in Sin, and he could not quicken them again. But Eph, 21. 5. the h{k Adam, was made a quickening Spirit, and we are again quicke- ned in him. Wherefore, the Timje after Chrift coming to the World, is called the End of the World, the laft Tim.e ; and this laft Ada}n is expec- ted again to Judgment, and fhall then quicken the Dead, and judge the Quick and the Dead. Thirdly, We have to confider. The Stuff, whereof Man is created ; Mofes fiysin our Text, Of the Body. The Lord God formed Man of the Dufi of the Ground. Msfes compareth God here to a Potter who taketh a Lump of Clay in his Rand, and'formeth thereof a beautiful Veflcl, wherein we may admire the All-Might, and Wildom of God, who of fuch mean Stuff as Duft, hath formed Man's Body, which is apt and able to do fo many Works, and would have ftaid uncorruptible, if Man had not finned. God doth yet, daily, this Mafter-Piece, in forming our Bodies in our Mother's Womb ; which the Pfalmift explaineth, with a Comparifon taken ot Embroidery, Of cur FIRST PARENTS. 69 Embroidery, faying ; My Suhjlance zvas not hid ftcmi thee^ when I xvasVLl. cxx::\x. curioujly ivrcughi. The Comparifon is in chis Word; wrought . That, as '5- an arttul Embroiderer can curioufly embroider clofc with Silk of different Colours, and with Thread of Gold and Silver, fliades the Colours fo nicely, and placeth not one Stitch without great Care, that one Flower can be formed like the other : fo hath God like wife Ihewed his M after- Piece in the Creation, and with forming us in our Mother's Womb. There is not one Sinew or Vein in us, which is needlefs, and every Limb is pro-, portioned one to another \ there is neither any Part or Limb in us, but is ufeful and neccifary, I'herefore, Job calleth the Body of Man ; The Work of God*s Hands. When we confider the wonderful forming of our Bodies in our Mother's Womb, then calleth our Bodies to us, as with a three-fold Voice ; F/'r/?, IFith a Voice cf Infiru5lion : We are inftrufledby our Creation of three Blefiings God hath fhewed us : The ifi is paft. The 2d is pre- fent. And the ;^i is to come. the Bleffing pafi^ is, That God, of his great Love and Grace, hath created our Bodies, and hath placed all our Members in fuch compleat Form and Shape, fo that every one of them is for a proper Ufe, and none is needlefs, or can be wanted. If we will confider human Nature in itfelf, then is Man but little to be valued ; but if we confider the Glory and .Honour God hath given unto Man, we muft then admire this Maft-^r-Piece, that the great Creator hath formed fuch a beautiful Image, not of Gold or Silver, but of the Dufl of the Ground. Thi prefent Bkffngj fnews us the Loveof God, that he hath wrought us fo. wonderfully in our Mother's V/omb. It is as wonderful, that God lets- a Child be conceived, and grow to full Perfecflion in its Mother's V/omb, as that he created Adam of a Lump of Clay. Therefore pro- ^oizih'Sohmon this Queftlon, for the Wife and Learned of this World, to'rdolve \ IVho.knoi^eth ho'-jo the Bones do grow in htr that is ''xith Child? Eccle. xi. 5. It fceiiierh as if /^i^^ v/ould anfwer hereto, when' he faid 3 H^fi thou net Yo\j\.\o.\\. poured^me out as Milk, and crudled me like Cheefe ? Thcti hafl cloathed me with Skin and Flefto^ and hath 'fenced me with Bones and Sinews. This cannot be taken for a fundamental Anfwer •, but for an Explanation, to make the Qiieftion plainer. The BlelTing to come maketh lis remember the Transformation of our Bodies of Earth again at the laft Day. The fame Almighty God, v.'ho hath created our Bodies of Earth, is yet fo mighty, that he can transform them again of Earth, and raife them out of the Duft again at the laft Day, by his almighty and povterful Wor^d. Secondly., It calls to usvv'ith, A Voice of Compctffion., which bringeth three Evils in our Memory, F/ri?, The Uncleanefs of our Bodies. Second., The Sufferings of our Bodies, And, Third., The Mortality of our Bodies. The Uncleanefs of our Bodies. Duft and Ground is unclean, Hkewife is , . our Bodies^ become after the Fall. Shall mortal Man be more jnfi than -^f^^ ' '''' L 2 God? 70 Of our FIRST P^\ RENTS. God ? Shall a Man be more pure than his Maker ? Behold^ he puts n» Trtiji in his Servants^ and his Angels he chargeth with Folly 5 how much iefs in them that dwell in Houfes of Clay^ whofe Foundation is in the 2 Cor. iw^.^^-fl^ Therefore calleth St. Paul our Bodies earthly -, then, Vejfels, and ■2 Cor. V. I . earthly Houfes of this 'Talpernacle, 'The Sufferings of our Bodies. An Earthen Veflel is not to be compared to a Gold or Silver Veflel. The bcft Children of God fuffer moft Croffes and Affliftions J when, on the contrary, the Wicked fpend their Day& in Wealth. The Mortality of our Bodies. An Earthen VelTel is never fo beautiful, but it is broken at laft ; likewife, our Bodies are never lb well formed, but they mull die, and turn again to Duft, Thirdly, it calls us with, Thirdly^ It calls us with, A Voice of Admiration. Our Bodies advife us to three Things, Firfl., To Lor^, Obedience and Thankfulnefs towards Qodi. Second^ To Charity towards our Neighbours. And, Third., To Humility. To hove., Obedience and Thankfulnefs towards God. Since God hath given unto us fuch a compleat Body, let us then thank him for it, and ufe thefe Bodies to the Honour and Glory of the Creator. It is believed, that we have fo many Joints in our Bodies, as there is Days in the Year. If we would now thank God every Day through the Year for one Joint, then we have always caufe to thank God through the whole Year, and by Confequence all our Life-time. To Charity towards our Neighbours. All Men are made of one Stuff by God, and none is made of finer Stuff than another ; we have all one Entrance into the World, and all one Exit again ; therefore we ought to love oiir Neighbours as ourfelves, and not reckon ourfelves better. . To Humility. Since Man is created of fuch unclean Stuf]:'as Earth, and lliall again return to Earth •. Wherefore will then this poor Earth and Stuff extra(5l itfelf, and reckon itfelf better than another ? If one is in a higher Station, or Honour, or Wealth than another, yet he mull confi- der, that we all have but one Origin. Never fiieth a Bird fo high in the Air, but he mufl come down to the Earth for his Food. None is fo high and mighty, but he is taken of Dufl, and fhall return to Dufl again; The Earth beareth us, the Earth fcedeth us, and the Earth fhali confume us again. Why fhould wc then exalt ourldves and be proud above others? 0/ the Soul., fays Mofes \ And God breathed into his Noftrils the Breath of hife ; and Man became a living Soul. This was no bodily breathing done with the Mouth, for God hath no Body. It may be pofTiblc, that this breathing was done v/ith a fmall ftill Voice, as a Ttflimony of the Quickening Power of the Prefence of God ; for it hath been the Way of God, to let a ftill fmall Wind or Voice come, when it hath pleafed him to I King. xix. do any Miracles^ or to fliew his Prefence, as we can fee of the Example of 12. Elias, unto whom the Lord appeared in a ftill fmall Voice :. And likewife, wherv. Of our FIRST PARENTS. 71 when God would raife up the dead Bones in the Time of Ezekiel -, he did E/e.xxwu.j let come a Breath from the four Wiads •- By this breathing did the rea- fonable Soul come in Man, who became thereby able to (land, walk, breathe, fpeak, and underftand. This Soulis not of the EfTence of God, for the godly EfTence cannot be feparated, but the Lord created the Soul in Time of nothing, and breathed it into his Noftrils, which are the Place or Tools of Breath, as Job fays ; All the While my Bretith is in me^ and the Spirit of God is in my Noftrils. So long as we breathe has the reafonable Soul his Effect and Operation in the Body. This proveth the Immortality of the Soul, bccaufe ic is breathed in JMan by God. The Souls of the other Creatures were created with their Bodies, and are therefore mortal, and goeth to nought, when their ref- pedive Bodies die: But the Soul of Man is breathed in of God, and is therefore immortal. We can make tkis Conclufion hereof: Is the Soul breathed in of God ? Then it is created after the Image of God ; and if k is created after the Image of God, then it is immortal like God, tho' the Soul is not immortal of its own Nature, but through the Will of God, who has given fuch Immortality to the Soul j wherefore our Sa- ^ viour fays •, 'T'hat none can kill the Soul. God created the Soul in tlie firft Man, but afterwards are the Souls planted in Children, by the Conception, which we can prove. F/r/?, of, The Scripture. Adam begat a Son in his own Likemjs.^ after his Image. Gen. v. 3. This Son did receive both Soul and Body, in the Conception from his Father, and was of the fame Nature with his Father ; Body and Nature, that he was his Son ; Soul, that he had his Likenels -, for the Image con- fifteth moftly in the Soul. We read. That all the Souls that went down in- Gen.'xl i^ Egypt av/Z? Jacob, came out of his Loyns. We mufl underftand thefe Words of the Man's whole Body and Soul. We read o( Levi : That he gaveTythes toMt\c\\\kAcc^ in the Loins of Ahvdihzm, The Pfalmift com- -^ '^^'" plaineth of his finful Conception, faying-, I was fhapen in Iniquitj., ^"^ pfa.] li in Sin did my Mother conceive me. Thefe Words have not alone Regard to the Body, but aUb to the Soul, for it is the principal Place of the ori- ginal Sin : Hereof we can conclude, that, fincc the original Sin is planted in Children by the natural Conception ; likewife is the Soul planted in them by the fame Conception ; for the Body cannot be defiled with Sin before the Soul, fince the Soul received Sin firft, and the Body is but the Tool of the Soul. Secondly of. The Bkfting God has given to Man, to conceive Souls, as well bffore as after the Sin-Flood. If this BkiTing did belong alone to the Concep- tion of the Bodies, then were th- Beafts more happy and perfeft than Men, fince it is the Nature and Qiiality of every Beaft, to get young ones in their own Kind and Likenels. Thirdly, of. The Examples of Eve and Mary ^ When the Lord Gtjd created Eve of Adam's Rib, he did not breathe new Breath in her, for we do not read thereof,:: IVU. 10. Of our FIRST PAPvENTS. thereof: But fhe received Body and Soul from Adam. If that Holy that was horn of the Virgin Mary^ had not received Soul from her, then {he could not have been the Mother of Chrift. Fourthly^ we have to con- fider, The Place zvherein Goddidfut Adam after he was created^ Mofes dc- fcribeth the fame with thefe Words •, And the Lord God planted a Garden eaftwardin Eden, and there he put the Man whom he had formed. This Garden has been Paradife, a beautiful and pleafmt Place, planted by God on the third Day ot the. Creation. It feemeth by the Words in the Ground-Text, to have been fenced in by Nature, and feparated from the other Part of the Earth. It was planted by God, and v/as therefore focompleat and pleafant. Eden, wherein this Garden was planted, was a Country fo called for its Delightfulnefs ; lor when Mofes fays j That the Garden was planted in Eden, unda River went out ^/Eden, to water the Garden: Then we muft conclude, thit Edm\% the Name of a certain Country, and that the Garden was planted eallward of this fame Country, Paradife has been a Place upon Earth, and has lain, according to the ODinion of the Learned, in Mefopotarma, between the two Rivers Tigris and Euphrates., called by Mofes ^ Hiddekel and Phrat \ and was likewife contained therein Babylonia and Chaldsa, This Paradife was cfeflroyed by the Sin-Flood, when the W^aters went fifteen Cubits above the higheft Mountains. We know now nothing more of that Paradife than the bare Name, neither is there any Token or Remnant left thereof in Babylonia, Mefopotamia^ Chaldea. Fifthly., we have to confider. The famous Name of Paradife, of thefe two particular Trees, the Tree of Life ^d the Tree of Knowledge, of Good and Evil. The Tree of Life was an Apothecary, and the Tree of Knowledge as a School ; The Tree of Life was called fo, becaufe the Fruit thereof fiiould keep Man in perpetual Health and Immortality, lo that they fliould have gone alive into Eternity, without fuftering Death, if they had not finned. The Tree of Knowledge v/as fo called, according to the Opinion of a great many, that Man by this Tree, as by a Temple or Altar, fhould learn how good it was to obey his Creator, and alfo remain fledfaft in Righteoufnefs-, but on the contrary, hov; miferable it v;ould be, if he departed from God by Difobedience ; And therefore, when they eat of the Fruit of this Tree, their Eyes were opened, and found hovv' miferable their Condition was become through Difobedience, and what good they would have received, if they had obeyed. 11. V7e have to confider the Creation of E"je.> of one of Adam's Ribs. After Adam was created, and put in Paradife, then did God bring unto him all the Creatures;, for to fee what Adam would call them ; but when Adam faw that the Creatures had their Fellow, and found no Help- meet for himfelf-, then God went into Counfel v/ith himfelf, and faid •, // is net j^ood that the ManflmM be alone: I will make him a Helpmeet for him. Herein we have to confider, Fi^fl^ Of our FIRST PARENTS. 73' Firfi^ The Confideration of God: // is not good^ that Man jhoitld he ^'^^- "• ^^■ alone. When God would create Jdcm after his Image, then he went in- Counfel, faying -, Let us make Alan in cur Image : 1/ikewife doth God confult with hirnfelf, now he is to make a Helpmeet for Man. Hereby wc can Tee, 17?, The Worth and Honour of Matrimony. God coukl well have created all human Creatures at once, as the Angels ; but it pleafed the infinite and godly W^ildom to create Man, both Male and Female, that all Men could be generated of them, by and through Ma- ^^r^. ^^-ij 25 trimony •, and are alfo all Men upon Earth of one Blood. W'e can fee hereby, idly^ The NecelTity of Matrimony. It would not have been good had Adam remained alone, for then would the unreafonable Creatures have been more happy than he, fince they could multiply their Kind, and he would have ftaid alone -, therefore did God conclude, / will make him an Help. The Wom.an ilial! then be a Help to the Man, not alone in multiplying their Seed, to rule the Houfe, to keep all Things in Order, to help and aflift him in Family Care ; but alfo in Prayers and in wor- lliipping of God. She fhall faithfully (land by him in Need, Want, Sicknefs, and other Calamities. She fliall fuffer good and bad with him, and encourage him ii? Crofies and i^lnidions : therefore fays Solomon, Two are better than one, hecaufs they have a good Reward for their Labour: Ecclcn.iv. 0.- For ifthcyfall^ the one will lift up his Fellow : But woe to him that is alone when he falleth, for he hath not another to help him up. Again., if two lie together., then they have Heat., but how can one be warm alone : and if one prevail againfi biri?, two Jhall with/land him. We can fee, 3^/v, The loving Convcrfation in Matrimony : A Help-meet for him; The Words which are ufed in the Text, fhews the Uniformity of the Woman with the Man, in Nature and EfTence, and the Readinefs of the- Woman towards Man. She ihall always be before him, not as a Servant, but as a Help, that is, a Second I. Second, Thefulfilling of God's Conclufion. This comprehends, 1. The Sleep of Adam. And the Lord #J caufed a dap Sleep to fall npom Adam. This was no natural, but a fupernatural Sleep •, as that of Abraham., Sifera., and the Soldiers of King ^^^Z •, for the fame W^ord is ufed here as there. Hereof we can fee the fecret Council of God : He vv^ould give Adam a Help, but would not let him know where fhe fhould come from ; fo doth God often do with his Children, that he gives them hisBleffing as in fleep, that they fhall be more rejoiced and thankful : It comprehends, 2. The taking of the Rib. And he took one of his Ribs, and clofed up the FleJJo injlead thereof. This was not a naked Rib, but it had certainly fome Flefh on, as we can conclude by the Words of Adam, when he faid; This is now Bone of my Bone, and Flefh of my Flefh. God created the Woman of the Man's Rib, not without particular Confideration •, not of: 74 Cy c)/^r F I R S T P A R E N T S. of his Head, that fhe fhould not be above him '," neither of his Foot^ that fhe fhould not be ufed as a Servant-, but of his Rib, which is not far from his Heart, becaufe Man fhould love her, and reckon her as himfelf. 3. The Creation of the Woman. And the Rib^ which the Lord God had taken from Man^ made he a Woman. The Word made^ is in the Ground-Text, huild^ for Eve was to build the Houfe of Adam^ I. By getting of Children; For Children areas PHlars whereupon the Houfe is built-, the Building was begun in Adam^ but perfedled in Eve. 5. She was to build it with good Education of the Children, which was very needful after the Fall ; for if Children are not well brought up, then is the Houfe looncr broken than built, as Solomonhys y Every wife Womati huildeth her Houfe y hut thefoolijh plucketh it down with her Hands. 3, She was to build it with diligent Care in the Houfe, which is likewile needful, that the Gain and Profit can be fure •, for. What the Man gather it h mufi the Woman not Jpread^ but he fparing^ and be as a Fence round ahaut the Houfe^ and keep off all Damage, and promote the Good and Inter eft of the Family. Fourth, The Inftitution of Matrimony ; And brought her unto the Man. God would not, that Man and Woman fhould run together, as Beafls, who, after their Creation, did run together through natural Luft ; but as he had valued them more than the other Creatures, and had crea- ted Adam with his own Hands, of the Dufl of the Ground, and Eve of one of Adam^s Ribs, fo would he now make their Matrimony holy and worthy of Honour, feparated from the natural pairing of the Beafts ; and brought her therefore unto the Man ; which was a great Honour ; like a Father, who can give his. Daughter in marriage -, and like a Mini- fter, that can marry a Couple together -, fo that the Lord God did not alone give the Bride away, but a6led likewife the Part of a Priefl, and married them together, and tied, befides, their Hearts v/ith a Cord of Love, which made y^^.Tfw fay ; This is now Bone of my Bones, and Flefh cf my Flefh, therefore fio all fhe be called Woman, becaufe fjje was taken cut of Man. # Fifth, Thereupon follows the Words of the Copulation, which the Lord ufeth, faying ; Therefore f Jail the Man leavt his Father and his Mo- ther, amdfhall cleave to his Wife, and they fhall he one Flefh. That the Lord fpoke thefe Words, we can fee by the Words of Chril\, when he. Mat. XIX. :• being in Difpute with the P/7/2n/^€/, concerning Matrimony, faid ; Have ye not read, that he, which tnade Man at the Beginning, made them Male and Female ? And f aid. For this Caufe (Ijall a Man leave Father and A'k- ther, and {hall cleave to his Wife, and they twain /hall be one Flefj. This Copulation concerns not Adam^nd Eve alone, but alfo all married, for God faid •, The M, has pleafed to create us after his own Likenefs, and has placed his godly Image not alone inward in our Souls, but alfo, outward in our Bodies. As an earthly King, when he has built a City, has always his Image made of fome Stuf or other, placed in the City, for to fhew his Power and Authority : ^0 has the Lord God, after he had created M 2 Heaven 79 Of the IMkGE of G OT). Heaven and Earth, placed Man, created after his own Image, in the World, that every Creature fhouldfeeof this Image, how powerful thtir Creator is. He is the heautifulejl Mafter. The Work praifeth its Mailer. Is the World fo beautiful, and Man, the Ruler thereof, fo excellent? Then mufl certainly the Mailer and Creator of all this, be more beautiful and excellent. All what we can call pretty here on Earth, has its Beauty from him, and is but as a little Spark of his Glory and Beauty. Might we do Job xii. 7. as Job fays ; AJk the Beajls, and they pall teach thee, and the Fowls of the Air^ and they jhall tell thee\ or fpeakto the Earth, and it jhall teach thee\ and the Fijhes of the SeaJJoall declare unto thee\ We lliould find, that all of them would anfwer as wich one Voice: We are all beautiful, but our Creator exceeds us all \ and although we are fo beautiful, yet are %ve fub" je3f to Alterations : But he is unchangeable and infinite. When we confider this, then we mud be rejoiced, thank our Creator, and glorify him. We mufl be rejoiced, that God has thought us fo worthy, as to create us after his own Image. Where-with have we deferved this ? or what have we contributed hereto ? Not more than Clay in the Hand of a Pot- ter can help that a Veirel is made thereof to Honour. And we mufl fay Pfal. viii. 4. with the Pfalmift ; What is Man, that thou art mindful of him? And the Son of Man, that thou vifitefi him ? Ecclefi.xii.i. We muft thank our Creator. Solomon admonifhes us •, Remember thy Creator in the Days of thy Touth. 71ie Plalmift explains this Word Re- • cxxxix. f]2^fj2ber, with Thanks, faying ; I will praife thee ; for I am fearfully and Hof. 8. 14. wonderfully made. Hereof complaincth the Lord, faying ; Ifrael hath forgotten his Maker. We mutl glorify our Creator. We honour a Man in his Image : If tjie King was to give his Image to a Subject, then he ought to keep it in great Honour and Value •, but if the Subjed was to difpife and difregard this Image of the King, and throw it away, then certainly the King would be very much offended at it, and punifh this Subjed: for fo doing. Since God has created us in his own Image, then it is juft and reafonable, that we honour him in his Image, and notabufe our Souls and Bodies, wherc- ■iCor.vi. 2c. '" '"'J^ Image is placed -, for he will not let it pafs unpuniQied ; I'herefon glorify God in your Hearts and Spirits, which are Gods. II. We have to confider the Defcription of this Image. Let us now go farther, and confider the Image in its Honour, that is, before the Fall -, we may often fee an Image that is beautitul and pleafirg on the Outfide, but the Infide is Worm-eaten, and full of Cob-. webs.-, but this Image of God in Man, was before the Fall, as well in, as outward, beautitul and compleat. The Image of God did fhine inward in the Soul, i/, In the Senfe. id. In the Will. And, 3J, In th? Hcartj and all the Effedls and Facul-: t^es of the Soul. ' Brfiy, Of the IMAGE of GOD. So Firjl, 1'be Soife was full ofWifdom; which appeared thereof, that ^dnm knew God above him, the Angels about him, himfelf in himfelf, and the Creatures under him. The Man had perfed: Knowledge, ot God above him ; for, as God knoweth himfelf, and none knoweth the Fa-, ther without the Son, nor the Son without the Father, nor the Father and the Son without the Holy Ghoft; fo knoweth Man God, pcrfefl in EfTcnce and Will, though not without God : As none can fee the Sun without the Sun's own Light, fo can none fee God, without the Light of God, which fhines in the Soul of Man. Jdam had Knowledge of the Angels about him ♦, for they were his fellow Servants ; j^dam had Know ledge of himfelf-, for as Man loveth himfelf by Nature, before any other, fo knoweth Man himfelf before any other. Jdam had hkewiie Knowledge of the Creatures under him ; which we can conlude by the following ; That /Jdam gave Names to all the Creatures •, not a fimple Name, ac- cording to the Sound of the Letters, but alfo a Name that fheweth the Nature of every Creature, as if he had feen in the Nature of them, and given them Names accordingly. Could Solomon, by the Wifdom he had after the Fall, know the Nature of the Creatures; much more could y^dam know it before the Fall, when he was yet in the State of Inno- cence. That Adam did know Eve, and knew where flis came from, arid therefore called her Woman. See what a deep W'ifdom is concealed in this Name : It fhews, F/>/?, the Stuft whereof Eve was created ; This is Bene of my Bones, and FleJJo of my blefio : Secondly, It ihcws the Sex, that Eve was a Woman ; and, Thirdly, It fncws the Decree of God, that fhe was to be his Wife, more bound to him than to her Father and Moiher, if fhe had had any. Will anyone lay, whence cometh it, that £i'^ was dtcciv::d, fince fhe was fo wife ? For it fce^iiS to be contiary to Ibch high Wifdom, wherewith Ilie and Adam were created : Hereto we can anfwer, that Eve was not deceived, before iht departed from God and his Command ; but when fhe departed through Unbelief, then had Satan Power over her : She knew, and could eafiiy conclude, that it was a Spirit whi'ch fpoke to her out of the Serpent -, but fhe knew not whether it was a good or evil Spirit ; which we may fuppofe, when fhe laid the Fault upon the Serpent. Second, The IFtll was naturally inclined to all Good, and was free and v/iUing, and in perfe6l Untformity with the Will of God -, ^o thit, what God would, Man would and did wilhngly ; and thereby, fhines forth in the Will of Man, Holinefs and Righteoufnefs : Holinefs, according to the firft Table •, Righteoufnefs, according to the fecond Table, Hohnefs towards God, and Kighteoufnefs towards others. Alfo was the Law,, which' was given after the Fall, fulfilled by yf^ Not God : For he had abfolutely forbidden the eating of the Tree's Fruit. And what God forbids, he will not have done. Befidcs, God had threatened the eating thereof v>'ith certain Death. Therefore ftiall no Man fay ; It is through the Lord, that I fell away ; For, thououghteft not to do the Things that he hateth ; and he hath no need of the finful Man. But there is three Caufes of the Fall of our firft Parents ; as, iji. The DcVil. 2dly, Themfclves. And, 3^/y, The natural Serpent. The firft Caufe of the Fall of Adam and Eve was the DeviJ, who did deceive then» -, he did ufe two moving Arguments to deceive them with the firft, was that in fhewing them the great Advantage tliey would have thereby -, that they flootild be as Gcds. The fecond, the lofing or mif- fing of the Punifhment, wherefore they were afraid that they fliould not die. The Devil knew full well, that if he could but remove tncir Dread of the Wrath of God, he then might eafily prevail upon them, and To obtain his Defire and Intention. The fecond Caufe was Adam and Eve themfelves, who, of their own Free- Will, without any NecefTity, did confent, and tranfgrefs the Com- mand of God ; which they eafily could have obeyed, for God had given them Power enough to withftand, and a Free- Will to do as they would ; •P 2 therefore I03 ' Of fbe S 11^ cf our FIRST VAKENTS. therefore are they the Caufe of their own Fall, fince they did abufe their Free- Will. Will any one fay, God confented hereto, fince he could cafily have prevented it if he was willing ? We anfwer hereto, That the Caufe cannot be afcribed to God, who had confented thereto •, for he had given them Strength and Power enough to withftand all Temptations, fince they were created in his own Likenefs. I will illuftrate this with a Simi- litude : When a King builds a Fort or Caftle, and provides therein nc- ceflary Means for the Defence thereof againil an Enemy who is approach- ing, and orders, in the mean while, the Governor, not, on Pain of Death, to deliver the City to the Enemy j could the King be blamed if the Governor was to furrender ? No •, is not the Fault in the Governor who a£lcd againft Orders ? And the King, who had furniflied the Place fo well, is blamclefs -, but the Governor is worthy to be puniflied : Like- v/ife is it with the Fall of our firft Parents ; God had created them in his own Image, where-through they were adorned with fuch precious Gifts, that they could have v*'ithftood Temptations. Tliey knew God's Coni- mand ; God was not obliged to defend or guard them, for that would have been, as if the Image of God was not in full Perfedion in them •, therefore their Fail can be afcribed to none eife but their own abufing of their Free-Willj neither would God have prevented their Fall, becaufe he wanted to prove their Obedience : The Command was not fotiifficuit but that they could cafily have obeyed the fame. The Command that God gave after the Fall to Abraham, concerning the facrificing of h>is Son Ifaac^ was more difficult and hard •, yet he was willing and ready to obey, and would have fulfilled the fam.e, if God had not hindered him in the Faft. Jonadab, the Father of the Rschabites, commanded his Sons, and their Ppfterity, that they fliould drink no Wine ; this Command they did obey, and even when the Prophet Jeremiah, according to the Ter XXXV 6. Command of the Lord, did afk them to drink W^ine, anfwered ; JVe will drink no V/ine : Much eafier could Jdam and Eve, being in the State of Innocence, have obeyed the Command of God, concerning the eating of the forbidden Fruit. The third Caufe is the natural Serpent, in whom the old Serpent the Devil was hid. Mofes mentions the Serpent-, and that it was a natural Ser- Gcn. iii. H- pent, we can fee by the Curfc God pronounced againft him •, Upon thy Belly flj alt thou go, andDuJiJhalt thou eat : And, that the Devil was in Tohnv'ii i ^^'^^ Serpent, v/e can prove, partly, that the Serpent fpoke -, partly of "''"' ^'^ the fubtil Speech ; partly of the Saying of our Saviour ; That the Devil 2 Cor. xi. n ^^ ^ Murderer and Liar from the Beginning: And partly of the Words Rev. XX. 2. of St. Paul \ The Serpent beguiled Eve through his Subtilty ; and there- fore is the Devil called. An old Serpent. The fccond Qucftion is ♦, What Method the Devil ufes commonly in his Temptations ? This we ought to obfervc well, the better to guard ourfelvcs, fince it helps gready towards the obtaining a Vidory, rightly to know the Strength of our Enemy ; and we fiiall find that, i/. 0/tbe Sll^ of our FIRST PARENTS. 104 lyf, The Devil attacks Men always on the weakell Side, for his better Advantage: He entered firft into a Parley With Eve, and not with Jdam', he thought her the weakeft of them both, and therefore the cafieft to perfuade ; Pie ads always in his Temptations the Part of an experienced General; therefore we fliould always be watchful and careful, Jnd take . on the whole Armour of God : For the Devil can, of little Caufe, take 'P • ^^- '3- Opportunity to tempt us. tdiy. The D«vil begins moftly with fmall, but ends with great Temp- tations. He made Eve believe firft, that the eating of the Tree's Fruit wasnot fuch a great Crime as Ihc imagined. When he tempted our Sa- viour in the "Wildernefs, he began with Stones, but ended with the Kingdoms and Glory of the World. Judas began with a Kifs, but ended with a Halter. We fhould therefore withftand Temptations in the very firft Beginning, and not let the Devil Ipend the leaft Thread in our Thoughts i for he will at laft make Cords thereof to bind us with. Had Eve flopped her Ears from the Serpent, then ftie would not, nor her OfF- fpring afier her, have heard of fo many Misfortunes, that happened daily in the World. 3^/y, The Devil brings forth, and makes ufc of the Word of God ; but he either alters it, takes from it, or adds to it, as he feesmoft advan- tageous. He began in his tempting of our Saviour with God's Word, but left out what he found ag^.inft himfelf. When Pirates intend Mifchief, then do they hang out falfe Colours -, fo doth the Devil, when he ufes God's Word •, and he will always giin thereby, if we are not on our Guard -. And how horrible the Fall of our firft Parents was, we can better difcern, when we confider the following Circumftances, ofthefecond Part of my Difcourfe ; which is, Part II, 11. Hov/ Adam and Eve were perfuaded, and did confent. Here we have to confidcr the following -, Firji, who did Sin ; and. Secondly, The Crime or Sin itfelf. I. Who did Sin. Adam, Eve, and all their Pofterity. Eve made the firft Step towards the Fall ; firft, by entering into Parley with the Serpent. We may fuppofe that Eve was walking in the Garden, admiring the beautiful Creation that was given under the Dominion of Men ; at laft ?at came to the forbidden Tree, where ftie ftood, beholding the Tree, and wondering at the Fruit thereof ; and likewifc meditating on God's Command concerning the eating thereof : Thereon appeared the Serpent, and entered into Difcourfe with her, and at laft deceived her. We can fee hereof, that it is not good to enter into Fanjiliarity or Difcourfe with the Devil, for he is too fubtil for us. Secondly, by de- parting from the Word of God. He is certain that Eveh?id no Thoughts of departing from God's Words, neither of tranfgrelTing the Command; for we can lee that Ihe began in her own Defence with the Words of God; had Die continued fo, fhc would have withftood the Temptation ; but, when . J05 Of fbe SIN cf cur FIRST PARENTS. when flie afterwards began to fickle, firflwith adding to the Word of God, namely, neither Jhall ye touch it •, and then with a fort of a doubtful May- be •, Left ye die. Then found the Devil iteafy to deceive her •, When we begin to doubt on the Word of God, then beginneth our Faith to diminifh, and when that diminifhes, then cometh the Devil nearer and nearer •, as we can perceive of Eve •, as foon as fhe began to doubt on the W^ords of God, then began bad Defire for the forbidden Fruit to rife in her Thoughts -, forfo ftands it in our Text : She f aw that the '^ree was good for Food, and plea f ant to the Eyes, and a Tree, to be defired to make €ne wife. We fhould therefore remain firm by the Words of God, and not add to it, nor take from it, for we fhew the greatefl Obedience to God thereby. AdcfTi's Fall is dcfcribi-d with few Words. And jhe gave alfc unto her I Tim. ii. 14. Hujhand with -her, and he did eat. Altho' Adam was not deceived of the Serpent by the Woman, yet was their Oime alike, as the IfTue has con- vinced us of. None of them could be excufed, for they tranigreiled both j Adam avfled here foolidi, thoughtlefs, and defpifmg. Foolifh. For he obeyed his Wife more than God, and fhe wed thereby, that he loved her more than God. He is more to blame, than Sol.mon iKingsxi. 4. v/as, whole Heart was turned away from God by his IVives. 'J'houghtlefs, He took the Fruit from Eve m his Hands, not confidering from what Tree it was taken. Defpi/ing, He faw that Eve did not die on the Spot, according to the Threatening of God, and therefore doubted on the Truth thereof. Hereof we can now be convinced, that departing from the Word of God is a Luke vi %q. ^^gn^riing to all Sin. It went worfe here, than our Saviour fays : When the Blind leads the Blind, they both fall into the Ditch : Adam and Eve did not alone fa'U into the Ditch of God's Judgment through their Tranfgref- fion, but alfo, I Cor. V. 6. Their whole Offspring were brought thereunder : For us a little Leaven Ifa. xviii. 2. kaveneth the whole Lump of Dough -, So has the TranfgrefTion of Adam and Eve corrupted all Mankind ; and it goes as the Prophet fays •, 'The Rom.vii. 14. f^i/j^fs j^^d^g gaign Jower Grapes, and theChildrens Teeth are fet on Edge. For we have all finned in Adam, and are difobcdient, defiring what is Cen.viii.21. forbidden, yea. The Imagination of Man's Heart is evil from his Youth. 2. The Crime of Sin itfelf, confiffcing in thefe three Parts •, Firfl, th^ departing from God : Secondly, the eating of the forbidden Fruit, and, Thirdly, in the tranfgrefTing of all the Commandments. In departing from God. When Eve believed the Serpent, fhe departed from God, in doubting his Word, and God departed again from her-, whereupon followed Darknefs and Unbelief, and Eve became as an ^'^' ■ unclean Thing, and her Righteoufnefs ai filthy Rags, and faded as a Leaf. James i m. ^^ the eating the forbidden Fruit. It v/ent with Eve, as St. James fays, ' ' Every one is tempted, when he is drawn away of his own Luft, and enticed. Then Of the SIN of our FIRST .PARENTS. io6 'then when Luji has conceived, it hringeth forth Sin, and Sin, izhen it is fiuijhed, bringeth forth Death. Eve did hearken to the Words of the Serpent, and was taken in with hisSubtilty ; thereupon beheld fhe the Tree, and faw that it was good and pleafant. Alfo did the Sin enter from her Sight into her Thoughts, and from herThoughts into her Heart, with bad Defire to cat and tafte thereof, which fhe at laft fulfilled. Wc can fee hereby, how gradually Sin cometh •, it arifes firft in the Thoughts, then in the Heart with bad Defire to fulfil the fame ; then, after our Inclinations are gratified, foUoweth Death; therefore (hould we always withftand wicked Thoughts, that may arifc in us, that they may make no Progrefs. It feemeth a fmall Crime to cat of a Tree's Fruit -, but in the Commands of God, wc (hould look moftly on the Pcrfon, who commands, and not on the Command itfclf. Jn the ^ranfgreffing of all the Ccmmandments. When Adam and Eve broke the Command of God, and eat of the forbidden Tree's Fruit, then broke they likevvife all the Commandments ; for in this firfl Law was conceakd the fcccnd Law, comprehending the Ten Commandments, and made themfelvss liable by their TranfgrcfTion to the Judgment pro- nounced ; which brings me to the third Part of my Difcourfe ; which is, III. What Punilliment followed thereon. Part IIL We read in our Text, And the Eyes of them loth were opened, and they knew that they were naked. Their Confcience awakened, and they faw how much Good they had lofl, and how much Evil they had brought on themfclves and their Offsprifig, with their Difobedicnce. We fee here, that,. Firf^, Their Eyes were opened, namely, the Eyes of their Confcience, and of their Body. The Eyes of their Confcience were opened : They remembrcd two Things, \fl. The Com.mand oi God, whereafter they were to live ; and idly. Their Sin, v/herewith they had tranfgreffed ; and did conclude thereby, that the Punifliment wherewith they were threatned, would certainly follow ; For, what is Confcience but a Con- ciufion in our Thought, that, confidering on one Side the Commandment,' and on the other Side the TranfgrefTion cf fuch Comimandment, there follows thereon, the Ccnclufion of a Punilliment ? Hereby arofe Terror in their Confciences, fo that they did hide themfelvcs among the Trees in the Garden : For the Wicked fleeth when no Man purfueth •, and Gen. iii. 8. every One that doeth Evil, hateth the Light. Their Hearts did fhake Piov. xxviii. like the Trees, and they trembled even like a fhaken Leaf, and could •• complain as King Saul : fVe are fere diflreffed, for God is departed frctn^^^^ "^' ^.^.' us. The Confcience regulates itfelf by our Actions, like our Pulfe after ^f'"^'^'^ "'' our Health, and the Difpofition of the Body. If we do right, it excufes Kcni. ii. 15. ns ; but if we do untight, it accufes us, and condemns us. Adam and Eve had no Accufers, yet rhey were afraid and hid themfelves. Whereby came their Fright on them ? By theirConfciences, making thisConclufion-, He that tranfgrefTes the Command of God, is liable to Puniaiment. We havQ Gen 107 Of fbe Sll^ of cur FIRST PARENTS. havv'i tranfgrefled the Command of God with eating of the forbidden Fruit j therefore are we liable to the Punifhment pronounced by God, which is, 2''e Jhall Jurely die. Such a Power has the Confcience, and every one muft bend under it •, for none can run away from himfeif. It goes with a troubled Confcience as with a Tick Perfon, who changes his Bed often^ and is carried out of one Room into another, and cannot get rid of his Sicknefs : The Confcience is as a fleeping Lion, who, when he awakes roars, and tears his Booty. When does Confcience awake? Sometimes, when the Crime is committed, as here in Jdam and Evs^ who, after they had eat, f aw that they were naked. When YJmgManrJfeh was led Captive to Babylon^ then awakened his Confcience, and he prayed unto the Lord his Gen.xlii.21. God J fometimes long after. The Confcience oiJcfepFs. Brethren, did not awake before Twenf,y-thr^e Years after they had fold him : Sometimes 2 Sam. xvn. ^]^q^ q^j. propofal mifhappens ; as Ahithophel. The Thief, who was taken Luke xxiii '" ^ Murder, fiid, when his Contcience awakened \ We receive the due 41. Reward of our Deeds. Sometimes does the Lord himfeif awaken our Confciences, either by an our ward Token, or an inward Thought. By an outward Tok^n., as here in Adam and Eve., who, when they heard the Voice ' cf the Lord God walking in the Garden^ hid thefnfelves among the Trees. Daniel v 6 ^^^^"^ ^.ing Beljhazar taw the Part of the Hand^ that wrote upon the ' P laijler oftheWall, then became his Confcience fo terrified^ that his Countenance did change., and the Joints of his Loins were loojed., and his Knees fmote one Num. xx'ii. agai^ijl another, Baaiam* s C oi-){c\enCQ was awakened by the opening of his ^' . Afs's Mouth ', und St. Peter' shy 2i Cock's Crow. By an inward Thought, ^"^'"^^ either of iheAdtion, which we find is not right, as Judas ; or of the Place Hab. ii. 11. where the Crime is committed, as the Prophet fays ; The Stone /hall cry out of the Wall., and the Beam out of the Timber floall an jwer it. But the Con- fcience fhall never continue fleeping always. We can v^cU fubdue our Con- fcience for fgmeTime, but we can never deflroy it -, although we may make him fallafleep, like a drunken Man •, but v^hen he awakens, he will be worfe : As one who has got a Thorn in his Foot, the longer it has flaid in, the more Pain it caufes ; and is therefore more dangerous. The Eyes of the Body were opened. They knew that they were naked. They were naked before the Fall, but this Nakednefs was an Honour to them \ but after the Fall it became a Shame, therefore did they few Fig- leaves together., and made themfelves Aprons. Here began the Strength of God's Judgment to have Effe6l on their Bodies : They did nqtdie on the Spot, yet the MefTenger of Death began to work in their Bodies, and made them rememb-^r that they fhould die. Their Souls were naked, they lofb the Garment of Holinefs and Righteoufnefs, wherewith they were Lukex. 30. adorned in their Creation •, and became like the Man fallen amiOng the- Murderers. As one ftarcing up in the Air after wihat he cannot reach, falls in a Pit -, fo did Adam and Eve, driving after what they could not obtain, fall into the Pit, that the Devil had dug for them •, namely, in the Wrath of God. Second, Of fbe SIN of our FIRST PARENTS. lo^ 2. They were afraid of God. They did converfe with God before the Fall, as Children with tlieir Father : But now after the Fall they flee away from him, like Criminals from afevere Judge •, and hid themfelves, as if God could not fee nor find them. Hereof wecan perceive, the Dark- nefs in their Underftanding, which they received inflead of their former Wifdom. Jdam was now become fo wicked, that when the Lord called him, inflead of giving God full Flonour, and confefTing his Crime, he thought to hide the fame j and when he found that would not do, thea wanted he to cxcufe himfelf, and to lay all the blame on the Woman, and confequently on God, of whom fhe was given, faying ; Tbe Woman^ whom thou gavefi to be with me, fhe gave me of the Tree^ and I did eat. 3. They were afraid of the Severity of the Judgment, ye Jhall furely die. Adam did not die at once, but lived Nine Hundred and Thirty Years after, yet found he the Effe6t of Death, as well in his Body as Soul. In his Body, wi^hSicknefs, Misfortunes, and hard Labour. In his Soul, with difpairing to overcome that which the Lord was fo gracious to promife, The Seed of the Woman jhall htuife the Serpent'' s Head. This Promife was the only Comfort to Adam and Eve, and every one fhall, by a true Faith in the fame, be faved to Life-everlafling. *the Lord help us gracioujly in all our Need and Wants, both temporal and fpritual, and free us from the eternal Death and Damnation, for the fake of our blejfsd Saviour Jefus Chrifi, Amen. XI; $ E R M O N; ,09 ©/• ?^? O R I G I N A L S I N. XI. SERMON. O F r/5^ ORIGINAL SIN. The Text, Psalm, LI. 5th Verfe. Behold, I was JJjapen m Iniquity : And in Sin did tny Mother co72ceive me. A Introduction. S the 'Tree is,fo is its Fruit : AgoodTree doth not bring forth bad Fruit, neither a bad Tree good Fruit. Ourfirft Father Jdam was in the Beginning a good Tree •, he was created after the Likenefs of God in RighteoLifncfs and Holinefs, bin he became through his own Folly, a bad Tree, full of Sin and bad Defires, and we his Offspring are become like him ; as the Apoftle St. Paul (ays to the Romans, Chap. v. 12. u^s by one Man Sin entered into the IVorld, and Death by Sin, and [9 Death pajfed upon all Men, for that all have finned. The Apoftle lays before us three Things, in thefe Words ; Firfi, The Root and Origin of all Sin. All Evil in the World, either Sin itfelf, or Punifliment for Sin, namely, Sicknefs, Plague, War, Hunger, and at laft Death, are entered into the World by Adam and Eve ; for ^ ■■ they were both but one : Wherefore Adam faid •, This is Flejh of my Flefh, and Bone of my Bone. Syrach fays ; By the Woman came the Beginning of Sin, and through her we all die. Syrach has regard, in thefe Words, to - 1Tim.ii.14 the Order in the Sin-Fall of Adam and Eve : For Eve was deceived firfi, and afterwards Adam ; yet bears Adam the Fault thereof, fince Sin was tranfplanted by him in Men, and they have the Original Sin from him. And the Tranfgrefllon o^ Adam in Paradife\s become ours by Heirfhip. Ad^m finned when he took tlie forbidden Tree's Fruit, and eat thereof, whereby he loft the Image of God, and for fear of Judgment, hid himfelf among the Trees in the Garden: We have Tinned in Communion with Adam, for we were in him, and are his Offspring, and are become guilty in the fame Punifhment of Sin like him ; likewife have Part with him in the Promife concerning the Seed of the Woman. Second^ 0/ f/^^ ORIGINAL SIN. no Second^ How this Evil has fpread itfelf over the whole World, and pafled upon all Men. Not one of Adani'^ Children is free from Sin : Who can give a clean of an unclean ? Not one^ When Adam did promote his Generation by Procreation, then did he in the Moment of Conception, communicate the Original Sin to them. And Adam begot Children in his ownLikenefs. Now if the Likenefs of y^^^;« after the Fall was finful, there- fore could his Children not be otherwife. Alfo is then Evil brought down from Generation to Generation, and is pafled upon all Men. Whereupon followeth, -^ 'Third, Punilhment ; Death entered into the World, and pafled upon all Men. Asa great Warrior, who after a Vidory enters into the Camp of the Conquered, and cuts down and deftroys every one without Excep- tion of Perfons. The holy Children of God, have always complained heavily over the Original Sin, Sind in Particular, the Pfalmifl: KingZ)<2wV, in our Text, whereof we will fpeak under thele Two Heads, First, That there is an Original Sin. Second, Wherein the Original Sin conjijis^ and how it deforms Men. Explanation of the Text. Part I. I. That there is an Original Sin. T'he Children ought not to lay up for the Parents, hut the Parents for the Children. Abraham gave unto his Son Ifaac, all that he had. King 2Cor..\ii.i4. Jehofjnphat, gave unto his Children many Gifts of Gold, Silver, and Jewels. But our firft Parents Adam and Eve, liave left unto us their Offspring, a miferable Heirlliip, namely, the Original Sin ; whereof the Pfalmift complaincth in our Text, faying, Behold, I am fjjapen in Ini- quity : And in Sin did my Mother conceive me. The Spirit of the Lord will, with the Word Behold, fhew us as with a Finger, Adam and Eve^ who tranfgrefled firft, and thereby, loft the Image of God, and after- wards begot Children in their own Lik.jnefs in Sin ; which is extended to us all. The Pfalmift will fay, thereby: Behold my miferabk Condition. Is that a Wonder that 1 have finned, Jince I am fl)apen in Iniquity, and conceived in Sin ? My whole Nature is polluted with Sin ; not alone my Body, and all its Members, but even my Soul, and all its Faculties, fo that there is not one Drop of Blood in me but what is finful-, yea, the Malice is bred in me, even from the Moment of my Conception. Is not this a charm- ing Heirfhip .? What can be faid plainer .? The Pfalmift fays not, / have killed Urias, / have committed Adultery ? No, but he comprehends his whole Nature, as in one Bundle, faying, I am ffjapen in Iniquity, and conceived in Sin : The Seed whereof I am conceived is, and was polluted: The Clay whereof this my Veffelivas made, was unclean and curfed: We can prove of thefe Words of David, I . That there is a Sin derived from Adam and Eve, and extended to all Men, cailed, the Original Sin. ■ Whicli Sin wc of our firft Parents, Q 2 ' and IH 0///'(? ORIGIN AL SIN. and bring with us into the World, when we are born ; yea, even the Seed of our firft Parents is fo tranfplanted, That the Seed of gut Parents whereof we are conceived, is polluted and ciirfed. This we can prove, I 7?, Of many other Texts in the Scripture, as well in the Old as New Gen.v. 3. Teftament. We read of ^^^;« •, t\\2iX.hebegot a Son, not after the Image of God in Holinefs andRighteoufnefs ; but in his own Likenefs, after his Image, Since the Image of Adam was after the Fall, become finful, therefore did he beget fuch-like Children. The Lord himfelf complains over the ^^"•^"^■^'- Corruption of Man's Heart, faying : The Imagination of Man" s Heart is Eiil from his Touth. The Word in the ground Text fignifieth not alone Touth, but even Infancy •, and in another Place it is continually Gen. vi. 5. explained. Every Imagination of the Thoughts of his Heart is only Evil continually. Is it a continual Evil ? Then certainly it begins on the Day of our Birth, and ends on the Day of our Death. Job fays, Who can Job XIV. 4. ^^/^^ ^ Clean of an Unclean ? Not one. In a Hofpital there is none but fick and infirm : Of leprous Parents are leprous Children born : Of an unclean Fountain flows forth unclean Water : Of a bad Tree comes bad Fruit. And thefe are the Words of our Saviour, That which is born of the Flefh is Fhflj. The Meaning is ; They that arc born of finful Parents,. are like wife finful •, excluded from the Kingdom of God, wanting the Regeneration, although they may be born and conceived of pious and regenerated Parents -. For, as a learned Father begets an unlearned Son ; fo do regenerated Parents beget unregenerated Children. We can prove it, 2dly, Of other certain Proofs grounded on the Word of God. Why did God ordain the Circumcifion in the Old Teftament? For no other Reafon, than that Men fhould be thereby received again into the Cove- nant with God ; and without receiving this Covenant, they were to be cut off from the People of God. Why was the Purification of Woman after Child-bearing, ordained by God } Not becaufe they became unclean by Child-bearing, but for the natural inbred Sin, wherein Children are conceived and born. Yea, why are Children baptized now a-days ^ Eph. V. 26. That they may be Jan5iified, and cleanfed from the Original Sin, with the wafhing of Water by the Word in Baptifn \ Therefore is Baptifm called, Titus iii. 5. The wafhing of Regeneration, and renewing of the Holy Ghofl, We can prove it, '^dly. Of Experience. Confcience convinces every one, that there is in him a bad Root, and a poifonous Fountain, wherefrom arifes all evil A6lions, Words and Thoughts -, and this Foundation is Man's Heart, which is the Office of all Wickedncfs. We can perceive it of Children, that they are naturally more inclined to Evil than Good ; and that they are more apt to learn Vice than Virtue ; and if they had their full Freedom, they would grow up in all Wickednefs and Immo- rality •, yea, even againft their own Parents, How unwilling is not a Child to go to School? What Labour and Trouble has not a School- mafter Of tbf ORIGIN AL SIN. 112 matter, with Tnftriiftions and otherways, to bring the Child to what is good? And yet for all this, fome Children are fo corrupted, that No- thing will prevail upon them : All this arifes from the inbred wicked. Nature, polluted with Sin. I . We can prove of our Text, That this Sin is called the Original •» not that it has been from the Beginning of the Creation -, for God did not create any Evil, much lefs Sin and Death •, neither, that Man's Na- ture was created Evil, for Man was created upright : But it is called Ori- ginal, in regard to the three following Realons, Firfi^ In regard to the Root, which is, Jdam the firft Father, who finned firft, and from him is the Original Sin tranfplanted upon all Men •, for as Jdam did tranfgrefs againft the Divine Majefty, fo are we, his Offspring, partakers not alone of his Crime, but alfo of the PunifhmenU Secondly, In regard to all Men, who never receive Life from their Parents, except in and by this Original Sin, which fprouts up with us even from the Moment of our Conception ; like a bad Tree, fprouting up from a bad Seed, Thirdly, In regard to the acflualSin, which is the Fruit of the Original Sin : Foul Water of an unclean Fountain : Therefore is tlie Original Sin called by fcveral Names in the Scripture j as. The fecret I'aults \^^^^- '^^^•^l- bccaufe it is fo deep rooted in Nature, that none can rightly underftand the Power and Effed thereof, except God will place it in the Light of ^^" ^' his Countcviance. Fluman Nature may feem as clean as pofTible, yet is the finful Corruption fo deep rooted in it, that we can never get quite rid thereof, before we depart this Life •, St. Paul caWs it j J Sin that^^^'"''^^-'^''' dwelleth in us. We cannot turn him away like a Stranger •, it takes Lodging in and by us, when we are conceived, and will not quit his Lodging, before the earthly Houfe of our Bodies fhall be diflblved, and p our Souls fhall be cloathed with a Houfe, which is from Heaven. The Pfalmift prays •, That God will not rememher the Sins of his Tcuth. It is pfai. xxv. 7. called Sin of Youth, btcaufe Sin appears always firfl in Youth ; as long as a Child lies in the Cradle, or is carried on the Arm, we cannot well perceive the Original Sin j but when the Child grows up to Three, Four or Five Years of Age, then does the Original Sin appear,, which muft be correfted -, for, Foolijhnejs is bound up in the Heart cfTouth or Child, Piov, xxii hut the Rod of Correthon fhall drive it far Jrom him. ^5- The old Church Fathers have called this Original Sin •, The Enmity of the Serpent -, the eld Sicknep ; the firfi Sin ; the inbred Sin ; Nature* s Fault and Infirmity, and the natural Evil -, not that it is Nature itfelf, but becaufe it begins with Nature. We come now to the fecond Head, II. Wherein the Original Sin confifts, and how it deforms Mankind. We can conclude of my Text's Words, wherein theOriginal Sin confifts. Behold I am fhapen in Iniquity, and in Sin my Mother did conceive me : Which, according to the ground Text, is ; My Mother is become warm with' ^V3 C///'^ ORIGINAL SIN. with me •, thereby confefTing and acknowledging, that his whole^ Nature, both in Soul and Body, is polluted with Sin ^ yet is this Original Sin not Nature or Eflence of Men, but it is natural-, for we muft make a Diffe- rence between Nature and the Faults of Nature ; Nature was good from God, but the Fault of Narure is evil from the Devil. Chrift took on hu- man Nature, but not th? Fault of human Nature •, for. He was without •Heb. iv. 15. Sin ; Alfo is then the Original Sin, a natural, a corporal, a univerfal, and a pernicious Wound. It is a natural Wound. Tt is not cut in our Clothes, but born in our Flefh : And this natural Evil fhall remain in us, as long as we live in this World. It is a corporal Wound. Not that it is alone in our Flefh, or in them Parts ; which ^vc have in common with the Beafts, but becaule it begins in us at the Conception of our Bodies, and remains in us until the diffol- ving again of our Bodies, It is a univerfal Wound, and extends to all Men. The greateft King muft complain hereof, as well as the mcancft Beggar ; yea, even the Virgin Mary^ the Mother of our Saviour, was not tree from the Original Sin. This Honour alone is attributed to lefus Chrift, IFbo is holy^ harm- neD.vu. 20. ^gj-^ ^^,^ undefiledy and feparate from Sinyitrs. The Children of pious and regenerated Parents, are likewife born and .conceived in the Original Sin •, for the begetting of Children is a Work of Horn. xi. 16. Nature, and not of Grace. Well, fays St. Paul^ If the Root he holy\ fa are the Branches. We mufl: not underftand here, an inward Cleanefs or Purity of Heart, wherewith Children fhould be born ; no, but we muft underftand it, partly of the Freedom which the Children of the Faithful have before the Children of Unbelievers i namely, to be made Partakers of the Covenants and Means, whereby the fpiritual Regeneration and Holinefs is given, partly, of the good and holy Life of the Children themfelves, that if they fhould walk in the Steps of their pious Parents, they will be holy Branches of a holy Root ; but if not, then they v/ill not be holy Branches, although the Root might haye been holy, as we can , } viii ^^^ *^' ^^^^ Words of our Saviour to the Jews ; Jf ye were Abraham*.j ' Children, ye would do the Works of Abraham. It is ^ifernicious Wound, and has corrupted the whole Man, and is. Soul and Body, both inward and outward, defiled with the Original Sin. Job xiv. 4. Don't Joh fay of the whole Man ? Who can bring forth a Clean of an Job XV. 14. Ufjclean? And in another Place ; What is Man, that he fhould be clean ? And he, which is horn of a Woman, that he foould be righteous ? Like- wife complaineth the Plalmift in our Text j That he isfhaptn in Iniquity, and conceived in Sin. The Soul is fo deformed, that the Reafonis become darkened in godly X Cor. il. 14. Cafes : The natural Man receiveth not the Things of the Spirit of God : The Will is turned from God, and all what is Good to all Evil •, we arc by 0/^/^^ ORIGINAL SIN. 114 by Nature, as little inclined to Good, as a Stone thrown in the Air can ftay there of itfelf. We always omit what God commands, and commit what he forbids. The Heart is full of all evil Imagination ^^d Thoughts, q^^ ^\ - and is defperately wicked, and contains the Depths of Satan. The Aftec- Mat. xv. 19. tions are unruly, as a young Horfe that prances, not becaufe he is prick'd Jer- xyji. 9. with the Spur, but becaufe the Bridle is taken off from him •. Alfo are ^'^^* "" ^^' the Affe£lions, that, if we but fee or hear of any Thing that is plcafing, whether good or bad, we atorice, without further Confidcration, ftrive to obtain the fame •, and therefore, we often do what we repent of after- wards, and a6t againft our better Knowledge. The Body is fo deformed, that it cannot be longer called the Temple of God, but, The Body of Sin, and. The Body of Death. The Members fhould be Armours of Righte- Rom vli 24 oufnefs, but are now become Armours of Iniquity. The Tongue is a Fire, jzmcs iii, 6. a World of Iniquity ; it defileth the whole Body, and fetteth on Fire the Ifa. i. 15. Courfe of Nature, and is fet on Fire of Hell. The Hands are full of Bloody J^'''^- "• '4- The Eyes are full of Adultery, and the Feet are fwift running to Mi f chief. Therefore, if the Lord fhould look on us in his Juftice, we would be an Abomination in his Sight, and be deflroyed in his Vengeance, PVhen the Num. xii, 9. Anger of the Lord f note M'mam, ( Mofes^ s S\i\er) the Cloud departed from the Tabernacle : When King 6'i^«/ had finned, and been difobedient; 57,^ iSam.xx\-ui. Lord would not anfwer him : The holy Angels are become our Enemies ; ^' for, as they are rejoiced of the Repentance of a Sinner, fo are they like- Lukgxv wife grieved of TranfgrefTions. W'^e ourlelves mufc complain of our fiinking Wounds^ and be afliamed thereof. The Lord himfelf compares Man's Heart to a Fountain calling up its Water, faying ; As a Fountain Pisl- x^-^viii. cafieth up her iVaters^ [0 caftethfJje out hcrlVickednefs : And this Wicked- nefs will become, if full Freedom is granted, worfe than that of the un- rcafonable Creatures. Anger will turn Men to Dogs ; Lies to Sows ; Subtilty to Foxes ; Unrightcoufnefs and Extortion to Lions and Bears •, Gluttony and Drunkennefs to Swines •, Envy and Hatred to Night- Owls, and Pride to Peacocks, and Jo forth. ' Herein we are all alike, and one is not better than another. King David, who is called in the Scripture ; A Man after the Heart of God, Iheweth us with his Example,. That the moji Pious is as well polluted and corrupted by Nature., as the Wickedefi and Ungodliefi : Nature has made us all alike ; for, fFhat is , born of the Fle/h, is Flefh. One might think we fee, by daily Experience, that there are many ; yea, even among the Heathens, who do not hve according to the bad 1 Delires of their corrupted Nattire •, but on the contrary pradice Virtues » and Morality ;in all their Adions, live decent, and are very charitable. They have certainly no corrupt Nature ; and mutl wc not thtn fherefore make diirerence between Man, and Man's Nature } Wc a?if^Pi-heVe«'o, That wcare all v/ithout Exception, Children of Wrath by Nature:' Arid that we find fome, who do not commit any outward great ci^inbcc; but fccm- M'5 C///;^ ORIGIN A L SIN. feem to live a good and moral Life : Whereof we give the following Reafons, Firfiy Their own Reafon, or the Law of Nature, which flievvs us what is good or evil, lawful or unlawful; for although the Reafon is of human Nature, yet do they not live according to it, as they ought ; but the greateft Part live according to Nature itfelf, which is inclined alone to Evil. But they who have higher Thoughts and Defires to corred the Faults of Nature, by Virtue and Morality ; ftrive to conquer Nature by a moral Lite, in order thereby to !)btain a good Name, and the Praife of Men -, fuch were^many Heathens, who becaufe they found that Nature was fo corrupted, and fubje(5l to fo many Faults, did endea- vour to fubdue their natural Faults, with and by a moral Life ; yet for all Rom.xiv.23. vvas their Virtues, nothing but fnining Vices, becaufe they had no Faith. For whatfoever is not of Faith^ is Sf?i. There are likewife many among the Chriftians, who will not commit any bad x-^dion, alone for the Sake of a good Name •, yet, if fuch could, under the Cloak of Juftice, deceive any one, fo that it fhould never be found out, they would not omit it. 1 his proceeds from the Original Sin •, therefore feek they to hide av/ay their VS^ickednefs under the Cloak of vain Glory •, but they are in the Sight of God, yea, even in their own Confciences, nothing elfe hul eye Servants, as our Saviour faid of the Pharijees. The Second Reafon is the Dread of Punifhment. Men would often do their Neighbour Injury, orcom.mit fome grofs Crime or other, if they were not afraid of the Punifhment, which the Law of the Country indicts them to, if they were found out. The ^hird Reafon is the Word of God. They who are convinced by the Wgrd of God, and in regard thereto, do not put their bad Defires ^ - in Execution, but abftain from all Wickednefs through Love andObe- g_ ' " dience towards God, arc the befl Chriflians. Jofeph would not confent to the Defire and wicked Delufion of his Miftrefs, becaufe he would not Sin againji God. A true Chriflian obeys the Word of God, and bridles Rom.viii.19. thereby his PafTions and AfFedtions, and lubdues his corrupted Nature, and is therefore regenerated. For as many as are led by the Spirit of Gody they are the Sons of God. We fhould flrive after, and endeavour to underftand the Articles of the Original Sin rightly. Luther faid, None fhould think that he is a good Divine^ or underflands the Scripture rightly., if he don't underfland •, or if he even dimini/Jjes the Original Sin. Whereof arifes fo many Errors and Mifapprehenfions about Man's Free-Will in his Converfion, and the. Caufe of his Salvation, and of the Merits of our good Works ? Thereof alone, in that we do not rightly confider theGreatnefs of the Originial Sin : We can never give due Honour and Reverence unto God, as long as we do not know our Sins : We can never fincerely confefs, that God is true,^]uft, and merciful, if wc do not acknowledge ourfeives to be Sinners, CJ' !hc O Pv I G I N A L SI N. 1 16 Sinners, and of a corrupted Nature, and Offspring of Adam and Eve : Neither can wc rightly underftand the Love of God, the Merits ot Jefus Chrill, and the Comfort of the HolyGhoft, except we know the Original Sin rightly : Who can rightly underftand the Words of Chrift ? Godfo |^j;" '"• ^^'• laved the i^orld ; or the Words of St. John, Behold the Lamk of God, Gal" ill. ^t ivhich taketh away, the Sins of the JVorld ; or the Words of St. Paul^ Chrift hath redeemed us from the Curfe of the Law : Who can underftand what a divine Miftery it is, that little Children fhould, by the wafliing of Water by the Word, become regenerated ? Likev/ife, tliat the Children of Adam, ftiould by the Word and the Holy Ghoft, be renewed, fan6lified and enlightened, except they underftand rightly the Dodrine of the Original Sin. When wc know our Sins, and acknowledge that wc are thereby in the Sight of God, Sinners and Tranfgreflbrs, by whom no Good is to be found •, then beginneth the Grace of God, the Love of Jefus Chrift, and the Comfort of the Holy Ghoft, to be well-tafting. Since then Nature is fo corrupted and defiled in us, let us then praife God for his Goodnefs^ that he has ordained us Means thereby againft the wafhing of Regeneration, and renewing of the Holy Ghoft, in Baptifm. Let us keep God and his Words always before our Eyes, abftain from Sin^ govern our J5lions by the Command of God, comfort ourfelves by the Holy and undefiled Conception and Birth of Jefus Chrift ; put our whole Truft and Confidence in him, andfhew our Chriftian Faith in a Godly Life ; that we at laft may receive the End of our Faith, even the Salvation of our Souls. The Lord give us his Grace hereto, for Chrift* s Sake. Amen. XII. SERMON. Of the ACTUAL SIN. 117 XII. SERMON. O F rht ACTUAL SIN. The Text Matthew XII. 31, 32, ^i, 34, 55, 36, 37, Verfes. All Manner of Sin and Blajphemy fiall beforgivm unto Men : But the Blafphemy againjl the Holy Ghoji Jhall not be forgiven unto Men. And ivhofoe'ver fpeaketh a Word againjl- the Son of Man, if JJoall be forgiven hitn : But whofoever fpeaketh again/l the Holy Ghofl^ it fiall not be forgiven him, neither in this World, neither in the World to come. Either make the Tree gotd, and his Fruit good; er elf e make the Tree corrupt, andhis Fruit corrupt : For the Tree is known by its Fruit. O Generation of Vipers, how can ye, being evil, fpeak good Things ? For out of the Abundance of the Heart the Mouth fpeaketh. A good Man out of the good Treafure of the Heart, bringeth forth good Things : And an evil Man 9Ut of the evil Treafure, bringeth forth evil Things. But I fay unto you, that every idle Word, that Men fhall fpeak, they fall give Account thereof in the Day of fudgment. For by thy Words thou fialt be jujlified, iind by thy Words thou f:alt be condemned. I N T ROD U CT I O K. IT goes with Sin, as with the Conception of a Child, whereto it required, i. The Seed. 2. The Conception of the Seed. 5. The NoiiriQiment thereof; and, 4. The Birth of the Child. Thefe four Parts are included in the Words of St. James, when giving aDefcription of the Conception of Sin ; he fays in his Epiftle, Chap. i. 14, 15. Every Man is tempted when he is drawn away of his own Luji, and enticed. Then when LuJi has conceived, it bringeth forth Sin, and Sin^' when it is fnifhed, bringeth forth Death. Confidcr here, R Firji ii8 Of the ACTUAL SIN. F/r/?, The Seed, whereof Sin is conceived, is the Thoughts, and In {ligations, and Defires in the Heart ; This proceeds either from out- ward or inward. From outward it arifes, when we fee. Or hear of any Thing' that is plcafing ; Eve faw the forbidden Fruit : Efau faw the red Pottage ; Achan faw the Babylonijh Garment, and Judas faw the Thirty-pieces of Silver, Thefe outward Things are not bad in themfelves, but the Devil ufes them as a Bait, to catch us by ; and if we are capti- vated by them, then do they become bad. When the Devil tempted Chrift, on the High Mountain, and /hewed him all the Kingdoms of the World, and the Glory of them, as in a Moment ; then Chrift beheld them without Deceit and Defire. Without Deceit •, for, as he who con- fiders the Paper to be white, that by another is blackened, does not err ; fo did Chrift behold the Kingdoms and Glory of the World, brought here before him as a Cheat. W^ithout Dcfire •, for there was no bad Inclinations nor Defires in him. If we would alfo behold and confider the outwaid Things that Satan brings before us, in order to deceive us with, ther> lliould we not be drawn fo foon into his Snares. From inward, comes bad Defires of a wicked Heart, naturally inclined to all Evil ; and from thence arifes all bad Thoughts and Imaginations. This is the Seed whereof Sin is conceived. Thereupon follows. Second, The Conception of this Seed, which is Confent. When we fully confent to our wvcked Thoughts and Imaginations, and do not refift them ; As Solomon fays of the Houfe •, By much Sloth fulnefs the Building Eccl. X. 18. decayeth, and through the Idknefs of the Hands the Houfe droppeth down % fo can we like wife fay of wicked Thoughts ; Are we floathful and negli- gent in the Fear of God, and the fpiritual War ^ then can we foon be deceived of our own Thoughts 1 For, when Luff has conceived by Confent, then follows thereon, 'Third, The Nourilhment of the Seed, that is the Luft. We do not alone confent in our wicked Thoughts -, but we have Luft and . Pleafure therein, and contrive all Manner and Ways, to put them in Exe- cution : And this is the Bait that the the Devil throws out for us ; deceiving us with the Profpedt of fome Gain or Pleafure we fiiall have thereof: After this Seed has conceived, and is nouriflied by our wicked Luft and Appetites, then cometh forth •, Fourth, This Viper Breed, which is Sin. It is a Breecl from the Devil; for he 'finned firft, and afterwards poifoned all Men. When Sin is finijJjed it hringeth forth Death. A Woman after her Child is born is overjoyed j but a Sinner, after Sin is committed, becomes troubled in his Confcience, it telling him, that he muft furely die. We can fhcw this- plainer in F.xamplcs. When Eze faw the forbidden Tree, and liftened to the Voice of the Serpent, then was fhe enticed by her own Luft, Eve faw that the Ttye zvas good for Fcod, and pleafant to the Eye, and' to be dcfircd, to make ens wije.. After the Luft was conceived in her Heart, and Of the ACTUAL SIN. 219 and her Will confented, then was the Sin finifhed : She took and eat of the ■ Fruity and gave alfoMito her Hujband with her. But at iaft, after fhc had finned, then became her Confdence awakened. When KingD^W faw the naked Bathjheba, he was enflamed with bad Dcfire for her, and when he withftood not this Defire, but drove to obtain it, then became the Sin finifhed, and he lay with her : But as foon as the Sin was moc- pleated. Death followed. Of fuch A5iuai Sins wc will difcourfe of here in our Text, under thefe Three Heads i First, What Sin is. Second, How many forts of Sin there are. ; Third, JVhat Funifhment follows on Sin. Explanation of the Text. Part I. I. What Sin is. Chrift fhews in our Text, that the Jews and Pharifees, who would not acknowledge themfelves to be Sinners, were great Sinners, which could be concluded by their Words and Aftions ; and he compares them there- fore to corrupt Trees bearing corrupt Fruii ; he calls them ^ Generation of Vipers^ of whofe Hearts proceeded nothing hutWickednefs and Blafphemy againft the Son of Man. Chrift compares them likewife to evil Men^ bringing forth evil of their evil Treajure ; and wills, that they fliould be- hold themfelves in the Law as in a Glafs. , Well could they of the Law of Nature planted in their Hearts, know what Sin was, but of the Law of God they could be better inftru6ted ; For the Law of God is a Glafs that fhews us our corrupt and finfui Nature ; fincc the Law of God is a Rule of Rightcoufnefs in the Will of God, whereafter wc fhould regulate all bur A6lions, if we will become vvell pleafing in the Sighc of God ; fo is all that is againft the Law TranfgrefTion, and TranfgrefTion is Sin : So fays the Apoftlc St, John^ Sin is the Tranfgreffion of the Law : \yili we 'Johniii. 4. underfland what AdlualSin is, then mufl we know, that it is a departing from the Law of God, or a Tranfgrefrion of the Law of God, either in Thoughts, Words or Deeds. This Word ^(^w^x/ comprehends following, Firjt, The firft Motion in the Mind, whereby the Heart is perfuaded to Sin ; either it is done wilfully or not, either big or fmall, if it is but againfl the Command of God, and fuch firft Motions, aje the finful Sparks kindled in our Hearts from the Original Sin. Secondly, All unlawful Adtions, either that we omit what is commanded, or commit what is forbidden, either knowing, or unknowing : For we can Sin unknowingly, as St. Paul confeffrs or himfelf ; that he perfecuted i Ti,n.i. 13 the Church of Chrijt ignorantly-. Such, and other Actual Sins are called 9'''' ^" ^9 in the Scripture by feveral Names, as ; The Works of the Plefh -, the un- ^^^^ X: ' ^ fruit fukJt^orks of Darknefs ; the Works of the old Man ; dead Works ; rieb. " i. i unlawful 'Deeds. They proceed from the Devil, and may therefore well 2 Pet. ii. 8 be called like the Pharifees in our Text j Generation of Vipers. Wc ISO Of the ACTUAL SIN. We are Inftigated and perfuaded to Sin by the following. 1. The Devil who is the firft Author of Sin : He deceived Adam and ^ev. ;t]j. II- ^•^^^ and deceives Men many Ways : He decehe'th the whtle IVorld^ fays St. John the Divine ; He provoked David to number Ifrael : He put it into the Heart of Judas ^ to betray his Mafter : He filled the Heart are not alike ; Sins againfl God are greater than againft Men ; likewife againfl many than againfl one ; againfl a Friend, than againfl a Stranger ; againfl a Widow or Orphan, than againfl any other. He that has Authority, or is in any Pofl, and fubdues another through Spite or Malice, commits a greater Sin, than a particular Man having no Authority, re- venges his own Spite on his Neighbour. A Sin committed wilfully is greater than one committed ignorantly •, a Sin in the Church is greater than in -another Place ; and a Sin of a Believer being enlightened is greater than of an Unbeliever. 4. Our own and flrange Sins. Our own Sins are they which we commit ourfelves j flrange Sins are committed by others, but may in fome regard^ be attributed to ourfelves, as full as if they were committed by ourfelves : The Accidents whereby we may make ourfelves Partakers in flrangs Sins are following. X22 O///^^ ACTUAL SIN. Firfi^ When we command another to do a wicked A6tion, King Saul 1 Sam. xxii. ordered his Footmen to Jlay thePrieJts of the Lord : King David wrote in *3- . a Letter to Joab, that he jhould fet Uriah in the Forefront of the hottefi \ Khiff^xn Battle: Y^m^Jerohoam did put up two Calves of Gold^ and brought Ifrasl ,2 8. to Idolatry : Jezebel wrote falfe Letters in King Ahab^s Name, and de- I King xxi. prived thereby Nabotb of his Life and Vineyard. ^' Secondly, When we give bad Council and Advice. When Flerod kept ^ .. r, his Birth-Day, and the Daughter 5^- Stephen, was as guilty as they who itoned him, although he took only Care of their Clothes. Fourthly, When we delude anothertoSin,and fay, Come with us, let us rov. 1. i3y^^ wait for Blood, let us lurk privilly , we fJo all find all precious Subftance ; we (}j all fill our Eoufes with Spoil : Caft in thy Lot among us, and let us all have one Purfe. The Jews were willing to deftroy Chrift, but they wanted Judas to betray him. Fifthly, When they who lliould punifh Malefaflors, pardons them, and lets them efcape -, which can and may happen in all Conditions in Ifa. xxxiii.S. ^pjpjf-y^^j . So fays the Lord : When the Minifier, who is phaced as a ^ Watchman, doth not fpeak to warn the Wicked from his Way, the Wicked fhall die /», his Iniquity, but the Blood will I require of the Minifier"* s Hand. Liikexxiii 2. When Pilate releafed Barrabas, then he became guilty in his VVickednefs. tiSam.iii. 13! £// the High Prieft was judged and puriifhed, bccaufc he, knowing the Iniquity of his Sons, he reftrained them not. 5. Crying and dumb Sins. Crying Sins are they that cry to Pleaven for Vengeance from God -, there are four Sorts according to the Scripture, Firfi, Bloodfhed or ManQaughter ; Secondly, The Sin of Sodom : Thirdly, ^C^' ''^ v\ii '^^^ OpprefTion offthe Poor -, and Fourthly, the keeping back the Hire ^^tn. xMu. ^^ ^^^ Labourer. ''Dumb Sins are they that are committed either with Exod. iii. 7. Beads, as the Men of Sodom; or with our own Sex, as the Heathens ; or James v. 4. ^^/^j.^ ourfelves as Onan -, which the Apoftle St. Paul, calls Effeminacy. Thcfe, although they may be called crying Sins, are dumb Sins, in regard that they are fo heinous, that we cannot with Modefty fpeak of them. 6. Corporal and fpiritual Sins. Corporal Sins are the Anions, whereto we are brought through the Remnants of Sin which is in ijs, and in our 'i^rV''"/" ^^^^- ^^- ^'^^^ ^^^^^ ^^^^'"' ^^^ Filthinefs of the FUfo •, and thefe are '"^Adultery, Fornication, Uncleannefs, Lafcivioufnefs, and fo forth. Spiritual Sins are they which arifcs in us, to hinder and draw us off irom the Work of Of the ACT U Ala SIN. 123 of Re generation, and the Progrcfs of our fpiritual Condition ; as Negligence in ufing the Means God has given of his Grace, lor the promoting of our Hegeneration, and renewing of the Holy Ghoft ; as the unfaithful Servant who hid away his Talent in the Earth ; or Ambition, and the exalting ourfelves above others, through the Abundance of Revelation. 7. Sins without the Body, or againft the Body. Sin without the Body, is when the Thing, wherein we fin, or the Inftruments wherewith \veSin, is without the Body \ as, when one drinks until drunk, then is the Liquor wherewith the Sin is committed without his Body •, when a Thief deals, then is the Goods without his Body, Sin againil the Body is, when the Body is both the Thing whereagainfl we fin, and the Inflrument wherewith we fin, as in Fornication. 8. Sin againft the Holy Ghoft : Whereof Chrift fays in our Text, All Manner of Sin and Blafphemy Jhall he for green unto "Men j hit the Blafphemy againjl the Holy Ghoft foall not be forgrcen unto Men. And whofoever ffeaketh a Word againft the Son of Man, it fhall he forgiven him •, hut whofoever fpeaketh againft the Holy Ghoft, itftjall not he forgiven him, neither in this IVorld, nor in the V/orld to come. " Chrift fpeaketk in thefe Words of two Sorts of Sin. Firft, Of Sin againft the Son of Man, which ftjall he forgiven. This • Sin.confifts in denying of Chrift, and his Word, and in the blafpheming of him, though not wilfully and provokingly •, but either through Ignorance that we know no better, or through Fear or Force. Si. Peter, Luke xxii. St. Paul, and the Crucifiers of Chrift were guilty of this Sin. St. Peter 59- did deny and forfwear Chrift with his Will, but not wilfully, through Fear that he fiiould be taken, and condemned with his Mafter : St. Paul ,Tim. i. i", did perfecute Chrift and his Followers, bat did it ignorantly. 'Fhe Cruci* fiers of Chrift did it ignorantly : For had they known it, they would 'not i Cor. ii. g. have crucified the Lord of .Glory. Secondly, Of Sin ■ againft the Holy Ghoft, which fhall not he forgiven, Keithcr in this World, neither in the World to come. That we may rightly underftand the Nature of the Sin againft the Holy Ghoft •, then muft wc confider the following, namely, why it is called Sin againft the Holy Ghoft j wherein it confifts, and why it fhall not he forgiven. Why it is called. Sin againft the Holy Ghcft^ Not in regard to the Ferfon of the Holy Ghoft, as if this Sin was and is committed againft him exclufive of the Father and the Son •, for he that finneth againft the one Perfon, finneth ag?.inft them all Three •, for they are Three Perfons in one godly Efience. But it is cslled fo, in regard to the Miniftcriai Office of the Floly Ghoft,, wherein he inftruds, enlightens, ard admoniflies Men, and thereby feals and confirms them to be Children of God : He that contemns this Work of the Holy Ghoft, and will not be correded by the Word of God, neither, will be guided by the Spirit of God, but continues wilfully in his Wickcdncfs, even againft his Knowledge and Confcicncc, until his Death 5.. he. 124 0///j^ ACTUAL SIN. he commits Sin againfi the Holy Ghoft ; and this is called here BUfpiemy mgabift the Holy Ghoft. Wherein confifts the Sin again/} the Holy Ghojl. There is four Parti belonging to this Sin, and they muft all four be together, if it Ihall be the Sin againjl the Holy Ghoji. Namely, 1. That wc know and underftand the Word of God, and acknowledge the fame, fo that we have been enlightened : St. Paul calls them that Heb. VI. 4, 5. ^Qpj^ppijj. ^i^ againft the Holy Ghojl ; who were onse enlightend^ and have tufted of the Heavenly Gifts, and were made Partakers of the Holy Ghoji ^ and have tafled the good Word of God, and the Powers of the World to come, and have received the Knowledge of the Truth. We can fee hereof, that they who have been enlightened, can alone be guilty of this Sin. 2. That wc, although wc are enlightened, deny, forfwcar, and 'blafpheme God, and his Word, and oppofe the fame wilfully, through Malice, againft our own Confcience and Knowledge. 3. That wc thereupon perfecutc the Followers and true Believers of Chrift, and his Word. 4. That wc continue therein till the End of our Life, and at laft die in the fame j and therefore is it called a Sin unto Death *, not that other Sins are no Sins unto Death, but becaufe, that he who Sins againjl the Holy Ghofi, continues therein until his temporal Death, whereupon follows certainly eternal Death. Of thefe four Parts fhall we know the Sin againfi the Holy GhoJi, and they muft all four be together, and continue fo, in order to make out the Sin againfi the Holy GhoJi -, which Sin cannot be forgiven. Wc will now fee the Reafons. Why the Sin againji the Holy Ghoji, fhall not he forgiven. It is not Rom. V. 20. becauie the "Grace of God is not great enough to forgive all Sins, neither that he will not forgive : No, for the Grace of God is greater than the Sins Ifa. xxxiii. of the whole World. And the Lord hath noPleafure in the Death of a StH" *^- ner, hut that the Wicked turn away from his Wickednefs and live ; neither is it becaufe the Merits of Chrift is notfufficient Atonement for Sins \ butit proceeds from Manhimfelf, whofe Ungodlinefs is fo great, that he rejed:s and contemns all the gracious Means from God, whereby his Conycrfion and Salvation fhould be worked out. Can any one that contemns the Means of Salvation, obtain Salvation ? God- ufeth no other Means for the promoting of Man's Solvation than his Word, wherein is declared his Grace, the Merits of Chrift, and the Confirmation and Teftimony of the Holy Ghoft. How therefore can he, that has abufed.the Grace Heb. X. 29. (jf God, has trodden under Foot th€ Son of God, and has counted the Blood of the Covenant, wherewith he was fan^ified, an unholy Thing, and has done defpite unto the Spirit of God ; and dies at laft in this his Wickednefs, and Abomination, expe6l Forgivcnefs and .Salvation ? That is impolTibic as our Saviour fays in our Text. I Of the ACTUAL SIN.. J25 I come to the lad Part of my Difcoiirfe, which is, III. What Punifiiment follows on Sin. Every Sin dcfcrves Punifhment both temporal here, and eternal here- after, if there is no fincere Repentance and Converfion ; it goes with Sin and the Punifhment thereof, as with Efau and Jacoh^ whofe Hand took hold en the ithers Heel •, and as Goliath^ who had his Sword, wherewith his Head was to be cut off, hanging by his fide. That Sin i[\A\ be punifhed either in this World, or in the World to come, we can prove by the following. 1. Of the Juftice of God •, fince God is juft in his Eflfence, then is it his immutable Will, that Man, who is a reafonable Creature, fhould live according to the Rule of Righteoufnefs prefcribed in his Law ; and if Man do not live according to that, he will certainly be punifhed therefor. 2. Qf the ferious Thrcatenings of God, which we meet with through the whole Scripture : For, as God will not be ferved of us for Nothing, but rewards us in all our good Adions, with temporal and fpiritual BlefTings ; fo will he neither let our bad Adions pafs unpunifhed, but he" will certainly vifit us for them, here or hereafter. 3. Of feveral Examples : The Angels who finned were plunged into Hell ; the firfl World perifhed by the Sin-Flood -, Sodom2in& Gomorah were confumed with Fire and Brimflone from Heaven ; the Egyptians were deftroyed in the red Sea •, the Children of -T/r^d"/ were troubled in the Wildernefs •, the Canaanites were drove out of their Country : What are fuch and the like Examples, than plain Proofs of God's Vengeance, The Punifhment that follows on Sin are following. The /'Vry? Punifhment, isRemorfe ot Confcience, which arifes oftentimes as foon as the Sin is committed. We can fee therefore the Juflice of God, that, as the Thoughts are the firft Place where Sin is conceived, fo are they likewife the firfb Place, where Sin is puniflied : We may efcape from Man, but never from our Confcience : Why is Confcience fo terrified, after Sin is committed ? Becaufe it is afraid of God, who is a juft Revenger of all Evil ; and this Terror is nothing elfe then a poft Errant from the Juflice of God, who has pronounced this Sentence in his Law. Curfed he he^ that conjirmeth not, all the PFords of this Law, to do them, Dcut, xxvii. I'hereupon follows. ' The Second Punifhment, is the Anger of God, and the Curfe of the Law, God has revealed his Will in the Law, and threatened the Tranf- grefTors of.his Law with a Curfe •, and fince God is vexed v/ith Sin, then follows thereon, The T^hird Punifiiment •, which is, the departing of the Holy Ghofl. For into a malicious Heart or Soul Wjfdom will not enter, or dwell in a Body that is fubjefl unto Sin ; and the Holy Spirit of Difcipline will flee Deceit, and remove from Thoughts that are without Underfl:anding : When the Spirit of God fs departed, then follows thereon, S The 126 0//y^^ ACTUAL SIN. The Fourth Punifhment ; which is, that God punifhes Sin with Sin. Not that God fhould caufc any one to Sin, or put Satan on to do it ; no, but that God in Vengeance of our Sins, and the Contempt of his Word and Grace, draws his Help and Afliftance from us, and then goes it with the Sinner, as the Lord faid of the Jews by the Prophet Ifaiah. Iia. vi,9, lo. Hear ye indeed^ but underjiand not ; and fee ye indeed^ but perceive not, make the Heart of this Pe»ple fat^ and their Ears heavy, and (hut their Eyes •, left they 'fee with their Eyes, and hear with their Ears, and un- derfland with their Hearts, and convert, and be healed. When that comes, then follows ; The Fifth Punifhment, which is Hardnels of Heart, confifling in Hard- nefs of Mind, and Blindneis in the Spirit : This befalls obftinate Sinners for their former Crimes, and wherewith God punifhes them, either, that there happens to them fuch Things, whereby they could be converted, but through the Malice of their own Heart, they became hardened as PharaoFs was ; or that God do not grant unto them his Grace and Spirit, which they have fo long and fo often refifled, that they could be converted thereby, as the Jeizs ; or, that God permits Satan to take them with his Snares, as Judas. They who are of Opinion, that God hardens the Heart of Men, becaufe the ApoftleSt. Paul fays, God hath Rom. ix. iS. Mercy on whom he will have Mercy, and whom he will he hardeneth. They do Injuftice, for God hardens none •, but Man being of his own obflinatc Will, difobedient to the Word of Admonition from the Lord ; he is himfelf theCaufe of his own Hardnefs of Heart, though this Hardnefs of Heart isafcribcd to God ; fincc he of a jufl Vengeance over Sin, taketh away his holy Spirit and Grace, from fuch abominable Contemners cf his Word and gracious Means •, whereupon the Devil taketh full PolTefTion of their Hearts, as a King of his Palace •, and they become like a Ship without a Rudder driving before Wind and Weather. We can not accufe God for -Injuftice herein, fince they had fo fhamefully refufed his Grace •, alfo it is, that God is faid to harden Man's Heart, although they themfelves are the Caufe thereof, in refifling the gracious Means oiTcred unto them : In this Senfe mufl we underffand the Scripture, £xod.ix. 12. when it fays, That the Lord hardejted PhzrzLoh's Heart -, for what is here afcribed unto the Lord, is in other Places afcribsd to Pharaoh Exod.ix. 34. himfelf, who hardened his Heart ; alfo, fince ththord' (hewed Pharaoh his Grace, and did fend Alofes and Jaron to him, for to procure the Exod.vjn,i5. Lj^^^fy ^f f^^ Children of Ifrael from -their Bondage, whom Pharaoh would not obey, nekher when he faw the many Miracles wrought before him, woukl bt convinced •, is the Lord faid to have hardened Pharaoh'' s Heart; becaufe he in his Wrath gave him over as a jufl Judge a Criminal, to his Obflinacy, as a Punifhment for his Wickednefs and Dlfobedience. At lafl follows. The Of the ACTUAL SIN. 127 The Zixth Punilhment, which js eternal Death and Damnation. T'^^Rom.vi. 23. Wages of Sin is Deaths not alone the Temporal, but alfo the Eternal hereafter. Therefore mull we always be careful, and cautious of Sin, and flee from Sin, as from the Face of a Serpent j for, if we come- too nigh to it, it will bite us j the 'Teeth thereof are as the Teeth of a Lion, flaying the Souls of Men. The Lord give us his Grace, and enlighten our Hearts with .his holy Spirit, and keep us from all Evil and Mif chief, that we may be joui^i unpuniff^able on the Day of our Lord Jefus Chrijl. Amen. S 2 XIII; SERMON, ,2$ 0/GOD'S PROVIDENCE. XIII. SERMON. O F GOD'S PROVIDENCE. The Text Acts XVII. 24, 25, 26, 27, 28, Verfes. GOD that made the World, and all Things therein , feeing that he is Lord of Heaven and Earth, dwelleth not in Temples made with Hands : Neither is worjljipped with Mans Hands, as though he needed any Thing ; feeing he giveth to all Life and Breath, and all Things : Arid hath made of cfie Blood, all Nations of Men, for to dwell on all the Face of the Earth, and hath determined the Times before appointed, and the Bounds of their Habitation. That they JJjould feek the Lord, if h apply they might feel after him, and find him, though he be not far from every cue oj us : For in him we live and move, and have our Being, Introduction. HEN Simon the High Priefl had finilhcd the Service before the Congregation of all Ifrael, in the Temple in Jerufalem^. then he went down, and lifted up his Hands over the whole Congregation, and gave the ElefTing of the Lord, and after the Blefllng was ended, he bowed himfelf down to worfliip, and to receive a Blefling from the Moft High, and faid, Now blefs ye the. God of all, which only doth wondrous Things every where, which exalt eth our Days from the fVomb, and dealeth with us according to his Mercy : He grants us Joyfv.l- nefs of Heart, and that Peace may be in our Days in Ifrael for ever : That he would comfirm his Mercy with us, and deliver us at his Time ; as we vm.y vQxd'in Ecclejiajlicus Sirach, 22, 25, 24. Simon the High Prieft encourages here, with thefe Words, the Con- gregation of Ifrael, to Thankfgiving to God for all the Bleffings they had received* Vv'e muft likewife be encouraged as true fpintual Ijraelites, to praife and thank the Lord for all his Bleflings beftowed upon us -, whereof fom€ are paft, fome are prefent, and fome ai-e to come. The 0/ GOD'S PROVIDENCE. iz^ The part: BlcfTings are Again fome before we were born, znd fome zhtv : Some concerns the Goodsof Nature, fome the Goods of Grace, and fome the Goods of Fortune. Before we were born, God exalted our Days in our Mother's Womb •, our Days cannot well befaid, to begin perfedly before we were born, for as long as a Child lies in his Mother's Womb, it cannot be faid to have Days, as well as after the Birth, when it begins to breathe the common Air : Though God has exalted our Days from our Mother's Womb ; for he knew us, when we were yet unborn ; as the Pfalmift lays ; Thine, Ey<'s did fee my Suhft once yet being imperfect : And he hath wonderfully formed our Bodies in our Mother's Womb, as Jok P^^'- cxxxiv. fays, Hafi thou not poured me out as Milk, and crudled me like Cheefe ? Thou hafi clothed me with Skin and Flefh, and hafi fenced me with Bones ^ ^' '°* ' andSinnews, and has brought us forth alive in the Time" of our Birth; And after we were born, he exalteth our Days in our Cradles, that we grew up with found and healthy Bodies ; has carried us as upon his Hands, and guarded us by -his Angels in our Infancy •, has guided us by his Hands in our Youth, has advifed us in our Manhood, and he dealeth yet daily with us according^ to his Mercy. O ! how often have we vexed him in our Life- time, yet he has not cut off the Thread of our Life, but exalts daily our Days, and grants to us one joyful Day after . another. And this is. The prefent BlelTings ; they are, Firji, He dealeth with us according to his Mercy. The Mercy of God is a Fountain, whereof flows all other heavenly gracious Gifts ; like the River in Paradife, that was parted in four Heads ; fo is the Mercy of God parted in four Heads to water Men. The Firji is the Creation. The Second the Prcfervation. The Third the Redemption •, and the Fourth the Sandification. All thefe have their Origin from the bottomlcfs Pit of God's Mercy •, Of Mercy he forgives us our Sins -, Of Mercy he- has Companion over his JPeople ; Of Mercy he comforts us \ Of Mercy ^^^^^^- ^^ he grants to us all what is needful for this and the eternal Life ; Of Mercy he keeps us from Evil; Of Mercy he has created us ; Of Mercy he. S^'""' ' rifes us up, when we fall ; Of Mercy he holds us up when we fland ; jf. ^2, 13 Of Mercy he guides us, when we walk ;' Of Mercy he comforts us, when we are afBided ; Of Mercy he rejoices us, when we are troubled ; and Of Mercy he flrengthens us, when we are weak. We cannot praife the Mercy of God enough, for it is as great as he is himfelf, and it is • infinite and unmeafura'r.le. Secondly, He grants us Joyfulnefs of Heart. There is two forts of Joyfulnefs, namely, corporal and fpirtual. The corporal Joyfulnefs is either lawful or unlawful ; Laivfid Joyful^ nefs is what a Man has, to who^n God has given Wealth and Power, to ^^^ fpeaketh therefore of God as of One, faying, God that made the PFcrld : We fhall not take the N^me God, as a Title of Honor, fo as when the Angels and Magiftrates are called Gods ; but ior the only True God, in Oppofition to the falfe Gods, whom the Athenians •^'(jr\K\^^.td\ for when God is called in the Scripture with this .Name, then is fliewed therein his godly Eftence, whereby he is feparated from all others, who are no Gods. He is the, 2. Almighty, that Kiade the World -, The Heathen Philofphers were of Opinion, that the World was eternal, rnd had no Beginning, neither would 0/ GOD'S PROVIDENCE. 133 would have an End, but St. Paul will convince them here of their Error, and fays therefore, God that made the florid. Who of their invented Gods could do fuch a Work ? This is a plain and vifible Proof of the - infinite Majefty, Power and Wifdom ot God, whereby the Lord diftinguifhes himfelf from all falfe Gods. He hath made the Earth by his Jer. x. \1.12 Power, he hath eJiabliJJoed the JVorld by his fVifdom, and hath Jirehhed out the lltavens by his Power : And as he has created all Things, fodoes he-preferve them daily, that nothing fliallbe loft and deftroyed. Dire6tly otherwife doth an Artificer, who, after the Building is finiilied, goeth away, and is not further concerned about it. Who knoweth not, i'ays Job, ^« job. xii q.io all thefe, that the Hand of the Lord hath wrought this ? In whofe Hands job' i. 3.' are the Soul of £very living Thing, and the Breath of all Mankind. "His Providence governs and upholds all Things •, the Son of God upholds all Things by the Power of his Word -, he is before all Things, and by him Col.i. 17. all Things conjifl : He anfwered therefore the Jews who accufed him with the Breaking of the Sabbath, becaufc he had healed the impotent Man on a Sabbath Day •, My Father worketh hitherto and I work. The Meaning J°^" ^'- '7: hereof is; Y.e accufe me with breaking the Sabbath, but ye fhall know that I am not fo bound to the Law of the Sabbath, as ye think ; for, as my Father, although he refted on the feventh Day from creating, doth not reft from preferving, but he preferves all Things as well on the Sabbath, as working Days ; in the fame Manner do I work as a true God with the Father ; efpecially as this is a Work that cannot be fixed on a certain Time or Day, but muft be done continually. He is 3. Commanding; He is Lord of Heaven and Earth : IVhen he fpeaks ?i-A. x.xxiii // is done, and when he Commands, it Jlands faji : If he will have a Thing 9- done, none can withftand it, neither c;in any one fay, IVhat doji thou j^^^^ .,^ do ? Therefore is he called Lord S^ebaoih \ that is, the Lord of Hofts. That as a General has- to command over his Army, fo commands God ' - the whole Nature, and has a mighty, a well ordered, and obedient Army. A mighty Army has; the Lord" If we look up to rieaven, he has Pial. dii. ?.o. . there Alillions and his Millions of Angels, that do obey Commands : HehasK-A. xl. 20. the Stars, and brings out their Hojls by Number, he calleth themby Names. ^^^Z- ^'-...^O' The Stars in their Courfes fought againjl Sifera. He has the Thunder and lobxyxvii''^ Lightning, and therewith is the Voice of his Excellency beard. He has /i?^ Ffal.cxlviii s jtormy Winds, to fulfill his Words \ he commands the Clouds to go over the whole World, he has Fire and Hail for Vengeance ever thellngcclly .-The Sun ftood iVil! in the Time of Jofjua, and went back on the Shadow, in the . Time of Hczekiab, and was darkened in the Time of Chrift's Sufilrings. The Elements are likewife belonging to the Army of God -, tie Earth _ fwallowed «/> Corah, . Dathan and J\b\r^m, and their Company: The ' '^^- ^^'' '" Waters- drowned the fiiil World, and fwallowed up Pharaoh, and all his Might ; Fire and Briaiilone confumed Sodcm and Ccmcrfih^ and ca T the I ., 0/ G O D ^ S P R O V I D E N C E. "■ the contrary did not hurt the three Men, that were ca ft in the fiery Oven. The Beafts and unreafonable Creatures are likewife reckoned in the Army cf God : A Lion, tore the difobedienc Prophet •, two Bears tore Forty-two Chiklrcn oiBelhel^ and the Lord threatens, that he will fend Lev. .\\vi.!Li ^y-jj^ Beafts among the Difobedient, who Ihall bereave them of their Chilclren, and deftroy their Cattle ; The Infects and Vermin, are alfo. under the Army of God •, Palmer Worm, Locufts, Cancker Worm, and Caterpillars, dcftroys tlie Flarveft of the Field. The Devils and Evil Spirits are alfo under tliis nr;ighty Army of God, and the Lord ufes them as Executioners over the Difobedient and Ungodly. A well-ordered Army has the Lord, Can a General put all his whole Army in good Order, before a Battle begins ; much more can God, being a God of Order and Decency, bring forth his Army. An obedient Army has the Lord. When he calls for Famine, it comes ; when he calls for Corn and Fruit it comies, and there is Plenty •, yea, all that he calls for, Sword, Drowth, they come all at his Com- mand, He is, 4. Holy. He will be honoured, ferved, and v/orflfipped, not in fuch Ways as hum^an PvCafon can invent •, for our Reafon is blind in the godly Things ; neither as we think it right in our own Eyes ; neither dwt-lleth God in Temples made v/ith Hands, as if he was incjofed or confined there, as the Heathens thought, for he needed no Temple : King Solomon builded a ftately Temple in Jentfakm^ there was no fuch other in the World •, and yet faid Sclomon., Jhould God Jurely dwell on Earth ? The Heathens had Temples for their Idols, but they were only Syna- gogues of the Devil, with v/hom God will not have any Fellowftiip •, neither will. God be worfliipped alone with outward Ceremonies : There- fore faid he to the Prophet •, 1 hate, 1 difpife your Feaft Days^ and 1 Am. V. 21. vjill TiOt fmcll in your fclemn Jjfemblies : And as God dwelleth not in Temples made with Hands, fo will he neither be worfliipped with Man's Elands', as though he needed any Thing : for the Earth is the Lords^ ul '\C^i6 ^ ^-'^^^^■^^ Faitkfulnefs thereof., the f For Id, and they that divell therein : Tea if we would offer to the Lord., Lebanon is 'not fuffu'?nt to burn, nor the Beajls thereof Sufficient for a Burnt- offering. He is, 5. Mild., Hegiveth to all Life and Breath, and all Things. He created the two firft Men, Adam and £1'^, Adam of the Earth, and E've of one of Adam's Ribs. From them again are all Men defcended by the natural Conception and i^>irth, wherein God aftcth the chicff^ft Part, for he giveth all Life aud Breath., as Job and David acknowledge ; yea all that IS needful for the Prelervation of the whole Nature, God gives daily r Hereby can we be convinced of the Providence of God. He is, 6. IVife., Which we can beft prcceive of the following three Articles, Firfi., He hath made of one Blood, all Nations of Men, for to dwell on all the t'ace of the Earth, from the Origin. One Man is' not higher nor Gf.G O D ' S PROVIDENCE. ^> nor more worthy than another, for all arc made of one Blood i vvc are ali dcfcended from /Idam and Eve, and afterwards from Ncah. Secondly, He hath determined the Times before appointed ; we can fee, that the Times and Seafons have their regular Order, one after another ; He appointeth the Moon for Seafons, the Sim knorxeth his going pf^i. ci-/. ig. Bcujn ; the Stars fhine in their Watch and Order. Thirdly, And the Bounds of their Habitation •, God had in the Begin- ning divided the whole Earth among Men, and given the Earth to the Children of Men. After the Flood God fettled all the Bounds, and gave to every Nation their Limits and Inheritance, as Mofes faid to the Chil- dren of Ifrael: When the mofl High divided to the Nations their I?i-'Dcut.xx\u.S heritance, ivhen he feparated the Son (?/Adam, he fet the Bounds of the People, according to the Number c?/ Ifrael. He is, 7. Omniprefent, He is not far from us, for in him we live, and move, and have our Being •, a worldly King or Lord cannot be over all his Dominions, therefore has he Stewards or Viceroys, to govern in hLs Stead. But God is over all -, Can any hide himfelf in fecret Places, that , J fnall not fee him fayeth the Lord ; do not I fill Heaven and Earth fayeth ■ ' ' " the Lord : None can fly away from the Prefence of God, he hears all what we hj, he fees all what we do, he counts our Steps, and knows our Thoughts. Wc have hereto confider. Part II; II. How it confifts with the Providence of God. We muft know that the Providence of God, is the all-knowing Knowledge and Forefight of God over the v/hole Creation, and all the Creatures, which he governs and preferves wifely, juftly and freely, to the Glory of his holy Name, and the Welfare of Men : The Providence of God is called likewife in the Scripture •, 'T.he Eye of God: One having clear Eyes, can plainly fee all that comes before him, much plainer fees ' ->^'\i-9- and knows God every Thing that is committed, either in Public or Pri- vacy : His Eyes are clearer than the Sun ; '■The. Darknefs and the Light p^^., ^^^. .. . are alike to him ; And fhall we not think that this is a fim.ple Sight 12. without Effect and Power ^ No, for it is called in other Places of the Scripture; The- Ordinances of God, 'whereby Heanen and Earh confifl -^Vhlxxv.-i.qi. the Upholding cf all Things, and the Care of God. We cannot call the Providence of God with a properer Name, than . the Oeconomy of God, fmce the Earth, Sea, Pleaven, and all what is in them are his ; and he, as a Houfliolder and Father, upholds and pre- ferves them ail, daily and continually : If a Father of a Houfe governs his Houfe rightly and wifely, then he muft obferve thefe three things, Firfl, he muft hz well acquainted, and have a Foreknowledge of his Houfe. Secondly, he mufc form to himfelf a Purpofe and Conclufion, concerning the governing, preferving and upholding of his Houfe. Thirdh, he muft have Thoughts, and be concerned for ths \\'ork of T 2 his ■1^6 0/ GOD'S PU OVID EN CE. his Houfein itfelf j likevvife do chefe three Parts belong to the Providence of God. I. A Fore-knowledge of every Thing. This Fore-knowledge is but nfcribed to God by us in a human Way, in order to help our weak Un- derftanding. God has knowledge of every Thing, not after the Altera- tion and Change of Times and Seafons, as if he needed to gather this Knowledge by Experience ; no, but the Knowledge of God is in a Mo- ment, that he fees and knows ail and all in an Inftant : God knows all his Work from eternity. This Fore-knowledge of God, is either com- mon, particular or perfonal. The conrmon Fore knowledge of God extends to all Things. That God fees all Things before, and knows the Hour . and Moment when p,. ... ^ every Thing fhall happen, and fees it all in one Sight •, 'The Lord looketh ^ from Heaven^ he heholdeth all the Sons of Men^ from the Place of his Pkl.cxxxlx.z ^^'^^^^^^^^'^^ •, he looketh upon all the Inhabitants of the Earth •, yea, he under ft ands our 'Thoughts afar off. The /)^r//rL'/(3r Fore-knowledge of God extends to the Faithful : Fie kno\Vs before, and has feen fi'om Eternity, who fliould believe in Jefus -Chrift, and remain (leadfaft in their Faith to their Lives end. And, they •are the EleA •, he knows all their Acflions and Inclinations, and is plea- ^ii!' '■..^- ied therewith •, The Lord knoweth the Way of the Righteous : The Foun- ■ "■ '9" dation of God flandeth fure, having this Seal -, 'The Lord knoweth them Rom ii I - ^^^^ ^^^ '^'•^ • ^" regard to this fays St. Paul of the Jews : Hath God cafi away his People? God forbid. God hath not caji away his People which he foreknew \ namely, that fhould believe in Chrift, and remain ftedtafh to their Lives end. The ^^ry^/^^Z Fore-knowledge of God extends to Chrifl, whofe Incar- nation, Suffering, Death, Refurre6lion and Afcenfion, God had forefeen from Eternity ^ yea, even them who fhould betray, condemn, and cru- cify him ; fo that Nothing happened to Chrift but what God had fore- feen, and knew from Eternity, that fliould befall him, and had therefore toretold the fame by the Prophets. We lliould not be of that Opinion, that'all this befell Clirift, becaufe God had forefeen and foretold it : No, for thereof would follow, that God had inftigated the Enemies of Chrift, to compleat their Wickednefs, becaufe he flioukl not be deceived in his Fore-knowlecige : A Thing happens not becaufe God knew it fhould happen, but becaufe it .fliall happen •, therefore God knows and fees it, for he knows and fees every Thing: Therefore faid St. Peter to the Afts ii •'-' J^'^^s •, Jefus of Nazareth being delivered by the determinate Counfel and Fore-knozvledge of God ye have taken, and by wicked Hands have crucified jPct. i. .-.o. and (lain : bt. Peter fays in r^nother. Place •, He was fore-ordained be- fore the Foundation cf the World \ It was the Council and Will of God, that Chrift fhou'd die for u^ though God did not drive the Enc- m ■« on, to tcike andc.uify him : The Adion difpleafeth God, but the ^ufferinj pleafethhim. 2. A 0/ GOD'S PROVIDENCE. 137 2. A Purpofeand Conclufion concerning the Welfare of the Houfe: This extends, Firji^ To all Creatures in general •, when God decreeth from Eternity to create all Things •, tor all what God makes in Time, he has ordained from Eternity. Secondly^ To Men alone, when God had decreed from Eternity, to create Men in Holinels and Righteoufncfs after his own Image, and faw that Men would fall ; then decreed he likewife, to take the fallen Men again in his Grace, and not plunge them into Hell, as the fallen Angels, and therefore to fend his beloved Son Jtfus Chrill -, who fhould raife up again the fallen Men, and reconcile them to God, through his Deathand Sufferings, and thereupon ordained the gracious Means of Salvation. In regard to this, fays St. Paul -, God made known unto us (in the Gofpel) p..^, ;_ r, ,0^ the Mijiery of his IVilly (to favc us through Chrift) according to his good Pleafure^ which he hath purpofed in himfelf : That in the Difpenfation of the Fulnefs of Time, he might gather together in one, all Things in Chrijl, both which are in Heaven and which are on Earth. This Purpofe of God concerning the Salvation of Men, belongs to the foregoing Will of ♦ God ; after which he will, that all Men Ihould be faved, and come to tlie Knowledge and ConfefTion of Truth. Thirdly, To the Faithful in particular, who are predeftinated accordingto v^\^, i. n. the Purpofe of him who worketh dlThings after the Counfel of his own Will: For, itpleafedGodbythc Foolifontfs of Preaching, to fave them that believe. \ Cor. i. ::i. Thereby likewife to the Contemners of God's Word, to hide from them the Millery of the Gofpcl concerning the obtaining of Salvation, through Faith in Jefus Chrift : For, fince fo many are carelefs and negle6tful of their own Salvation, that they do not thank God for fuch high Grace, but contemn and difpife the fame, akho' fo plainly revealed in the Gofpel of Chrift, in whom Salvation is offered to all \ fo hath God decreed in his Juftlce, to hide from them this Mlftery^ and to condehin them for the Sake of their Ingratitude and Contempt \ therefore did Chrift thank his heavenly Father, faying-, I thank thee, O Father, hord of Heaven and 1^/^^^ ^.; ,, Earth, becaufe thcu hadjl hid thefe Things from the Wife and Prudent, and hafi revealed them unto Babes -,' evenfo Father, for it feemeth good in thy Sight : This belongs to the following Will of God, after which he will. That all the Unbelievers /hall be damned. 3. The Work of God's Providence, and the upholding of all. Things in itfelf, comprehends thefe two Parts, Firji, The preferving of all Things. This is fo, that God hath not alone endued every Thing in the firft Creation with its own natural Power and Virtue, whereby the lame fliall be preferved •, but that he like- wife daily preferves them, fo that Nothing can move without the Help of his Almighty Hand, The Sun was created by God in the Beginning, that he fhould rife every Morning, and by his continual Courfe, fliew us the . ,38 0/ GOD'S PROVIDENCE. Mat. V. 45. four Scafons ; yet fays our Saviour j That God maketh his Sun io rife daily. ■ Secondly., The governing of all Things : tliat is, That God is the fu- preme Ruler and Governor of all Things, fo that Nothing in the whole Nature can efcape his all-feeing and watchful Eyes ': But every Thing muft come to the End and Purpofe of God's Will, and ferve to the Glory of his holy Name, and the Salvation of the Faithful. God doth this either by a natural or fupernatural Courfe. By the natural Courfe, God governs all Things as well in the big as little World 1 In the big W^orld, when he lets the Sun go up daily ; when he fer.deth Rain, Thunder and Lightning •, when he lets every Thing grow out of the Earth, and governs every Thing, and all the Creatures. In the little World, namely, Man, Man himfelf, and all his Adlions, good or bad, (land all under the governing Eye of God, both in the natural and gracious Kingdom. In the Ktf/«r^/ Kingdom, Man (lands under the Providence of God, in the Entrance, Progrefs, and Exit of his Life. Letthe Atheift thinU and fay what he will, concerning the Conception and Birth of Men \ that the fame is meer Accident of natural Caufcs. Can their Lies and Inventions make the Truth of God's Providiencc to- Nought ? No truly, for the Hands of the Lord formed us in our Mo- ther's Womb •, brought us forth in the Birth, and preferves us through the Courfe of our Lives ; and, when we die, will carry our Souls, by his holy Angels, into Abraham'*^ Bofom. Though I cannot think what thefe Prophaners will bring in, concerning the Birth of cripple and defe6led Perfons, Here, fay they, has God been either blind and midaken, like a Potter who may mifbake in the forming of a Veffel. We can give unto them no better Anfwer hereupon, than out of the Lord's "own Exod IV II ^'^o^'tli^ who faid, Who made the Dumb or Deaf, cr the Seeing, or the Ifa. Ixiv. 8. Blind? have not I the Lord? God is the Potter and Man is the Clay.. Rom. ix. 2\. ^s the Potter has Power over the Clay of the fame Lump to make one Vef~ fel unto Honour and another unto Difl^onour : So has God much more Power over Men, to create one well-fhaped, and another deformed. God doth not do this out of any fecret Hatred ; no, he loves all the Things that are, and abhors Nothing which he hath made : -Deformed anddcfedled Men, who live in tlie Fear of God, are more pleafingin the Sight of the Lord, 'than ftrong and wholefom who run in Sin and Difo- bedience. If fuch deformed had been an Abhorrence to God, our Savi- our would not have healed fo many in the Time ot his Incarnation ; be- fides, we read, that he called the Woman, who was bowed down , ... , through Infirmity, yf Daughter of Abraham: l^he Reafon hereof is ' alone known to God •, there hangs a Vail before the Judgment and Coun- fel of God, wherethrough human Reafon cannot fee: Though Parents are often in the Fault, and guilty of the Deformity of their Children, • . cfpecially Of GOD'S PROVIDENCE. 159 cipccially Women, when they are carclds in their Travels : And therefore, God did order {\.\c\\ fever e Punijhment for them 'who hurtcd a Woman with Exod.xxi. zz Child, Malicious and thoiightlefs Men have a common Proverb, when ^3- rhey fee a crippled or deformed Perfon -, ' Be cautious, fay they, of him ' whom God and Nature had marked.' But we can and may anlwer fuch wkked Men ; Who art thou that repliefl againfi God F /hall the 7'/^/«' ^'id therefore admonifhes us; 'Take heed Brethren, left there be in any of you an evil Heart of Unbelief, in departing from the living 2Cor. vi. I.God: Yr fhould be careful, that yi receive not the grace cf God in vain : 2'Pet.in.i-. Beware Icji ye fall frcm your own Stedfafienfs : Work out y cur own Phil. u. 12 Salvation w'.th Fear and 'IrtniMing. As an Aftrologer is not the Caufe and Author of an Ecllpfe, becaufe he has feen the fame before -, fo Of GOD'S PROVIDENCE. fo is God neither the Caufe of Sin, becaufe he has fcen it before in hit ail-feeing and all-knowing Wifdom. It is a very falfe Opinion, that fome have, and fay therefore, when any Misfortune befalls them, it was fo fore-ordained, or decreed •, or clfe, it was fo my Fortune -, wherewith they will throw the Fault on God, as if he inftigated, and fccretly brought them to fin ; Syracb anfwers fuch, faying, fay not thou^ it is through the Lord^ that I fell away, for thou cugbtefi not to do the Things that he hatcth ; fay not thou, he hath caufid me to err, for he bath no need of thefinful Man : The Lord hateth all Abomination, and they that fear God, love it not ; he himfelf made Man frsm the Beginning, and left him in the Hand of bis Council, if thou ivilt keep the Commandments, and do perform acceptable Faithfulnefs ; be hath fet Fire and Water before thee j firetcb forth thy Hand unto whither tbcu zvilt. As fure as we can fee and behold every Thing in the World, as fure God uphold's every Thing to that End and Purpofe, that we Ihould feck the Lord, as the Apoftlc fays in our Text. This is the final Caufe, wherefor God has created the World and all that is therein, and governs and preferves the whole Nature yet daily and continually -, namely, Firfi, That we fhould feek the Lord, if happily we might feel after him, and find him : Man is blind in many Cafes, and has Hands and Ears, but no Eyes : When a blind Man walketh about in a Houfe feelino- for himfelf, and he cometh and findeth a Harp hanging againft the Wall which gives a Sound when touched, then concludeth the blind Man, that there muft be a Mafter, who has made this Inftrument, and can play upon it i but when he heareth the Mafter play, then is he aftonillicd and charmed, although he cannot fee him ; Thus run all Men on ao-ainft the Creation, and the created Things, and finding fuch Harmony and and compleat Order therein, concludes thereof, that there muft certainly be an artful and cunning Mafl:er, who has made and ordered it fo compleat, and preferves it yet daily : Hereby are the Heathens come in the Knowledge of God -, For of the Things that are made, could they underjland the inviftble Things of God, even, his Power, and Godhead : Though this their Knowledge alone was not flifficient to Salvation, wheretore the Apoftle fets an if by. It is a difficult Thing come to in the true Knowledge of God -, and muft we learn this of the Word of God alone, and herein was St. Paul now willing to inftruft th« blind Athenians in our Text. Secondly, That we and all the Creatures ftiall have our uphold, God lets fometimes mifgrowrh come in one Thing or in another, yet his Providence upholds us •, whereof we have many Examples, as well in the holy Scripture, as of daily Experience ; we ihould therefore not think, that any Thing happens by Chance or metfr AcciJent, as if Nature could doofitfelf, what it would -, no, God is the only Lord and Mafter 143 Rom. H4 Of GOD'S PROVIDENCE. Mafter over the whole Nature, and the fame (lands under his abfolute Command, to give forth as much or as Utcle as the Lord plealeth. Thirdh^ That we fhould have the eternal Life : This is the End and Furpofe whereto we were created, prefervcd, redeemed, and fandtified ; our Meditations are led hereto by the Sight of the Creatures, for they convince us, that all what is in this World is Vanity, and fubjeft to Vanity, and we can find no true Comfort or Reft in any Thing that is created, but muft therefore lift up our Thoughts higher and feek after another World, the heavenly JerufaUm^ where we (hall have full Satisfaction in eternal Joy. ^he herd he gracious unto us^ and grant us at laji the eternal Life, snd in that Life the everlafiing Joy, for the Sake of our hlejfed Saviour Jefus Cbrifi, Amen« XIV, SERMON. of Elcdion or Prcdeftination. 145 XIV. SERMON. O F ELECTION, or PREDESTINATION. The Text Ephesians, Chap. I. 3, 4,5, 6. vcn BleJJed be the God and Father of our Lord Jcfus Chrijl^ who hath blejfed us with all fpiritual Bkjfwgs in heavenly Places in Chrift : According as he hath chofen us in him before the Foundation of the JVorld, that we JljGuld be kcly^ afid without Blame before him in Love : Havi?ig prede/Hnated us utito the Adoption cf Children by Jefus Chrift to hinijcf, according to the good Pkafure of his Will : To the Praife cf the Glory of his Grace, wherein he hath made its accepted in the Beloved. Introduction. "]' O N E can fay otherwife, than that it is a very comfortable, gracious Errant, that the bountiful God offers unto all repenting Sinners, through the Mouth of the Prophet Ezekiel, in his Book of Prophecies, Chap, xxxiii. 11 ver. As 1 live, faith the Lord God, I have no Pleafure in the Death of the IVicked \ hut that the Wicked turn from his IVay, and live. In thcfe Words are two Things prefented for our Meditation, Firfi, The Mifery of Man j And, Second, The Mercy of God, Firjiy The Mifery of Men is comprehended in the Word Deaths which muft be undcrftood here, of the exterral Death in Kcll ; for the temporal Death, no Sinner can escape, although he be converted, and turn from his Wickednefs. Who can fully defcribe the miferable Condition wherein Sin has brought Men ? For, bcfides the many Temporal Mifc- ries, whereto Men are fubied as long as they live, on account of Sin, which Miferies are likewife called Death ; fo is this the Worft cf ell, thac the Unconverted muft fufFer after their temporal Deaths in eternal Pair> and Eze. 3^6 O/" Eiedlion or Predeftination Rev. ix. 6. and Ptininiment in Hell; where they froaJlfeek Death ^ and^Jall not find it \ and/hall dejire to die, and Death foall flee from them. I-n fuch Mifery and Death has Sin brought Men •, and it could not be otbcrwife, fince the Jude 6. Juftice of God requires abfolute L^uniQi.-nent for Sin ; The Lord did not fpare the Angels that finned, hut plunged them into Hell, where he hath referved them in everla/iing Chains under Darknefs, unto the Judgment of the great Day. Men had dcferved the fame Wrath and Punifliment; but, that fuch is not befallen us, fo that we are become wholly and eternally miferab'.e, is througn the great Mercy of God-, whereby the Lord him- lelf toftifies here, faying ; Second, 1 have no Pleafure in the Death of a Sinner : This gracious Will of God is, I. Serious. God confirms it with an Oath, faying ; Js T liz-e : He "that fwears, muft fwcar by a greater than himfelf. Now God is the higheft and greatefb, and Iwcars therefore by himfelf; He fwears here not bc- Num. xxiii. caufe he is not to be believed by his Words alone •, For God is not a ^9- Man^ that hejhould liSy neither the Son of Man, that he fijculd repent : But he fwears here on Account of our Infirmity, that we fhould believe him furcr and firmer -, for fincc God faw, and knew before, that Men "^"^" fhould be tempted nrioftly with thefe Thoughts -, Our Trmfgrejfiions and Sins are upon us, and we pine away in them -, How Jhall we then live ? Therefore aflures he unto them with this Oath •, 'That he will not the Death of a Sinner : Oh, how happy are they who beleive in him ; and on the contrary, how unhappy and eternal miferable are they who Vv'ill not I John V. 10. believe in him : He that believeth not God, hath made him a Liar. God fwears fometimcs in Anger and fometimes in Grace : It was an Oath in Anger, when the Lord fwore, that none of the Men that came out of Nam. xxxii. Egypt, fliould go into the Land o^ Canaan, on Account of their Mur- murings in the Wildernefs . It was an Oath in Grace, that God fwore un- Gen x-xii 6 ^oJhraham, faying. By 7ny f elf have 1 fworn, fay to the Lord, for hecaufe ' thou hafl done this Thing, and hafi not witheld thy Son, therefore will I blefs thee^ and multiply thy Seed. We mull always believe the Lord, Jfa. xlvi II. he either fwaresin Wrath or Grace •, For all what he has jpoken, will he alfo bring to pafs -, God afilires us of this his gracious and lerious Will, in many Places in the Scripture, both with Words and Deeds. • With Words, fofays the Lord by the Prophet Ifaiah \ I have fpread ^' "'^' "■ out my Hands all the Day unto a rebellious People, which walketh in a Way that w^s not good, after their oivn Thoughts -, a People that pro- voketh mc to Anger continually to my Face. What can be fiid more com- fortable? Our Saviour and his Apoftles, have likewife afiured us in the New Tcftamcnt, That God will not the Death of a Sinner. What is the Meaning of the Parable of the Royal Feafl, whereto every one was called and invited, than that God will, that all Men fliould repent and be faved ? With Of Eledion or Predeftinatlon. 147 "With Deeds : He Tent his Son to feek and to fave that which was loft; herein hath God opened his Bofom, and fhcwed, that he has no Fkafurc in the Death of the Wicked ; and this is preached to all ; Therefore is his Will, 2. Revealed for all. None, let him be the wickedeft Sinner, is here excluded : All, all, whofoever have Part in this Promife, except they excJude thcmfelves through Unbelief and Obftinacy. God is not as falic Men, who fpcaketh one Thing with the Mouth, and mean another in the Heart ; no, but the Mouth, Hand and Heart of God follow always together. God is faithful, ayid it is impdjfihle for him to Lye. The Will Heb. vi. if, of God is likewifc, 3. Conditional. God has included his Will within certain Condition, which we muft follow, if we will enjoy the gracious Promife of everlafting Salvation. This Condition is Converfion. T^he Wicked fl^dl turn from his Way. This Converfion (hall not confift in Words alone, nor in outward Appearance and Geftures, but in a hearty fincere Converfion from Wickednefs and Vices, to Good and Virtues \ and every one fhall fcarch his own Heart and Confcience, to know what Way he has walked upon till now, and then return again, with the Prodigal, to his Father's Houfe ', If ye return unto the Lord with all your Heart, then prepare iSani.vii. 3, your Hearts unto the Lord, and ferve him only. By a true and fincere Converfion, there muft be a living Faith in Jcfus Chrift, that we thereby embrace the gracious Promifes of the RemifTion of our-Sins, and attri- bute them unto us, being fully allured, that God will forgive us all our Tranfgrcfiions of Grace, for the Sake of Jeius Chrift •, thereupon will follow the bettering of our Lives, which is the Fruit of a true Conver- fion : For he that is really grieved in his Heart for his Sins, and abhors them as an Abomination, will not confent again to Sin ; and he that, with a true Faith, embraces the Merits of Chrift, and depends alone thereon, liveth in Chrift, and Chrift liveth in him ; and where Chrift liverh and reigneth, there cannot Sin reign ; and where Sin hath no Power, there is Life ; and then follows •, That the Sinner fijall live. But, as it is the gracious Will of God, That the Wicked fJjall turn from his Way, and live-, fo is it likewife his juft Will, that all unconverted Sin^ . ners fhall die the eternal Death : W^hich is not two Wills in God, one contrary to another, but is one Will : As a Ruler of a City will not, that any of his Subjecfls ftiall be punifhed, if they live according to the Law-, but if they tranfgrefs the Law, he will therefore punifh them, akhough he has no Pleafure in it : Since God has forefeen from Eter- nity, who ftiould belic^ve in Chrift and remain ftcdfaft ; and who fhould not believe, fo he has likewife decreed from Eternity, to fave the Be- lievers and condemn the Unbelievers. The laft is called Ejedlion, and the firft Elc6lion : The Apoftle St. Paul fpeaks of this Eledion in our Text,, whereof we will difcourfe here on thcfe two Heads, First,, J .| Of Eledlon or Predeftlnatlon, First, Of the EUSHon initfelf. Second, To 'j^hat End God has chofen us. Explanation of the Text. I. We will difcuurfe of the Ek-£tion in itfelf. The A poftle begins his preaching of the Eledion, with Praifes and Thankrgiving, fayirg -, Blejj'ed be the God and Father of our Lord Jefus Chrift: \Nt mud hliewife praife and thank God, for this his Grace, that he has choftn us in Chnft to the eternal Salvation of his own Grace and Mercy v.'ichout our own Merits. Hereof have we to confidcr, 1. Who it is, that has chofen us ; it is the God and Father of our Lord f ejus Chrtji : The lame Almighty God, who created Man, has likewife chofen him to Salvation \ all the Three Perfons in the blefled Trinity have ceated IVien, fo have they hkewife all Three cholen Men -, and although the Eleftion is here attributed to God the Father, the nrft Perfon, yet fhould not tiie Son and the Holy Ghoft be excluded, for they are one God, and of one godly Ellti.ce with iwt i acher : There is mention ma' c in our Text of all the Three Perfons, God the Father of our Lcrd J ejus Chriji^ hath chofen us tn his Son Chrifl, This is the two Firrt i crfons, the i hird Pesfon the Holy Ghoft is mentioned in thefe Words, That we floould be Holy^ and without Blame hiffsre him in Love^ and we floould ue received unto tbe Adoption of Romvili i6 Children. It is the Work ot the Holy Ghoft to famStity us, and he ' beareth Witnefs with our Spirit^ that we are Children of God. God the Father, the Fifft Perfon, has chofea us-, Jefus Chrill, the Son of God, the Second Pcifon, has merited our Eleftion ; and the Holy Ghoft, the Third Perfon, feals and confirms ourEleflion. 2. What Election is. Eleftion is the Purpofe and ConcluHon of God's wcU-pleafing Will, wherein he from Eternity, before the Founda- tion of the World, hath of his great Mercy ard Grace in Jefiis Chrift, decreed to fave all them, that hereafter his Godly forefight hath fecn and known -, would by the preaching of the Gofpel, anci the Power of the Holy Ghoft, believe in Chrilt, and remain ftedfaft unto their lives End, thc\t the Praife of his glorious Grace could thereby be revealed. One might now think, who can know what God has decreed from Eternity concerning ihc Salvation of Men •, yes, this can we know and learn, of what God has done afterwards in Time : For, as none can know what is tranfifted in the King's Council, before it is manifefted by Publication ; when we then can conclude, that there has been fuch tranfaded, fo can we likewife conclude of the Things God has made in the Time, what he had before concluded and ordained in his Godly Wifdom from Eternity \ for God is immutible in his Will and Purpofe, and does Nothing in Time, but what he has decreed from Eteii ity. God did fend his Son into the World, born of a Woman in Time, that he in VI. 43. Cf Election cr PredcAlnatlon. 149 he fitould make the Power of Satan to nought, and raife up Men froiivi tlie fallen ConJitioa^.. wherein ibc ^Difobcdience of Adr.m . had brought them. Thereof we can conclude, that God. had decreed from Eternity, to fend his Son i-Uo the World ; who by his Obedience fiiould fatisfy^ for the Dilobedience of Jdam^ in whom we were all become Sinners, Again, fince God lets his Grace be offered to all by the Preaching oi theGofpei, and he promifes, to encreafe Faith in the Hearts of them, who receive and believe the Gofpel, and gr; cioufly to forgive their Sins, and to adopt them unto Children, and feais this Promife with the holy Sacra- ments, fo we can conclude thereof, that God has decreed from Ete,j-niTy, ,. that they, who receive the Gofpel, believe in Chrifi:, and lets thci Holy Ghoft govern and guide them, fhall not be loft, but have the eternal Life. Our Saviour lays. This is the Will of him that fent me, t^-j. that every one which Jeeth the Son, and belisveth on him, may have evcrlajting Life : The others on the Contrary, ivho would not receive the John iii. 36. JVord, neither believe in the Son, on them abideth the Wrath of Qod : Whereupon will follow the eternal Damnation ; for. he, that iejieveth J^^^-'^ i'^'^- i8- not, is condetnned already. -t The right Meaning ot Eledlion, according to the Scripture, is this : That God decreed from Eternity to fave the poor loll Mankind, and free them from the eternal Death and Damnation, wherein Adam had brought them by his Difobedience, fince God faw and kncvv b^fcpre, that Man would fall from his Elolinefs, he therefore placed onpneSide all Men, and found them corrupt with Sin, and thereby gui1^;.to eternal Death and Damnation ; and on the other Side he placed his Son Jcfus Chrift, on whom he laid the Sins of the World, with thefe Words, as a fhort Summary of the Fore-Ordination of God. He that believeth on J^hn iii. 36. the Son, hath Life everlafling, and he that hdieveth not the Son, fijali not fee Life, but the Wrath of God abideth on hint. None fliould think, that as God has gracioufly ordained the Means, whereby the Faithful receive Salvation, he hath likewife in his Wrath ordained Sin and Un- belief, whereby the Unigodly are condemned : No, for this would make God the Caufe and Author of Sin. All Men are, on account of Sin fallen under the Judgment and Wrath of God, and are guilty to the eternal Death and Dam^nation •, but God of his infinite Mercy in Jefus Chrift, has ordained gracious Means againft the eternal Damnation -, which gracious Means, fome accept through Faith, but others rctufe and con- temn through Unbelief. Hence comes it, that they who believe are cholen, precieftinated and received in the eternal Salvation ; but the Unbelievers remain in their corrupted Condition, and are eternally damned, becaufe they would not receive the Grace of God offered to them. Hereby we can now lightly underftand them Words, in the Explanation whereof a great many do Miftake : As many as wen ordained to eternal Life, believed -. that is, as many as followed the ^'^^<^sxiii. ^2. X Order J ^Q Of Eledion or Prcdeftinatioa Order, and ufcd the Means that God liad ordained for the obtaining of the eternal Life, and received the Word, were baptized -, did believe that Jefus Chrift was the Son of God, and the Saviour of the World, and did let the Spirit of God guide them •, they were ordained to Rom. i. 30. ^^^^.^^^ i^-f^^ St. PauI calls the Eledion in our Text Predejiination •, above which there is again two Parts •, namely, the Firft is Frognofis, a Fore-^ Knowledge of what we will ordain, or elfe was Eleflion blind, if God had not forefecn, who fliould believe in C hrill •, then cometh Prctbefts^ a Conclufion or Decree founded on Chrift, and manifefted in the Gofpcl, to fave them through Faith in Chrift •, thereupon follows Proorifmos, Fredeftination, wherein is comprehended both the End of Eledion, which is the eternal Life, and the Means of obtaining the fame, which are to be baptized, to receive the Word, by the Word Faith, by Faith Jefus Chrift •, and again by him, and through him, the cverlafting Salvation. We can beft include all this in a Syllogifm : God had ordained that they, who believe in Chrift and remain il:edfaft, fliall be laved •, (that is, the Decree of God) Now God hath feen from Eternity, that Abraham^ David, and others fliould believe in Chrift, and remain ftedfaft •, (that is, the Fore-Knowledge of God) therefore ft:iall they be faved, (that is, the Fredeftination of God.) j^lthoughthe Scripture makes noDifterence between thefe two Words Ele6lion and Fredeftination, for the Apoftle ufes them both in our Text, faying, firft, Ged hath chcfcn us in Chrifi^ and afterwards, be hath pre- dejlinaied us unto the Adoption cj Children by Jefus Chriji ; yet they can according to the Opinion of fome, be alfo fcparated. That Eleflion has regard to the Perfons, that are chofen, and Fredeftination comprehends the Means thereof. Elecftion is a Roll of Mufter ; Fre- deftination is as a Squadron ftanding in Battle, and following the Orders, and uftng the Means prefcribed by the Commander. We can now eafily conclude hereof, 3. What Sort of Men are chofen : They are finful Men, whom God had fore-feen, that, by the Preaching of the Gofpel, fhould believe in Chrift-, and by the Power of the Floly Ghoft, remain ftedfaft in this Faith, unto their Lives end. For fince the Apoftle fays, in our Text, That God hath chofen us in Chrifl, and hath fredefiinated us unto thg Adoption of Children by Chrift ; then follows thereof, that the Eledion is not made without Chrift, but in and by Chrift ; and fmce wc have received the Adoption to Children by Chrift, then were we without him. Children of Wrath, and a ftnful Generation ; Though, by fuch finful Men whom God has chofen, fhall and muft be found, thefe two Condidons, Firft^ That they believe in Chrift, and are afTured, that Chrift has redeemed them, and that God will receive them through Faith of his meer Grace : Secondly ^ That they ftiall remain ftedfaft in the Faith until their Lives end. But Of Eleclion or PredeAinatlon. I^i But finco all they who hear the Word of God, do not believe in Chrill, but many arc offended in him, and defpife the Word •, and many who have once received Faith, fall away again in Unbelief and die there- in ; then follows thereof, that all who hear the Word, are not chofcn, but alone fome few who remain ftedfail: in the true Faith ; as our Saviour faid, few are chofen. ^^^ ^^ ^^^ Now fince Faith is a GiftofGod^ and therefore not every One, for all Eph. li. g. Men have not Fatth^ fhould God then feemingly be the Caufe that all 2 rhef.iii. 2. are not chofen, bccaufe he doth not give them this Faith ? No, God is not the Caufe hereof, but Men themfelvcs ; for fome will not hearken to the Word, hut contradUl and blajpheme the fame, as the Jifzc'j ; '^^* -'^'"- +5- fome hear it, butloofely and in flumber, as Eiitychus \ fome to hear new Adsxwi ^21 things as the Athenians ; fbmc for to defpife and mock it, as the Enemies Li;keviii.iii of Chriil: J fome do not underftand it, and therefore the Devil taketh j^^'^^^^- Vo- the Word out of their Hearts •, fome will not receive the Word, either f 'l'^'^-'''^' 5'' through Ambition or Vain-glory, and worldly Honour, as the Pharifees-, fome for to pleafe their Relations or Patrons -, fome for fear of Hatred and Pcrfecution, as the Parents of the blind Born ; fome cannot forbear the Minifrcrs, and therefore do not care to hear the Word preached by him, as the Hearers of the Prophet Ezekiel; fome are hindred by Riches, Ezck. x\.\iii. Wealth, or worldly Care ; fome are fo hardened in Sin, that they defpife 32. the Word •, lome are offended in the mean Perfon, or Appearance of the i^^^'^"^';^.- -^• Minifterj as the Countrymen of Chrift ; fome when they have their' ''^^-'^^"•Si- Crimes and favourite Vices corrcded, grow angry, and will therefore Ua j. . . not hearken further to the Word ; fome feek but after Wifdom and Eloquence, defpifing the Simplicity of the Word ; fome are come fo far i Cor. i. zz. that they have received Faith, I?ut in Time cf Temptation fall again, ^ukeaii.ij. By fuch, and many more, but to us unknown Ways, is the Fruitfulnefs of^ God's Word hindred, fo that Men cannot receive Faith. Wc can fee hereby, that God is not the Caufe, but Men themfelves. Further have we to obferve, 4. When this Elc6lion is made. The Apoftle fays in our Text, before the Foundation of the World -, hereby we can conclude, that the Eledion is of Grace, immutable, and fure. The Eleiflion is of Gnice. For fince it is not made in Time, but from Eternity, when there was no Man, who could believe, fo is all what God hath done herein, of nicer Grace and Mercy, without any Merits or Worchinefs of Men. God called us vjith a Holy Callings not ^J^^- *• 9- according to cur JVorks^ but according to his own Purpofe and Grace^ zvhich was given us in Chriji Jefus^ before the World began. This is certainly a great Comfort, that one Man has no Preference before another ; or elfe the Poor and Miferable would think, that God did love the Rich and Wealthy above them. God lovcth the Elecft all alike from Eternity, yea, he loveth them as his only Son, who is the Head '^^^"■^^' of the Eled. The J ^2 Of Eledlon or Pi-edcftinatian, The Eleflion is immutable. Since God cannoc -err, neither 'be deceived in his Providence or Fore-Sight, and has forefeen from Eternity, who fhould believe in Chrift, and remain ftedfaft, and has thereupon made his Conclufion to chufe ihem ; then is it certain, that the Election is immutable, and cannot be altered, neither on the Side of God, nor zTini.ii. 19 on the Side of the Faithful. Not on the Side of God, For the Foundation of GodJland''th fure, having this Seal •, the Lord knowsth them that are his. Hereby we ca.i fay, that the Ele(5t are written in the Book of Life, which Book cannot Tike other Books be blotted, but all what is Mat xxiv.24^''^^^^" ^^^'"^^^5 fiands immutable. Therefore doth our Saviour reckon it aniong the impoffible Things, that the Ele£i Jhould be deceived^ and brought in Error j namely fuch Error, that continues unto their Lives end. Nor on the Side of the Faithful can the Eltdlion be altered : For if they could lofe their Faith, and die in Unbelief, then could they not be faid, to be chofen : They well can conimit fuch Sins, whereby they drive away the Holy Ghoft, and lofe their Faith : But they repent, and become converted before they die -, as we can fee of the Examples of David, Peter, lljomas, and others in the Scripture. The Scripture makes Mention of fome, that are Hotted out of the Book of Life •, but the right Meaning is, that they v/ere never wrote in it. The Scripture ufes thefe Words, blot out of,, becaufe there are fo many Hypocrites in Chriftcndom, who feem to others to be written in the Book of Life, and are often of the fame Conceit ; but they are not : And therefore, fince they fall away from their feeming Faith, and die in Unbelief, they are laid, to be blctted out of the Book of Life, that is, they were never wrote in it -, therefore did God refufe unto Mofes his Exod. xjcxji.Requefl, when he defired to be blotted out of the Book of Life. 33- The Ekdtion is likewife fure. both in Name and Number by God ; and in Heart and Conlcience by theEleft. God knows the Names of E^oj^^^^jj; the Ele6l ;*lknew thee by Name, fliid the Lord unto Mofes : Chriji 17. " " calls th his own She p by Name, &nd will conjcfs their Names before his John X. 3. Father and before his Angels : This Confcffion of Chrift, comprehends a Rev. HI. 5. loving A ffedion, continual Remembrance, fiitherly Commiferation, gra- cious Acknowledgment, and eternal Salvation. God knows the Number of the Elect likewife ; for, fince their Names are written in Heaven, and God knoweth them that are his, fo knows he hkewife the Number of them, though the Number of the Elcd was not fo immutably decreed by God, that there could not have been more chofen than they that are chofen. No, if more would have believed in Chrift and remain ftedfaft, God would have forefeen that too, and likewife chofen them in Chrift. It is one Thing to know an Affair, and another to decree it. God knoweth the Number of the Ele6l •, but, therefore, he has not de- creed before how high this Number ftiould go : He that belicveth in Chrifl md remaineth fledfcft, JJoall be faved. They themlelves can be fure of tiicir Of Elcdion «r Prcdeftination. i^% their Elcdion, as a Son is fure of Htirihip after his Father \ if he is, and continues obedient ; for, although the Spirit of God makes no men- tion no where of, that luch or fcch a One is chofen, yet we can make this Conclufion •, He that has a true and hving Faith, and remaineth ftedfad, him will Chrift keep as a good Shepherd, and none ihall pluck him out of his Hands. I, who am regenerated, -will believe in Chrifl:, and cleave unto him to my Life's End ; therefore will Chrift, the good Shepherd, not let me be plucked out of his Hands : Will our Reafon fay. Yes, the RegL-nerated can lofe the Grace of God ? Then our Faith fliould anfwer ; They themfelves have left Chrift, and are turned from him, but I will cleave to him, and he will never leave mej and if I lliould fall, the Lord is able to raife me up again. I will rely on the Promifes of God ; whereof St. Paul fays ; God is faithful^ who has cal- i Cor. i. 8,g. led us unto the Fellowjhip of his Son Jefus Chrift out' Lord, and flail con- firm us unto the End. God is faithful, who will not fuffer you to be temp- ' C^^:.^- '3- ted above that ye are able : It is God which worketh in you, both to "^'^^^ ^-^i^ \\ and to do of his good Pleafure. God is able to keep that which I ^«'t^^ Rom.viii.i6! committed unto him againfl that Day. J he Spirit itjelf, bearethWitnefs with our Spirit, that we are the Children of God. 5. The Ground of this Eledion is Jefus Chrift. The Apoftle fays in our Text ; God chofe us in him, that is, Jefas Chrift. Chrift is not alone the efFedtual Caufe of our Eledion -, fince he, as a true God, with (the Father and the rioly Ghoft, has chofen us •, but he is likewife the merito- rious Caufe, ordained of God from Eternity, to be the Rec'eemer and Propiciaror of Mankind ; who, by his Obedience and innocent Death, has procured us the Grace of Eledion : For if Chrift had not reconciled us to God, God could not have chofen us, fince his Wradi was kindled agninft us ; and if God was angry with us. How could he chufe us ? But the Righteoufiefs of Chrift hasjuftificd the juftice of God •, there- fore, fiid St. Paul, ^hat Chrift might reconcile us unto God, in one Body -^^y^, \\, 16. by the Crofs, having flain the Enmity thereby. Alfo the Father has had Regard, in the Election , alone to Chrift and his iMerits, which he, in Time, as the only High Frieft from Heaven, iliould offer upon the Crofs, as a fweet Smell un^o God -, wiiercfore Chriftisjuftly called, the Lamb that bore the Sins of the World. God' had regard to Chrift, not alone fo far as he fnould fuffer and die for all,' and by his Death fatisfy for the Sins of the World •, for therein all Men are alike, fince Chrift bore the Sins of all -, but in particular,. God has Regard to Chrift, io as he fhould be accepted by Men. Now Chrift is not accepted otherwife than by Faith, therefore is Eledion conck dcd on Faith; namely, that all who believe in Chrift, and rcrniiio ftediafttiU their Lives end, fliall be faved, and have Life everlairmg. We can prove this with the following Conclufion •, The fame VVav p-lsl God jufti- fies, fandliiies, and faves us in Time, the fame Way has lie :.<:creed from Eternity to juftity, fandlity and iiwx us, fincc he is immutable in his god If ju. Of Eledlon $r Predeftlnation. godly Efience and does Nothing in Time, but what he "has decreed from Eternity : Now God juftifies, nmctifies and faves us in Time, through the Merits of Chrift embraced by Faith ; therefore has he likewife decreed from Eternity, to juftify, fandify, and fave us through Chrift, whom wc mull em.brace by Faith -, for he cannot be received otherwifethan by, 6. Fnilb. This is the Cord that ties Chrift and us together, it is the Hand wherewith we lay Hold on Chrift-, it is the Eye, wherewith we behold Chrift-, and it is the Mouth wherewith we kifs Chrift. But, fincc we can fall away again, and lofe our Faith that we have once received, therefore is aftedfaft Faith required. We ftiall not alone begin well, but we muft alfo continue arid end well : Our Saviour fays-, He that enclu- Mat. X. 22. ^gth to the End, JJjallhe faved. Should a Child of God be doubtful of himfelf, and be afraid, that he fhould not remain ftedfaft in the Faith to the End, then mjuft he ground the Stedfaftnefs of his Faith on the Love of God, and on the Intercef- fion and Power of Chrift, He fliould ground it on that Love of God, which God bears to him in Jefus Chrift -, which is not grounded on any flight Imagination, but on the faithful Promifes of God, and on the meritorious Death of Chrift ; and, he may depend, that God, who has began to lov-c him in Chrift, and for C'hrift Sake, ftiall not leave him, neither take his Grace from, him, but will give him Strength and Power to remain ftedfaft -, For God is fo merciful, that he will not take his Grace from any one, except they con- .. temn and difpife the fame : Therefore admonifhcs St. Patd; Work out 2 Pet^'i^^c y^^^ ''^^^ Salvation with ¥ car and trembling : And St. Peter -, Brethren^ 111. ' * ' give Dilige^ics to rAake your Calling ana EleHicn fure : For if ye do thefe things ye (ball never fall. For fo an Entrance fbali be adminijired unto you abundantly , into the everlafling Kingdom of our Lord and Saviour Jefus Chrifi. Hefliould likewife ground his Faith on the InterceJTion of Chrift for the .. ^Q Faithful, Our Saviour fays •, I fray not alone for thefe, but for them alfo Jo nxvn.2 . ^^■^j^jj.^ji igii^^>g jj, f}2e through their Word. We do profit by this In- tercefTion of Chrift, wi^en we pray therefor, and comfort us thereby. Luke xxii. What faid Chrift unto Peter? Satan hath deftred to hav-e thee, that he 31,32. " mayfiftthee as Wheat-, but 1 have 'prayed for thee^ that thy Faith fail mt. He muft alfo ground his Faith on the Power of Chrift. A Child of God cannot r.f hiniftlf withftand the Temptations of the Devil, the World, and his own Flefli and Blood ; therefore we fhould notbe difcou- raged : For, as we cannot of our own Strength believe in Chrift, fo can we neither of our own Strength remain ftedfaft, but it comes alone of the Power of Jefus Chrifc, and the Etfed of the Holy Ghoft". Chrift him- Johnx. 2S. felf faysi None fhall pluck my Sheep out of ray Hands : And St. Peter I Pet. i. 5. fays j PFe are kept by the Power of God through Faith unt^ Salvation^ IL We Of Elc(ftion or Prcdeflinatloii. ij^ n. Wc hare to difcourfe of. To what End God has chofcn us. The final Caufc wherefor God has chofen us, has regard to God, and to us Men. Firfi, To Ged. Our Text fays •, T'o the Praifi of the GUry of his Gmce : God has plainly fhewn herein, his great Mercy and Grace, that he has accepted us poor loft Sinners, for Chrift*s Sake, has adopted us unto Children, and chofen us to be Heirs of his heavenly Kingdom; Behold what Manner of Love the Father bath bejiowed upon us, that we i Johniii. t. Jhould be called the Sons of God. Although wc had Tongues of Angels and Men, and underftood all Miftcries and Knowledge, yet wc could not praife the Grace of God enough. St, Peter fays ; That we fhould ' ^^t. ii. 9, fhew forth the Praife of him who hath called us out of Darknefs, int9 his marvelous Light. It was a marvelous Light that God kindled for us, after we had exinguiflied the Light, when he did let the Light of his Countenance fhine over us, and ordained his only Son as a Saviour; who with his preaching and Miracles fhould fhine for us, and inftrucft us how to believe, and afterwards v;ith his Death bring us out of Darknefs. Jt was a marvelous Light God called us to, when by the Preaching of the Gofpel, he called us to his gracious Kingdom, and therefore fent his Apo- ftels in the World as a Light, whereby the World could be inftruded to find out the true Light. Faith is a marvelous Light, that fhines in our Hearts, to give the Light of the Knowledge of the Glory of God, in the Face of Jefus Chrift ; which Light God enllghrens with his Word and Spirit, nourifhes it with the holy Sacraments, and Oeanfes it with CiofTes and Affliction, and brings us atlaft thereby through this Valley of Darknefs to the marvelous Light in Heaven. Are we then not obliged to praife the Glory of God's Grace hcrefor ? Second, To us Min : Firfl:, in this Life, that we fliould be blefTed : In Jldam we were curfed, but God took the Curfe from us and laid it on Chrift, that we through him fliould bebleffed. He has given his lilefiings unto us, as a great Frephet, fince he has blefled the Means whereby the heavenly Gilts fliall be diftributed unto us ; namely, Baptifm and the Lord' s Supper. As a High Prieft, that as Aaron did hlefs the Children of Ifrad, with ftretched out Hands-, fo has Chrift at his y^fcenfion, Niim. vi.23. blefTed his Apoftlcs with ftretched out Hands, and alfo qualified them to ^"••-® ^'^i^- the Office of the New Teftament, as a mild King ; That as, Melchizedeck, ^°* King in Salem, bleff!ed Abraham, fo are wc blefted of God in Jefus Chrift, the King of Righteoufnefs. Further, That we fliould receive the Adoption of Children. Jdam was the firft Child of God, but loft, through Dilbbedience, the Right of a Child, and became a Child of Wrath, and made us all like unto him. God had no Need of Children, but we had great Need of a Father ; therefore muft we, being by Nature Children oj IVrath, and having not a Child's Right, be adopted to Children ; and this Adoption is of Grace in Chrift, whom Gcid. j.^ 0/' Election ar Predeftlnation. Gal. ;-. 5. God did fend in Time; That we through him,Jhould receive the Adoptlm Joha i. "i^- of Children. ^L '.nany as received him, to them gave he Power io become the Sons of God. And, that we fhould be ho y, and without Blame be- fore him in Love, we muft fhew our Faith with a holy and blameltfs Life before God, and Love towards Men. None fhall think, that, fince God hascholen us, we therefore may and (houldlive as we pleafc. No, our Faith muft fhine foith in a Holy and blamele s Life for God, and in p , -jj Love to all Men. St. Paul fiiys therefore ; Put on as the Ek£i of Ged^ ' holy and beloved. Bowels of Mercy, Ktndnefs, Humblinefs of Mind, Meek- nefs. Long fuffering, forbearing one another, and forgiving one another. For fince we can lofe our Faith, therefore fhould we always be careful that Nothing, wh reby God can be offended, \ht Holy Ghoft vexed, and the Grace of God loft. We ftiould liften faithfully to the Saying of R V iii II the Spirit of God through the Mouth of St. John the Divine ; Hold that ' fafi which thou haft, that no Man take thy Crown, Rom.viii.30. Secondly, After this Life Glorification. For whom he hath predefiinated, (from Eternity to be Heirs of Life-evcrlalling) : ^hem hath he alfo called, (in Time by his Word) ; And whom he hath called, them hath he alfo jufiified, (by Faith in Jefus Chrift) : And whom he hath juftified^ them will he alfo glorify. the Lord firengthen us in all what is Good, that we can prove our Eletlion with a holy, hlamelefs and godly Life, and remain fledfaft in the true Faith to our lives End •, and at lajf receive the End of our Faith .^ which is the Salvation of our Souls, alone for tht Sake of ourhleffed Saviour^ Jefus Chrift. Amek. «^'>tirt.. XY. S E R M O N. ■'!w. 0//*(r PERSON o/CHRIST. 157 XV. SERMON. O F ne PERSON of CHRIS T, The Text St. John, Chap. I. 14. vcr. Tbf U^ord was made Flejh, and dwelt among us, and we beheld his Glory, the Glory as of the only bcgoitcn of the Father ^ full, of Grace aiid Truth, Introduction. ^■|~^HE Apoftle St. Paul giveth us a fhort Summary of the whole i Life ot Jefus Chrift, from the Time of his Birth until his Alcenfion, when he fays in his firft Epiftle to Timothy., III. 16, Vt-r. JVithout Controverfy\ great is the Myjlery of Godlinejs : God was manifefi in the Flejh, jujiified in the Spirit., feen of Angels, preached unto the Gentiles., believed on in the World., received up into Glory. Thefe Words are all Words of Salvation, and giveth us three Things to confidcr. F/V/, A Miftery. Second, The Explanation of the IViiltery, andThird, The Manifc-dation of the Miftery. 1. The Miftery whereof St. P^«/ fpeaks here, he calleth a Miftery, a great Miftery, a Miftery of Godlincft, and a Miftery without Coiitrovrrfy. A Miftery is a Thing *-hat is hid and fecret, and cannot be apprehended with human Rejfon, without fpecial kevt-lation and Manitcftation from God ; as the great Image King Nebuchadnezzar, beheld in his Dream, Dr. .. ,. ^^. is called a Secret. Fhe wonderful Writing th.t was wrote on the i^lafter Dan. i. 12. of the Wall for King Baljhazzar., is called a hidden Thing. The Incar- nation of our I -ord Jcius (. hrift, is called here by tne .^poftle a Mtjlery^ becdufe it is nor al )rc hid and fecret, from natural Reafon, but alio far exceed the A|-pr henfion of hiiinan Reafon, alhough we might meditate thtrcon ever lb much •, and therelore it is called, J great Misery. Great, finer it concerns the great God, Who is . Cor. ii. 5. great abcie rll Gcds. The whclc blcfkd Trinity hath here made fucli an Acuo.i, that ncVCi- can be compared . Great, lor the great Profit aid Y Benefit, )in. V. %o. i^S , O///^^ PERSON u/CHRlST. Benefit, that flows thereform to us Men. Therefore is It a Mijlery 'of ** Gcdlinefs ; becaufe it is not alone in itfelf a Godly Miftery, whereof our Salvation depends, but alfo teaches us true Godlincfs, whereby we Tit. ii. 12. can deny Ungodlinejs and worldly Lujis. A Miftery without Controverfy. Never could any one comprehend, much lefs believe it, if it had not been manifefled ; and none in the whole Chrillianity can contradi6l it. But what is the Explanation ? 2. The Explanation of this Miftery is, God is manifefled In the Fkjh. The Evargeliil St. John explains it alfo, the V/ord (that is, the fecond Perfon in the Holy Trinity) is made FleJJj : For neither the Father, the firft Perfon, nor the Holy Ghoft, the third Perfon, is made manifefl in the FlefJj, and made Man, but alone theSon of God. In thcfe Words wc have a Defcription of the true Incarnation of Chrift", of the two Natures in Chrift, and of the perfonal Union of the two Natures. Of the true Incarnation of Chrift. Chrift did often appear in the Time of the Old Teftament, to the Old Fathers in human Form •, but he laid always this Form off again : But here is fuch a Manifeftation in the Flefh, that the Son of God is bccom.e a true Man, and lliall never lay oft' this human Nature again. The two Natures in Chrift. The godly Nature is called God, and the human Nature is called Flefti ; in this Flefti is God made manifeft, Hcb. ii. 14. that is, Jefus Chrift, the Son of God, took -part of our Fleflj and Blood as other Children. The perfonal Union of the tv/o Natures. The two Natures are fo united in Chrift, that he who faw and handled the Flefti of Chrift, faw . T r . and handled likewife the Vv'ord of Life, that is, the Son of God, as the Apoftle St. John explams it. And this is, 3. The Manifeftation of the Miftery. Since the Son of God did appear fo mean, fuffered Hunger, Thirft, Poverty, and Difpife, fo that none ever could have believed him to be the Son of God •, therefore ' it was abfolutely neceffary, that he fhould be manifefted unto the World in the following Ways and Manner. He was juftified in the Spirit. The Jews did difpife him, and called him an Impoftor, that was not worthy to live \ but at laft did his Righteoufncfs and Innocence appear by his Miracles that befell at his Death, according to the Confeffion of his Enemies ; by his Refur- rccacn, Alcenfion, and fitting on God's right Hand. He was feen of Angels. The Angels faw Chrift in his Birth, Temp- tations, Sufferings, Death, Afcenfion, and Refurredion : And they never faw him, but they found fomething whereby they were aftonifiied. Eph. iii. 10. Wf.erefore St. Paul fays. That the manifold IVifdcm of God is made hiov.n unte the Principalkies and Powers in heavenly Places. This Miftery was afterwards. Preached Of the PERSON c/ C H R I S T. 159 Preached unto the Gentiles. The Jews^ and even the Apoftles wondered that Chrill Ihoiild be preached unto the Gentiles. The Jews were of Opinion, that fince the iVjcJiah was promifed unto them, he therefore fhould be preached unto them alone. The Apoftles thenilelvcs thought it wonderful that Chnft fliould be preached unto the Gentiles St. I'eter was inftru6ltd hereby by a h?avenly Vifion. St. taul did account it a particular BlefTing, that the Grace was given^unto him torpreach anwm^ the A"^' ';. M- Gentiles the unfcarchable Riches of Chriji. Thereupon was Chrill be- ^^**" ^^' ** heved on in the World. The World did in the Beginning dcfpife and perfecute Chrift and his Word ; but afterwards they received him and his Gofpel, and believed on him, being convinced by the many Miracles, wherethrough the Word was confirmed. This may well be reckoned for a great Miracle, that the unfaithful World was convinced, and did believe \ wherefore Old Bernardus (aid. That the Almighty God hath made three wonderful Things in the incarnation of Chnft, that never happened before, nor after ; that is, God and Man ; Mother and Virgin ; Faith and Man's Heart. Thereupon foUowe h, that he was received up into Glory, Thereby was manifefted, that Chrift had fully fatisfied t!ie Juftice of God for the Sins of all. Therefore may now all Tongues confefs, that Jefus Chrift is a Lord to the Glory of God. The Evangelift St. John., fpeaketh in our Text of this Miftery ; whereof we will, in Simplicity, confider the Incarnation of the Son of God under thefe tiiree Heads. First, The two Natures in Chrift. Second, The per] anal Union of thefe two Natures. Third, The Properties and Fellowjhip of this perfonal Unicn, Explanation of the Text. I, We have to confider the tvvo Natures in (thrift. When we in a godly Meditation do confider the Article of Chrift, then ftiouxl wc not only behold him as a i'erfon without Body, foas he has been from Eternity, a true God alone; but we fhould alfo behold him as he is manifefted tn the Fhfto \ that i?, a true v an. For as he is a true God from Eternity with the hather, and hath hif^ godly Nature iTom Etenity, as a Pcrfon in the Holy Trinity •, fo hath he in Time taken on the „ , . human Nature, and is born a Man, and is now alfo true God, and true Man in one iVrfon. It could not be othc^wife, ior there cannct be any Forgivenefs of Sins without Bloodibed, and Go .1 could not luffer nor die ; whereby the Work of kedemption could be compicated. Since God cannot die, neither hath he tltfh and blood, ai.d a fnnple Man could not latisiy the f/vere Juftice of 'Jod, and reconcile the Vengeance of God; therefore was it abluiutcly necefiary an!ncggp, the Interpretor from the Father, and hath revealed unto us his Father's HebTirz- ^'^'i'l- This Word is our Advocate with the Father, and interceeds for us ^ hy the Father. If it was not for this Word, we would all defpair in Temptation and Prayers, and not be able to dare appear betore the Tribunal of God. St. John convinceth and proveth, that this TFord is true God, by the Johni. I. godly Attributes that he mentions in the foregoing Part of our Text's Chapter, as that it is eternal. In the Beginning was the Word^ that ii from Eternity •, for before the Beginning of I ime, there wa^* no other Rom. ix..5. Beginning, but all Eternity. And the li'ordwas God: Chrift is called 1 Johnv. 20 Q^^ jj^ other Places of the Scripture ; as, God over all, blejftd for ever : Col i 16 ^^^ ^^^^ ^°^ ^^^ eternal Life. And, By him were alht kings made. St Paul (:\ys^ By him were all Things created^ that are in Heaven and in Earth. Not as by a dead Tool or Inflrument, but as a Creator -. Therefoie hys the Scripture, That Chrift hath created all Things. And, He giveth' Life. In him was Life. He giveth us the Life of Nature, Grace and Honour : He enlightens all Jews ^ndGentiks : And this is the godly Nature, that took on the human Nature, which in our Text is called Flfjh, for the following Reafons : Becaufe the Son of God, tie Word., hc.th not taken on the human Perfon, bi;t human Nature, whereof Si.Jchn fays, TheWord was made LleOo : This Flelh was no Perfon betore, for then there would be two Perfons in Chrift ; but the goily Nature oi" Chrift, who was a Perfon, an:l was called the Word., took on the human Nature wholly, both in Body and Soul, which is called FleJ}^ : And thefe two Natures now are fo united with one another, that they are become one Perfon, God and Man. And, Lukexxiv.zg Becnufe the Son of God was a true natural Man, like another Man. This \^e can prove of his Conce[:)tion, Birth, Life, Death and Refurrec- tion. Therefore faid Chrift of himfelf to the Apoftles, A Spirit hath no Flejh and Bones, as ye fee me have : And becaufe the Son of God was a compleat Man, having both Soul and Body : The Scripture ufeth here the Word Fle^, of the one l^art of Vlan •, tliat is, the Body ; butexcludeth Mat.xxvi38.not the other Part, that is, the Soul. The Bodv of Chrift is called here ^ FkA 0/ //j^ P E R S O N e/" C H R I S T. i6i Flfjh^ and mud be underftoodof b ith Body ard Soil ; for there is often h^ention made of his Soul, as A/y Soul is exceed' ng Jcrrowful^ and many other Places in the Scripture. All the Qualitic-s that can be found in Man, eflcntal or accidental, in Soul or Body, was found in Chrift, Sin excepted, fc'.flential Qualities are they, whereof human Nature confifl:, and cannot be feparated from it j as, the cl^c•nti^al Qualities of the Soul are thefe, to be invifible, not to be of any Stuff, to be wife, and to have a Will : And of the Body are, to have a Bignefs, Form and Shape, that can be feen and handled. All thefe natural eflential Qiialitics were in Chrift, like in another Man. Accidental Qualities are they that can be feparated from Man ; which were likewife in Lhrift ; as, natural Lifts. In r ,j, •• the Soul, that he waxed Jirong in Spirit, filled with fVifdom, and gathered Knowledge like another Child, to refufe the Evil, and chufe the Good ; In the Body, that he grew up daily, and became a full grown Man. The natural Infirmities, Sin excepted, as, in the Soul ; Ignorance in fomel'hings. Grief and Sorrow : In the Body, Eating and Drinking, Hunger and Thirft, Weeping, Sleep, bloody Sweat, and other fuch Infirmities, whereto human Nature is fubjetft : Yet we muft obfcrve, that the Body of Chrift was not lubj-d: to all the Infirmities that other human Bodies arc fubjeft to ; tor there are fome Infirmities that do not proceed from Nature, but from other Caufcs, as either of a Fauk in the Conception, or of an irregular Life ; and they were not \ in the Body of Chrifl •, tor he was conceived ot the Holy Ghoft, and lived always regular, and was therefore never fick nor ailing. There arc likewife fome Infirmities that proceed from the fintul Corruption in Nature, as Defire to Ev'l, Sicknefs and Deformity, and many others: The Body of Chrift was neither fubjed ro thefe or fuch like Infirmities, but alone to them that cleave*; to Nature, and cannot be feparated from Nature. 11. We have to confider the perfonal Union of both Natures in Chrift. Since there are two Natures in Chrift, the Godly and Human, and thefe two Natures make but one Perfon, which is Chrift -, then muft there be a Knot, wh-r; by thefe two Natures are tied together in one Fcrfon, and this is called the perfonal Union. Here (hall we obfervc. What a C^nion is. Union is, when two or more 1 hings are fo united together that it becomes but one Thing, and this is either natural or fuper natural ; Natural Union is, when fome natural Things are united together, as the Foundation and the Building, Mortar and Stone, the 1 ree and Branches. Supernatural Union is^ when feveral Things be- come one above Nature -, as the three Perfons in the h>)ly godly KiVence, are one God ; alio are the two Natures in Chrift bnt one Perfon. The L^nion of the godly and human Natures in Chrift is perf^^n il, and not of Perfons, for there is but one Perfon in Chrift, neither is it a natural Urion, but a Union of Natures; for thefe two Natures are in a fup'r natural ^Way united. The perfonal Union is, that the two l^au:cs in Chrift are fo united together, that of them both is become one i62 Of the P ER S O N c/ C H R I S T. one Pcrfon ; though {o^ that one Nature is not mixed in the other, a* ^e can mix Water and Wine together-, neither, that one Nature is altered into another, as the Water was altered into Wine in Canaan ; .. neiiher is one Nature feparated from the other, as the Clothes trom our Col ii'''^' Bodies i but they are ^o united, that the Son of God tock pa7't of Fkjh and Blocd as other Children : And in him dwell:' th all the Fulnefs of the Godhead bodily. As a Man, confifting of two Parts, Body and Soul, is but ore ^ian ; fo are the two Natures in Chrid but one Perfon, nor though from Ftanity ; for before Chrift was n:ade Man, then was the Peifon ot Chrift the Property alone ot his godly Nature i but after he was made Man in Time, then was the Union made oi the two Natures ; this Union of Natures in Chrift is the highcft, marvelous, gracious, and eternal Union. It is the higheft Union, and cannot be compared in the whole Nature. There is nothing in Nature nearer unto the Son of God, than Melli. The Old Fathers haveinvented many Siaiiliudes, whereby tiiey would 'explain this Union, a> Soul and Body, Sun and Light, and many others j but there has always been fome Unlikenefs in their Compurifons, It is a marvelous Union. We muft be aftonilntd and wonder that God, who is eternal, and Man who is mortal, could be fo united in one Perlon : God is a conlumi^^g Fire, and Man is as Straw ;nd > h.ff. It is a Wonder, that Straw put into the Fire, is not confumed ; much more is it to be wondered at,^that God and Man could befoclofe united in one Perfon. It is a gracious Union. Since the godly and humanNature are united together in Chrift, then is God and Man, who before were Enemies, 2 Cor. V. If. now reconciled, as St. Paul (ays, God 'Ji'as in Chnjl^ reconciling the World unto himjelf. It is an eternal Union. Never will Chrift lay off the human Nature ; neither (liall the human Nature be feparated from the godly Nature •, for where we find the godlv Nature, there is likewife the human Nature ; and '^hat is united together, remaineth always together : Therefore, fince the two Nr.tures are lo united together in Chrift, then follows by Con- fequ^nce, that where one Nature is, there is likewife the other. The Reafon o; this perfonal Union of the two Natures in Chrift, is, T Tim. ii. - that ^ hrilt ftiould be a Mediator between Gcd and Man. For none could fatisfy the Juflice of God that^ c;ne that was a true God, and none could di^ but one, thar was a true Man. Had Chrift been a true Man alone, he could not have fatisHed t!ie Juftice of God ; had he been a true God alone, he could not have fjfic red and died ; but Chrift was true God and true \ an in one i erfon, and hat'i reconciled Men unto God. ' ■^ T . W e have to confider the P roperties and Feilowfiiip of the perfonal Union, Of Cftbf VEKSOISI of CHRIST. 163 Ofthlsperfonal Union flowet'i Fellowihip ; for where there is a Union, there is Hkewife a FellowQiip. St. John fays in our Text, the IVord was made FUfli^ that is, the Son of God became Man, and took on with the hu nan Nature, human Frailties ; but he fays jufl after ; IVe beheld his Glory, as the Glory cf the only begotten of the Father, full of Grace end Truth. The Evangehft fhews hereby, that Chrift did in the Midft of his Humiliation, let fliine forth fome Streams of his Godhead, which was communicated to his liuman Nature ; and this is the Union or Fel- lowfiiip that followed on the perfonal Union. Wc may in fome Manner explain this with the Fellowiliip between the Soul and Body. When Soul and Body are united into one Eliencc, then mult there be a Fellowfliip between the Properties of both Parties ; but when the Soul oiaketh no longer Uie of the Properties of the Body, nor the Body is longer Partaker of the Properties of the Soul, then has there certainly been a Separjitionofboth Parties, though it is not needful, that Soul and Body communicate to one another ail their refpedive Properties without Exception. The Soul communicates to the Body the Powers to move, hear, think, talk, and underftand, but not to be immortal, invifiblc, and a Spirit -, they arc Properties, which the Body cannot receive. The fame Way and Manner is it with the two Natures in Chrift, that, fince there is a Union between them both unto one Perfon, fo is there likewife Fellowfhip between the Properties of both Natures, though not all without Exception. For to underftand this better, how the two Natures have Fellowfhip in each others Properties, we mull obferve the following four Particulars; Firft, Some Properties, which one of the Natures has for itfelf, are attributed to the whole Perfon, God and Man : As, to b^ born, to fufFer, to die, are fuch Properties that belongs to the human Nature ; though they are afcribcd to the whole Perfon, God and Man : As, Chrift has fuffered in the Flefn, Chrift is born of the Seed of David., according to the Flefh ; likewife are the Properties of the godly Nature afcribed to the whole Perfon, as, to create, to be Lord of Heaven j and feveral others. Secondly, Some Properties that the human Nature has for itfelf, are a o attributed to the Son of God after both Natures ; as, God hath purchafed ' *" ^ "''''^" ^^' a Church with his own Blood. To have Blood is the Property of human Nature, though it is attributed to the Son of God in both Natures, and is called the Blood of God, in regard to the Godhead, in the Communion of which the human Nature is received. The Son of q y •■ God loveth me, and gave himfdffor me. To give one's felf in Death is a Property of human Nature, though it is attributed to the Son of God in both Natures. God teas manifefted in the Flejlj : To be manifcftcd in ,^. ... the Flefh, is a Property of human Nature ; yet it is faid of Chrift, after ""'"'•'°- both Natures. Thirdly, Some Properties which the godly Nature has of its godly Effence, are attributed to the human Nature after the perfonal Union -, as. i64 0///;^ PERSON 0/ CHRIST. as, to give Li'e, to take away Sin, to forgive Sin, to raife from the Dead, to know Men's Thoughts, and to heal SickntfTcs ; are Properties belonging to the godly Nature •, yet is it attributed to the Flefh of Chrilt, the r'ower to cleanfr from Sins. Chrift, fo fir as he is the Son of IMan, can forgive . ins. 1 he Voice of ( hrift has bower to raile from the Dead •, the spirit of ( hrid can know the Thoughts ot the b^eart ; the ' Spirit ard Touch of LhrilVcan heal the Sick. All thelc Properties arc Godly, whereof the human Natrre of Chrift is made Partaker, and is calKd a myftcrious bellovv-niip, fmce the IV'anhrod of Chnft is exalted thereby in the ( ommunication ot the Godhead by the p rlonal Union. The godly Attributes whereof the Ivianhood of Chrift is made a Par- taker, are Six. I. Almighty. The Man Jefus Chrift is Almighty. I Jaw^ fay r the Dan. vii. 13, Prophet Daniel, in the N ght-Vifions^ and behold one Ike the Hon of Man »5' came with the Clouds of Heaven, and come to the Ancient of Days, and they brought him near before him, and there was j^hen him Dominion, and Glory, and a Kingdom^ that all People, Nations, and Languiges^ Jh: uld Jerve him. Mark ii. 8. ^' ^"''riifcience. Chrift could in the Time of his ■ncarnation,/?r'rmr(?/» Ifa. xi. 1, t'.^^s Spirit the Thoughts of Men. On him,, a Red cut of the Stem of Mat. xxiv.^6 Jefle fhall refi the Spirit of Wifdcm and Underftanding. Well fays Chrift, that the Father only kmweth all-things. But this Word only is not mentioned nor meant here in refpett to the Son and Holy Ghoft, for they are of one godly Eflence with the Father, but alone in rtfpt(5t Markxiii. 32 fo the Angels and Tvien ; and when Chrift fays. That the Son kncwsth not the Day to come, namely the Day of judgiLent, then muft we un- derftand it, ^that Chrift being then in the State of his Humiliation, and not always ufing in this State the Properties of his godly Nature, did not know it. 7,. Omniprefence. Notto beunderftood, that the Pody of Chrift was fo big or greatly exterdcd that it could reach to all natural Place? ; but as the C>mniprefei ce of the Father is Godly, whereby he fills Heaven and Earth, and cannot be comprehended, fo is the Omniprefence of Chrift's human Katuie after the peifonal Union like wife •, for all Things depends on liim, and we live, move, and have our Being in him, as a true God and true Man \\'e can prove the Omniprefence of Chrift's i human Nature by the iollowing. 1 Ftrfi. Of the Properties of the perfonal Union, The Word is made Flefti, and wholly FleHi, fmce the Godhead cannot be parted. The Word is Omniprcknt ; th'.*n follows, that the Flefh being the human Nature is like wife Omniprcfent, and that wholly, fince the Natures in Chrift cannot be feparattd. Secondly, v.l the Sciijnur;'. Cur '^ viour fpeaks ot himfcif in feveral Mat. xviii.2o Places of his Omni ure fence, according to Doth isaturts. IVhere Two or 6//^^ PERSON ef CHRIST. 16^ §r Three are gathered together in my Name^ there am I in the Midft of ^^at. xxviii. them. Lo^ I am with you always,- even unto the E}id of the JVorld. This ^°* Word includes both the Natures which Chrift had, when he fpokc them : He fays in another Place, no Man hath afcended up to Heaven^ John iii. \i. hut he that came down from Heaven : Chrift explains this of his human Nature, when he fays juft after •, even the Son of Man, which is in Heaven. The fame Son of Man, who then was upon Earth teaching Nicodemus, faid himfelf to be in Heaven, namely, with the perfonal Union, whereby his Flefli was participated in the godly Nature ; Alfo is then the human Nature of Chrift omniprefent ; but in an incompre- henfible Manner. The Apoftle St. Paul affirms the Omniprefence of Chrift*s human Nature with thek Words, he afcended up far above all ^p^ i"^- 10. Heavens, that he might fill all Things' : Chrift afcended according to the human Nature, and according to the fame, he fills all Things through the perfonal Union. We can hereof form this Conclufion, that the Nature in Chrift, which fillcth all Things, is omniprefent ; the human Nature of Chrift filleth all Things, therefore is the fame omni- prefent. St. P^«/fpeaks of the fame in another Place, faying, // pleafed^^^- ^- ^5« the Father, that in him fhould all Fulnefs dwell. Since now the Ful- ,. nefs of the Godhead dwelleth in the Body of Chrift, and we know that ' "' ^' the Godhead is omniprefent j then is certainly the Body of Chrift like- wife omniprefent. Thirdly, Of the fitting of Chrift on the right Hand of God. The per- fonal Union affures us, that when the Son of God was in the State of his Humiliation, there had he always his human Body with him, fince the two Natures are infcparably united : But the fitting of Chrift on the right Hand of God affures us, That the Son of God has not alone his human Body over all with him, but alio governs all Things in Heaven and Earth with the fame. Of /he perfonal Union has the human Nature of Chrift its Omniprefence -, but of the Seat on the right Hand of God has he his Majcfty, and governing over all, as a mighty Lord over the whole World, and a gracious Lord over the Chriftian Church. For God hath put all Things under his Feet, and gave him to be the Hcad^'t^'-^-'^--^^' over all Things, to the Church, which is bis Body, the hidnefs of him that filleth all in all. 4. Power to forgive Sins, and to judge the Qiiick and the Dead, is likewife communicated to the human Nature of Chrift. Thefe are the Words of Chrift himfelf ; the Son of Man hath Power on Earth to for- jvjat. ix. Ci. give him Sins. The Father hath given him Authority to execute Judgment John v. 27. alfo, becatife he is the Son of Man. 5. To givehve, and to quicken. Chrift fays himfelf, I am the living ^ . _ Bread which came down from Heaven; if any Man eat of this Bread, he ' ' ^ ' fijall live for ever, and the Bread that I will give, is my Flejh^ which I ]q\^^ vi. will give for the Life of the IVorld. Except ye eat the Flefh of the Son of Man, aud drink his Blood, ye have no Life in you. Whofo eateth John vi. 54. Z my ,66 O///^^ PERSON o/CHRIST. John vi Sitfiy Flejh, and drinketh my Blood, hath eternal Life, and I will raife him up at the laft Day \ for my Flejh is Miat indeed, and my Blood is Drink indeed. 6. The Honour of Adoration belongeth to the human Nature of Chrifl : This we can prove of the following, Firji, Of Prophecies. It was prophecyed of Chrift, that he, as the PfaJ.lxxii.il gQj^ Q^ Man, fhould be worfiiipped of Angels and Men. All the Kings fh all fall down before him, all Nations fJjall ferve him, faid the Pfalmifl. Phil ii Q \q. ^^^0 ^'^^ every Knee fldall how, fays the Prophet Ifaiah. The Apoftle St. Paul explains this of Chrift, when he fays, God hath highly exalted him, and given him a Name, which is above every Name, that at the Name of Jefiis every Knee fhould bow, of Things in Heaven, and 'Things in Earth, and Things under the Earth. Secondly, Of Commands. God has commanded, that every one fhould woriliip Chrift after both Natures, and has proniifed thereby to Pfal. xcvii.7. hear and help them. JVorfijip him all ye Gods. This doth the Apoflle Hab. 1. 6. gj.^ p^,j explain of Chrift, faying, Let all the Angels of God worfioi'p him : and Chrift fays, all Men flc'ould Honour the Son, as they Honour the Father. 'Thirdly, Of many Examples. The Wifemen from Eaft ; the Leprous-, the Centurion -, the Cannaitifh Woman \ Jairus ; the blind Man by Jericho ; the Apoftles ; and the Church Triumphant. Thefe are the godly Attributes, whereof the human Nature of Chrift is made a Partaker •, and wherefore the Evangelift fays in our Text, We hihdd his Glory, the Glory of the only begotten of the Father, full of Grace and Truth. Fourthly, Both Natures in Chrift are alike adling in the Work of our Redemption". Flereto belongs all the Adions of the Offices of Chrift, as he is our Mediator, our High Prieft, our Prophet, our King and Judge, our Shepherd and Propitiator, That lie has redeemed us from the Curfe of the Law, freed us from Sin, bruifed the Head of the Serpent, brought the Blefiing of Abraham over us, juftified, and reconciled us unto God. Thefe and other Adions.are godly, and no Creature can do them ; butChrift has effedcd them all in both Natures: On the contrary, to become fubjedt under the Law, to be made a Curfe, to be made to Sin, to be bit of the Serpent,- to fned Blood, to fuffcr, and to die ; are Gal. IV. 4. Actions which cannot be faid of the godly Nature alone ; yet fays the 1 John 1. 7. Scf-iptui-e . Qq^ j'efji ferth his Son made of a Woman, made under the Law. The-Blood of jcfus Chrifl" his Son ckanfeth us from all Sins. God reconciled the World unto himfdf in Chrifl. .- John xvii. 3. We fhould learn rightly to underftand this Article, fince it concerns our Salvation and the eternal Life, to know God, and Jefus Chrift whom he has fent. To whom, and the Father and the Holy Ghofl, be all Honour^ Might and Majejly^ now and evermore. Amen, Ihy Sins are forgiven ; thy Faith hath faved thee^ go in Peace. By the Power of this Name did the Blind receive their Sight, the Deaf their Hearing, the Sick their Health, and the Dead their Lives. The Name Jefus, is an Ointment poured forth in Heaven and on Earth. In Heaven this Name Jefus was poured forth as an Ointment, when God I Pet i 20,^^°^^^^ '" ^^"^ 'i'CQvci Eternity, before the Foundation of the World ; wherefore the Apoftle St. P^/^rfays of him •, He was fore-ordained befort the Foundation of the World. On Earth, this Name Jefus is become an Ointment poured out at fundry Times, in fundry Places, for fundry Perfons. At fundry Times, both in Old and New Teflament. In the Old Teflament by Promifes, Sacrifices and Types. In the New Tellament in his Conception, Birth and Circumcifion. In fundry Places, v/ith Preaching and Miracles in the World, with bloody Sweat in the Mount of Olives, and on the Crofs, where his Name was put up, being an Offence to the Jews^ but a fweet Savour for the Faithful. Lukex,xiv^4. For fundry Perfons, both Jews and Gentiles. St. Peter was called to preach the Gofpel to the Jews^ St. Paul to the Gentiles. The Name Jefus is an Ointment poured forth in the whole Scripture, in the whole* Chriflendom., and in the Heart of every Faithful. In the whole Scripture; Yq>x there is written inibeLawofMoics^ in the Prophets^ and in the Pfalms^ concerning Chriji. Eph. iii. 17- in the whole Chriftendom, where the Gofpel is preached, is this J^ame become an Ointment poured forth ; and poor loft Sinners can be com- forted, and faved thereby. In the Heart of every Faithful. By Faith dwelkth Chriji in our Hearts. As the holy Oil wherewith Aaron was anointed, had a fvvett Savour ; fo is the Name Jefus an heavenly Comfort in the Flearts of them that in Faith leek and love it. And fince the triple OfBce of Chrifl, lay concealed in this Name, fo will we in the fame Name, with all fimplicity, difcourfein the Three in Lhrift, First, Js Prophet. Second, As Ptiefl. Third, As King'.. Explanation Of tbe OFFICES of CHRIST. 169 Explanation of the Text. I, We will difcourfe of the Office of Chrift as Prophet. Chrifi came into the World for to fave his People from their Sias.M^t.. i. 21, It was not enough that he faved them from their Sins, except he reftored to them their loft Salvation ^ as a good Phyfician removeth not alone the Sicknefs, but alfo reftoreth the Patient to his former Health ; And tiLS has Chrift done with fo many Offices, as the Salvation of Men needed for. Now, Man was become in yldam ftinking and filthy before God, wanted therefore a Prieft, who could facrifice a fweet Savour, and thereby reconcile Men unto God. Men were dead from the Grace of God, and went aft ray in finful Ways from the heavenly Kingdom -, therefore needed they a King, who could free and fave them from their Enemies, and reftore them again to the* heavenly Kingdom. Men were blind in the Knowledge of God, and ignorant in the Caufe of their Salvation, therefore needed they a Prophet and a Guide : Here is the triple Office in Ghrift. For he was to offer himfelf up a fweet Savour to God, to fave us from our Enemies, and inftrud us in the Will of God. Chrift is not come to thefe three Offices of himfelf, but he is lawfully Hcb. v. c. called and anointed thereto of God, as three forts ot Perions were, namely, Kings, Prophets, and Priefts. The Ointment of Chrift was no outward Oil on the Body, but the Holy Ghoft was itfelf the Oil, wherewith the human Nature was anointed. Therefore fays the Pfalmift r.i our Text, God, thy God hath anointed thee with the Oil of Gladnefs, above thy Fellows. The Apoftle St. Paul repeats the fame Words, Heb. i. S^ and ffiews it to be faid of Chrift. Obferve here, 1. Who hath anointed .^ Thy God. The firft Word God, muft be undcrftood of Chrift in both Natures, as if the Pfalmift would fay f O I holy Meffiah, who art one God with the Father and the Holy Ghoft, and hath taken in Time the human Nature, and is alfo true God and true Man \ thee hath thy God anointed. The fecond Word God, thy ]onr\xx. 17. God, ruuft be undcrftood of God the Father, who hath anointed Chrift ; Th-it Chrift calls him my God,is in regard to his human Nature, which is anointed. We will underftand the laft Word God, of all the three Per- fjns in the Godhead. That is likewile according to the Scripture, for Chrift, as God, has anointed himfelf as Man. 2. The Ointment is called the Oil of Gladncfs, that is, the Holy Ghoft ', that as Oil always fwim at top, and will not fink, {o v/orks the Holy Ghoft, holy Thoughts and Defires for heavenly Things. Oil minifies a Thii'g that is apt to receive it ; the Holy Ghoft enters into Mens Hearts, that do not rcfift him, and operates both to will and to do Good ; though Chrift was not anointed therefore by the Holy Ghoft, fince he was without Sin. But when we fay, thatChrifiis anointed,, muft be thereby underftood, that the infinite Properties of hib godly Nature are communicated to his human Nature, 3. The i^?6 D/^/'^ OFFICES c/ CHRIS T. ^. The Perfon that is anointed^ is Chrilt according to his human Nature-, his godly Nature reeded no anointing, fince that is of one I ffcnce with the Father and the Holy Ghofl", Chrift is anointed as often as his old Father King David^ who was iSam.xvii3. anointed three Tirnes.i he was anointed firft Time priydidy in Beihlehem ^ 2 Sam i:. 4 f^cond 1 ime publickly of tbe Men of Judah in Hebron -, and the third ' "^ Time with Grandeur of aU Ifrael. Likewife is Chrift anointed three Luke i. 3c Times ; firft Time in his Conception by the overfhadowing of the Holy Luke lii. 22. Ghcfl •, fecond Time in his Baptifm, by the defcending of the Holy Ads ii. 36. Qhcfi as a Dove : the third Time in his Afcenfion, when God made him botS Lord and Chrift. 4 This anointiig is made in an uncommon Way ; for our Text fays, ahove thy Fellows, i^rophets. Kings andPriefts, are in this Cafe, Fellowg of Chrift, fince they are likewife anointed: But there is a great Difference, they are anointed with Oil prepared according to the Art of Apothecary, but Chrift is anointed with the Hcly Ghoft •, they in their anointing receive Gifts f( r fhemlelves, but Chrift was anointed for to procure heavenly Gifts for loft Men. The Faithful are likewife Fellows of Chrift, who are anointed likewife with the Holy Ghoft to be Kings and Priefts tor God, every one in his own Meafure ; but Chrift is anointed without Vleafure Of the prophetical Office of Chrift, we ftiall obferve following ; i/?. That theMefliah, whom God had promifed to the Fore-fathers, fhould be a Prophet. The Words of the Lord, through the M( urh of Deut. xviil. Mofes., are ; / will raife the'/n up a Prophet from afnong their Bret ren, 18, 19. like unto thee., and will put my Words in his Mouth \ and he fhall fpeak unto them., all that I fJjall command him., and it foall come to pafs., that., whofoener will not hearken unto my Words., which he fijall fpeak in my Ads Hi. 22. ]\T^^^jg^ I ^jii require it of him. The Apoftle St. Peter convinces us in Jiis Sermon to the Jews, juft after the Afcenfion of Chrift, that this is faid and prophecy 'd of Chrill : Our Saviour applies thefe Words to himfelf, John V. 46. ^vhen he fays to the Jews •, Had ye believed Mofes, ye would have believed me., for he wrote of me. Flereof we can fee, 2^/)', That Chiift isthc great, ft iVophet. Mofcs was a great Prophet, -Deut. xxxiv. fQj. ^i.^g Lord fays himfelf-, 'there arofe not a Prophet fince in Ifrael like unto Mofcs, to be underftood in the Old Teftament -. But Chrift was yet greater, andalfu the grcatcft -, Mofes was but a IVpe of Chrift : As Mojes brought cut the Children of Jfrael out of the Bondage out o{ Egypt., fo has Chrift brought and freed us trom the Bondage of Sin, and the 'Kingdom of Satan. Mofes was a Mediator between God and the Children Exod. xx.\i;i. Qf jjrael : Chrift is a Mediator between Gcdand Tv-an. Mofes fpoke with God Face to Face., and acquainted the Childrtfnot lyrael with the Will of God -, yet faw he but the back Parts of God : Biit Chrift has feen God in his full Glory, for he is in his Bofom, and has revealed unto us the Will O/z-Zr OFFICE 5 r/ C H R I S T. 171 Will of God •, No Man bath feen God at any Time, the only begotten Son^ Mn i- iS- 'ivhicb is in the Bofom of the Father^ he hath declared him. Q^dly, What the prophetical OfFjce of Chrift is: That is, that ChriR has learn'd of the clear beholding of God, and the anointing of the Holy Ghofl:, all the godly Myftcries, according to his human Nature •, which Miftery he has afterwards declared unto Men, and has revealed unto thtm the Will of God concerning their Salvation •, in particular, he has preached the Gofpel of the Grace of God, and the RemifTion of Sins -, and has confirmed his Doflrine with many Miracles, and thereby prays daily to his Father for the Progrefs of his laving Dodtrine, although few receive the fame. lipreot we can lightly conclude, 4/%, Wherein the Work of Chrift's prophetical Office confifl ; namely, Firfi.^ That he has declared unto us the Will of God concerning our John xv. 15, Salvation, and has made known unto us all Things that he had heard of his Father. Chrift fays himfelf; My DoElrine is not mine^ hut his that J^^^'v'^i- i^j fent me. If any Man will do his Willhe fhall know of the Du3Jrine^ whe- ^^' ther it he of God, or whether I fpeak of my [elf. We muft hot think that they who lived before the Time of Chrift's Incarnation, did not know the Way and Dodrine of Salvation through Chrift •, no, for they had Chrift in Promifes, Sacrifices and Prophenes. The firft Promife of C-hrift was in The Garden o^ Paradife ; The Seed of the IFomanfljallhruife Gen. iii. i -. the Serpent's Head. This Promife v^'as afterwards repeated to the Parti- archs, with fomc Alteration of Words -, In thy Seed fhall all the Nations Gen.xxii.iS. of the Earth he hleffed. The Apoftle St. Paul applies thcfe Words to Chrift, when he fays; Nov: to Abraham i^«• God and Man, the Man Chrifl Jefus, who gave himfelf a Ranfom for all. He is the Propitiation for our Sins, and not for cur's only, but i John ii. t. ■c.lfo for the Sins of the whole World. What can be plainer faid then, that Jefus fhould tafle Death for every Man, where-under, certainly, they Hcb. ii. g. •who are damned mud be reckoned ; yet Chrifl died even for them who Sin againft the Holy Ghofl ; for they are alfo defcribed of the Apoflle St. Paul, Who were once enlightened, and have tafled of the heavenly iich.yl. a.,: ^ Gifts, and were made Partakers of the Holy Ghofl, and have tafled the good Word of God, and the Powers of the World to come. They y^^iv Jol-nxi-/. 17. been made Partakers of the Holy Ghofl, who is the Spirit of Truth, ■whom the World cannot receive. And they cruciiy yet daily Chrift on a new, and tread the Blood of the Covenant under Foot. Are they not then themfelves the Caufe why they have no Benefit of the Death andMeri^s of Chrift. Befidts thefe Teflimonies, there are yet three Evidences, whereby we can prove, that Chrill died for the Sins of the whole World. The Apoftle St. John fpeaks of thefe three Evidences, faying, There are three that bear Witnefs in Earth, the Spirit^ the Water, and , TqJj^ v. j the Blood. By the Spirit is underflood the minifterial Office, which is 2 Cor. iii. i. called the Miniflration of the Spirit : By the Water is underflood A a Baptifm, 174 O///:'^ OFFICES /CHRIST. Baptifm, and by the Blood the Lords Supper. Was it now, that there was a Man, for whom Chrift did not die ? Then, as often as the Minifter pronounced the Abfolutign, or baptized, or adminiftred the Lords Supper, might he be afraid that he would tell a Lie -, or, if there was any, who is excluded from the Communion of Chrift's Death and Suf- fering, then would the Minifter in pronouncing the Abfolution, or adminiftring the Sacraments, lie unto them in the Lord's Name. That many therefore are damned, is not becaufe Chrift died not for them, but, becaufe they themfelves will not receive the gracious Means, believe in Chrift, and fhew their living Faith in a godly Life •, and thereby obtain the Benefits which Chrift procured for them, namely, the eternal Salvation. Hereof we can lightly conclude, 4. What the Sacerdotal OfEce of Chrift is. That is, that Chrift has with the Holinefs of his undefiled Life, fulfiled the Law of God in our Stead, and with the Sacrifice of his Body on the Crofs, has perfe6tly fatisfied for our Sins, and by his Intcrcelfion procures us the Grace of God and the Holy Ghoft, and all what we need for, to the obtaining of Life everlafting, 5. Wherein the Work of Chrift's Sacredotal Office confifts, namely, herein, Firjiy That he with his Holy and undefiled Life has fulfiled the Law of God, and has taken away the Curfe of the Law, being made a Curfe himfelf. Second, That he has offered up his Body on the Crofs, and has there- by fatisfied the Wrath of God, and has made a full Satisfa6lion for our Sins, 'Third, That he intercedes daily for us by his heavenly Father, and is therefore called an Advocate with the Father, not to be underftood in a human Way, as if Chrift prayed to his Father. The Children of God can be greatly comforted hereof, fince they know that they have fuch a faithful Mediator and Advocate, who inter- cedes for them. Let the Devil accufe us before God; let the Law curfe us, and let our own Hearts and Confciences condemn us. We have afaith- R0m.viii.3c!, ful Advocate with the Father -, Who Jloall lay any Thing to the Charge ef 3.4. "' God''s Ek5i ? It is God that juftified. Who is he that condemneth? It is Chrift, that died, yea, rather that is rifen again, who is even at the i'ight Hand of God, who alfo makeih Intercejfionfor us. Third, We will difcourfe of Chrift's Office as King. Whereof we fhall obferve the following. 1. Why is Chrift become our King ? On Account of our Sin. Our firft Parents were in the Beginning under a gracious Kingdom, having God for their King •, but through Difobedience, became under the Do- 2 Pet. i). ig. nVinion of the Devil •, for, Of whom a Alan is overcome, of the fame is hi brought in Bondage : As long as they were under the Dominion of God, 0/ //;^ O F F I C E S ^ C H R I S T. 175 God, they bad their Honour -, but when they became Servants of Sin, they loft their Honour and Glory ; not they alone, but alfo their whole PoRerity came under the Power of Darknefs, and we fliould have never been relieved, if God had not fent his Son, who was to conquer Sa'an, and free us from his Power and Tyranny. The Pfalmift fays, / have fet my Pfa- "• 6 King upon the holy Hill of Zion, 2. That JefusChrift is a King after both Natures. According to his godly Nature he is a King from Eternity \ and according to his human ISature he is anointed King in Time. Chrift is a fovereign King, having abfolute Power over all Things in Heaven, in Earth and under the Earth, and is therefore called. King of ^^^ ^j^ ^^ Kings, and Lord of Lords. There is three Ways whereby earthly Kings come to their Kingdoms ; fome are born Kings as Solomon -, lome are chofen as Saul •, and fome by conquering with the Sword. Chrift is a King in all the three Ways •, he is born a King, fo fays the Wifemen from the Eaft, Where is the new-horn King of the Jews : He is chofen Mat. ii. 2. King -, fo fays the Pfalmift, / have Jet my King upon my holy Hill (?/Zion, he has conquered and purchafed his Kingdom, not with Sword, but^^^^""'°' with his own Blood, Chrift is an eternal King \ fo fays the Evangelift Luke, he fhall reign over the Houfe of Jacob /<7r ever, and of his King- Luke ii. 33. dom there fhall be no End, The Prophet Daniel prophecied of the Kingdom o^ Chrift. ^his Kingdom fhall not he left to other -people, hut Dan. ii. 44, // fhall break in Pieces, and confume all the Kingdoms, and it floall ft and for ever, Chrift is a fpiritual King, and his Kingdom is in the World, but not of the World : His Kingdom, namely the Chriftian Church is therefore called, a royal Friefihood -, and \\\^ Subjeds, namely, the Faithful, are i Pet. ii. 9. called the Children of the Kingdom. Mat. xiii.38, Chrift is a peaceable King. The Prophet Jfaiah, calls him, /y?,^ I^a. ix. 6, 7. Prince of Peace. Of the Increafe cf his Government and Peace there fl: all he no End. He has procured us Peace with God,. Peace in our Confcience, and Peace from the Devil ; and this Peace has he made through the Qq\^ i. 20, Blood of his Crofs. Chrift is a gracious King. He has not in his Coat of Arms a I/ion, but a Lamb -, although he is both a Lion and a Lamb : A Lion againft his Enemies, and a Lamb againft his Subjedts. Chrift conftraincth not his People, as Pharaoh conftrained the Children of Ifrael, and after all, he giveth us a more exceeding and eternal Weight of Glory. zCor.iv. 17. Chrift is a righteous King. Jufticc and Judgment are the Habitation p;^;. ixxxir. of his Thrnne, Right e oufnefs JJo all be the Girdle of his Loins, and Faith- Iia. xi. 5. fulnejs the Girdle of his Reins. 3. What the royal Office of Chrift is. That is, that Chrift, as Lord of Heaven and Earth, and in particular as King and Head of the Chriftian Church, governs and rules all Things to the Glory of God and the Salvation of the Faithful. 4, Wherein 176 Of the OFFICES 0/ CHRIST. 4. Wherein the royal Office of Chrid confifts, namely, Ftrjiy That he calls us by his Gofpcl, to come and be received under his Banner, which cannot be done, except we repent, and are con vei ted, Tim. ii, 12. and denying ungodliness and worldly Luji, do live Joberly, right eoujly and godly in this prefent World. Second, That he governs and rules all Things in Heaven and Earth, and gives unto his Subjedls all what is needtul for their temporal and. eternal Life,|and defends them from all their Enemies •, though we muft obferve here, that Chrifl fhares of his temporal Bleflings both to the Juft and Unjuft, and often a larger Portion to the Unjuft than the Juft. Third, That he at the lafl Day fhall judge the Quick and the Dead, the Faithful and Unfaithful •, and then ihall he bring the Righteous into Life-ever!afting, but the Ungodly fhall go away into everlafling Punilhment. Let us therefore humble ourfelves before this our King, Prieji and prophet, and always flrive to be obedient unto his Command, then will he iertainly defend us from our Enemies, and at laft receive us into his glorious Kingdom, ^he Lord grant us this, for the Sake of Jefus Chrifi^^ Amen. XVII. SERMON, Of the Humiliation and Exaltation derftood not the Jews alone, who are called a chofen People of God, and the Faithful, who are called the Children of the Kingdom, but alfo of all Mankind •, for this Word People, is explained in another Place, Luke ii. 5 , with rt// People. All Men were under Sin, the Wrath of God, and Power of Satan, and needed a Saviour : The Apoflle St. Paul fays; I Tim. iv. 10. He is the Saviour of all Men, efpecially of thofe that believe : The Salva- tion which Chrill has procured confift in, that he has freed and faved us j from all Evil, but efpecia!;y fpiritual Evil, and that he has again prccured ' for us Amity witii God, F.ighteoufnefs for God, Peace in our Conlcience, Adoption to Children, the <.7irL of the Holy Ghoft, and Comfort in Crofics and Afflidlicn, and at laft the eternal Salvation. thirdly. Particular is this Name. When God gives a Name, the fame is always of a particular Signification to the Perfon ro whom fuch Name is given, y^i'r^/??^^ fignifies a Father of a great Multitude, and was given of God to th€ old Patriarch of the Jewijh Nation, who becam- bkev/ifea Father of a great Multitude, and was not alone according to the Flefh, but alfo to the Spirit. JcK>n the Baptifl. was fo called, fince he was to begin to preach of the Grace of God, which was to be maniftfted in the Dod:rine, Miracles and Sufferings of Chrift, for John fignifics Grace^of God ; likewife is Jefus called lb, which Name fignifics Saviour, for he was to fave his People from their Sins. Fourthly, It is a Name that bringeth Salvation. All Eleflings, Help, Comfort and Salvation flows cut of this Name as from a Fountain of Sal- Aftsx. 43. vation. 7o him give all the Prophets IVitnefs, that through his Name whofoever Idieveth in him, jhall receive Remijficn of Sins. Fifthly, it is a holy Name. The Angels in Heaven and Saints adore, and Honour this Name. The Devil in Hell and the condemned areafraid thereof and tremble, and all the Faithful on Earth are rejoiced thereover, and embrace the fame through Faith •, yea, the Knee ot ailThingsin Heaven, in Earth, and under the Earth, mull bow down at this Name-, and -^very Tongue muft confels, that Jefus Chrift is, Lord to the Glory J of Gcd the Father, as the Apoftle St. Paul lays in the V\ ords of our Text, \ avherein^he defciibcs Jefus Chrift of his two States, namely. First, The State of his Humiliation. Sbcond, ^he State of his Exaltation. Explanation of the Text. I. Defcribeth the Apoftle Si. Paul, Jcfts Chrift of the State of his Humiliation. a u c • The Law of Retaliation is, as the Damage is, fo muft the - atis- .^ , . faaionbe-, Eye for Eye, Tooth for Tooth. Hand for Hand, Foot for Exod.xxK24,^.^ ^^^.^^^f,^f^y £i^rnuig, l^Found for lyound. Stripe for Stripe. If we *-5- ^ -^ '=' could Of the Humiliation /^W Exaltation ^CHRIST. ly^ could not know or underftand the Grcatnefs of Adam*s Fall in Paradife^ then we can learn it of the Sufferings and Death of Chrift, who did ful- ly fatisfy for their Difobedience : yldam was proud, and would become like unto God \ but Chrift being in the Form of God, thought it not Robbery to be equal with God : Confider here, 1. Who humbled himfelf : Jefus Chrift, true God and true Man, in one Perfon. The Apoftlefpeaks here of Chrift, not according to his godly Nature, fpr God is immutable, and can neither be exalted nor humbled ; and how can any Thing be given or taken from the godly Nature, who is Lord of all Things ? Therefore, according to the fame Nature, Chrift is exalted ; accordirg to the fame is he humbled, and th:^t is the human Nature ; which in the Moment of Conception, was through the perfonal Union, made Partaker in the godly Majcfty and Glory J but Chrift did not always make Ufe of this godly Majefty and Glory ; for then the Jews could have not taken and crucified him ♦, and alfo the Work of our Redemption would not have been compleated. Second, How Chrift humbled himfelf. The Apoftle fays in our Text, I . He thcught it not Robbery to be equdl with Cod. Although his human Nature was by the Power of the perlonal Union, made Partaker of the godly Majefty and Glory \ yet he did not boaft nor brag thereof, as they who have got a ftately Booty, commonly docs •, or as they who ftrive after great Things, are proud thereof ^ 2^^ Abfalom^ who wanted to force his own Fathc^r from the Kingdom, and to be made King in his ftead •, or as our firft Parents, who wanted to bereave God of his Honour, and become like unto him, Chrift could have well boafted of his Godhead, but he evacuated himftlf from the godly Excellencies, and did not conftancly ufe them, except when the Honour of God did require it; He had dways the communicated godiy Attributes ia his Manhood, but did not fhew them, except when he faw it was needful •, as he fhewed his Almighty in the raifmg of the Dead, and healing ,the Sick and Infirm : He fhewed his quickening Power in the Converficn of Sinners : He fhewed his Omnifcience in perceiving Men's Thoughts; He fhewed his Ofnniprefence in feeing the abfent Things, as if prefent -, as Nathaniel under the Fig -Tree: He fhewed his Riches in feeding fo many Thoufand Men and Women, with few Bread and Fifties ; He fhewed his Power, in commanding the Wind and Weather, ^. But made himfelf of no Reputation^ and took upon him the Form of a Servant^ and was made in the Likenefs of Men. He was Lord of Heaven and Earth, and yet was pleafed to take on the Form of a Ser- vant for our Sake : He was handled, fold, taken, condemned, and ac laft, crucified as a Servant. q. And being found in the Fo.fJoion., as a Man.^ he humbled himfelf^ and become obedient unto Death, even the Death of the Crofs. This was the loweft Degree of Chrift's Humiliation, that he would fufl^er a fliameful. l8o Of the Humiliation and Exaltation c/' C H R IS T. fhameful Death on the Crofs, for to Hiew his Obedience to the Will of God, and to procure a Ranfom for our Sins, and is made a Gurfe. We have a glorious Figure ot Chrifl: in Ifaac : jji. In the Name. Ifaac fignifies Laughter ; Chrlft is our only Com-, fort and Joy. 2^/v, In the Conception. Ifaac was concdved of Jhaham and Sarah^ in their old Age, in a fupcrnatural Way ; Chrifl: was conceived in afu- pernattiral Way of a Virgin v/ithout the Knowledge of a Man. 3^/)', In the Circumcifion. Ifaac was the Firil that v/as circumcifed after God had ordered this holy Covenant ; Chrifl: was lafl: circumcifed "in the OJvi Tefl:ament, and by Confequence the Firft: in the New, for the New Tefliarnent began with him. /[.thly^ In Sufferings. Ijaac was obedient to his Father to be offered up, he bore himfelf the Wood for to burn, and was willing and filent, when his Father bound him and laid him on the Altar : Chrill was obedient to his heavenly Father, he bore his own Crofs, whereupon he was to be circumcifed, and opened not his Mouth, but went as a Lamb to the Butcher's Stall. c^thly^ In the Refurrcflion. Ifaac was dead in the Thoughts and Heart of his Father, the three Days they were on the Road to the Land of iVloriah^ whefe he was to be offered up •, but on the third Day, when the Ai^gel of the Lord with-held Abraham from offering up Ifaac^ then arofc Ifaac agnin as from dead in his Father's Thought : Chrift was three Days dead, and role again on the third Day. II. The Steps of Chrift's Humiliation are Nine, to wit. Firft Step 15- his Conception in his Mother's Womb, by the overfhadow- ing of the Holy Ghoft, where he laid nine Months like another Child. Second Step is his Birth, when he was born in a Stable, and wrapped up in fwaddling Clothes, and laid in a Manger. Third Step is his Circumcifion on the eighth Day, according to the Command givtn to Abraham^ and the Cuftom of the J?ws. Fourth Step is his Exile into Egypt^ where Jofeph fled with the Mother and the Child for fear of Herod. ' Fifth Step 13 his growing up like other Children, in Years and in Wifdom. Si'xth Step is his Fafting and Temptation in the W'ildernefs. Seventh Step is his minifl:erial Office •, in which Time he was blaf- phemed, defp;fed, hated, and perfccuted. Eighth Step is his Sufferings and Pain from his bloody Sweat \nGeth^ femajie, until on the Crofs, where he died and fulfilled the Prophecy, and fatisfied the Wrath of God. Ninth Step is his Burial, when he like another dead Body was buried and laid in a Grave. The Of the Humiliaton and Exaltation ^CHRIST. 1 8 1 The foregoing nine Steps belong to the State of Chrift's Humiliation, and comprehend the whole Courfe of Chrift's Life, which St. P^«/ calls the Dtiys of his Flejh. We muft underftand this Humiliation alone of the hu:nan Nature, although it concerns hkewife the whole Perlbn ; for Chrift has not alone taken on the human Nature, but alfo the Accidents . and Mutations of human Nature ; fo that we can well fay : That God, the fecond Perfon in the Godhead, died for us : But we cannot fay ; That the Godhead died. II. Defcribeth the Apoftle St. Paul the State of Chrift's Exaltation. The State of the Exaltation of Jefus Chrift began after his Death and Burial, and did continue after his Afcenfion in the Sitting on the right Hand of God, when he entered into his Glory. Confider here again : 1. Who is exalted. Jefus Chrift true God and true Man in one Perfon ; fince this Perfon confifts of two Natures the Godly an8 the Human, then can we afk, according to which Nature is Jefus Chrift exalted ? Not according to the Godly, for that is immutable, and cannot be humbled nor exalted ; but the right Meaning of St. Paul according to the Scrip- ture, is, that Jefus Chrift . is exalted according to the human Nature, that he afcended to Heaven according to his human Nature, that he fits on the right Hand of God according to his human Nature-, and that a Name above all Names is given to him according to his human Nature, 2. How Chrift was exalted, the Apoftle fays in our Text. Firjl, U^herefore Godhath alfo highly exalted him. The Wordv/hereforc ftgnineth, not a Caufe ivherefcre God haih exalted him \ as if Chrift had earned this Exaltation through and with his Humiliation ; but it is an Order, that upon the Humiliation followed the Exaltation, not through Merits, but of Grace, as the Word in the Greek Text fignifies. This Exaltation of Chrift is wonderful, and exceeds far the Apprehenfion of human Reafon. St. Paul cannot find Words to exprefs it with, and fay:^ therefore not alone exalted, but highly exalted. Secondly^ And given him a Name^ -which is elove every Name, that at the Name of Jefus every Knee fhculd bew of Things in Heaven, and Things in Earth, and Things under the Earth, and that every Tongue fhould confefs, that Jejus Chrijl is Lord to the Glory of God the Father. By this Name we Ihould be admoniflied. 17?, Of the name Jefus itfelf: That it is gracious •, for we have Grace by God through this Name: That it is laving •, for there is no Sa.vation ^,95 jV. i^.. ■ in any other Nawe : That it is precious •, for it is the Pearl of great Price, Mat.xiii. 4;.. which the Merchant, bought : That ic is powerful ; for the Apoftles wrought many Miracles in this Name -, yea the Devils tremble for this Name. That it is tl-^e Water of Life, the Light for the Blind, a Strength for the Weak, a Comfort for the Afllicled, and Life for the Dead. And that this Nams is Excellent, and the Excellency thereoi is by the Preach- B b . ina; -.- •1^2 Of the Humiliation and Exaltation cf CH R I S T. ing of the Gofpel fprcad over the whole World for allMen, in Heaven for all the holy Angels, and in Hell for the Devils. idly^ Of the Power of the Kingdom of Chrill : That he is Lord, God, and the Son of God, under whofe Subjedion every Thing is laid. For the word Name fignifies not alone the Cafe, but alfo the Work in itfelf, Pfal. xlvin ^hich is fignified in this Name. According to thy Name^ O God, fo is thy Praife unto the Eftd of the IVorld. This Name fignifies here the Godly Honour, Glory and Majefty, and likewife the Godly Dominion in Heaven and Earth, into which Chrift according to his human Nature entered, and took full PoiTefTion thereof. This Name was happily given to ■ Chrill in the State of his Humiliation, but was then looked upon as in another Perfon, who can have his own Name ; but in the State of his •Exaltation it is given to him, as a glorious Name, whereof all could know, that he wa§ Jefus a Saviour. 3^/y, Of the godly Adoration we muft pay unto this Name ; That all Knees Jhall bow at it. Whereby is underftood, that we muft adore Chrift's both Natures after the perfonal Union ; for fince the Apoftle fays in our Text, 'That God hath highly exalted him, and given him a Name, which is above every Name, then can we lightly conclude thereof, that the human Nature of Chrift muft be adored and worfliipped by us as well as his godly Nature, Jt this Name Jhall every Knee bow, of Things that are in Heaven ; the holy Angels and the Elders, who woilhip him as true God and true Man, for they are all made fubjed unto him. Of Things in Earth, that is, all Men, both good and bad, righteous and a. xxu.ii unrighteous, high and low •, yea, all Kings Jlj all fall down before him, all Nations Jhall ferve him. ■ The Jews, Mahometans, and Heathens, do not bow their Knees for the Lord Jcfus, but they rather defpife and mock him ;' but the Meaning of ihe Apoftle in our Text, is not what they do, but v/hat they ought to do -, and at the laft Day, when he fhall come to judge the Quick and tlie Dead, then ftiall they bow their Knees for him, and adore him. And cf Things tinder the Earth; that is, the Devils and evil Spirits in Hell; they were obliged to adore Jefus in the Stare of his Humiliation, much more now he is- in the State of his Mark V. 6. Exaltation. /i^thly. Of the ConfclTion of his Name : That every Tongue floould con- fefs, that Jefus Chrift is Lord to the Glory of God the Fathers Chrift is made according to his human Nature a Lord, the Lord of Glory, the Lord of Lords, and King of Kings, /f// Alfn Jhculd honour the Son, ^' ^^' even as they honour the Father •, he that honour eth not the Son, hcnouretb not the Father, which hath fent him. Chrift is Lord to the Glory of God the Father, for God has gotten h'm through Chrift, Glory of Mercy, he hadcompafron c n loft Mankind, and fcnt his S(;;i tn ne a Saviour, who under his Manhood fnouki Con- quer the great Old Ssrpjnr, that had deceived our lirft Parents, God has Humiliation tfW Exaltation of CHRIST. 183 got in Chrift Glory of Truth, in fulfilling hisPromife, which he had made concerning the Seed of the Woman, that was to bruize the Head of the Serpent. God has got in Chrift Glory of Juftice, in not fparing his only and beloved Son, who fhould fully fatisfy the Juftice of God, and alfo re- concile us again unto God, in whofc Difgracc we all were fallen through the Difobedience of Adam. God has got in Chrift, Glory of Wifdom and IVlajefty, in the perfonal Union of the two Natures in Chrift, which is the greateft Miracles, and far exceeds the Apprehenfion of Man's Reafon ; yea, is a great Myftery even for the Angels. In Chrift was united the higheft and loweft, the moft majeftical and the moft defpifeft, the ftrongeft and the weakeft, the holieft, the beft and the worft j for what is higher, ftrongcr, holier, and better than God •, and what is weaker, lower, and worfc than Man j though thefe two are united here in oiie Perfon. jj. The Steps of Chrift's Exaltation are four, Firft, His defcending into Hell. On the third Day after his Burial, when he had conquered the Pain of Death, and Soul and Body were again united, then did Chrift defcend into Hell, before he appeared on Earth, nnd fhevvcd the evil Spirits in Hell, how grofsly they had abufed him, and through that, had loft their^Right and Claim on Mankind, and that he had now fulfilled what was promifed by the Prophet ; I will ranfom them Horea\iii.i4 from the Power of the Grave., I will redeem them from Death ; Death 1 will he thy Plague., O Grave I will be thy DeJlruBion. He preached. 'i- Pet:iii. 19. alfo unto the Spirits in Prifon •, that is, he upbraided them with their Unbelief, and Difobedience, and convinced them, that now were all the Promifes fulfiled, which they in their life Time had fo obftinacely rejefled. Thereupon follov/ed, T\\t Second Step, hisRefurreflion. On the third Day he rofe again from the Dead : Which is a plain Proof of his ViiSlory and Triumph over Sin, Death, Devil and Hell. The Refurredion of Chrift is attributed to all the three Perfons in the Holy Trinity. Gcd the Father raifeth him from the Dead^ after he had made full ^^Qj ii ,, Satifadion for us, and had fulfilled the Promifes. Chrift raifed the Temple of his Body himfelf, on- the third Day, after the Jews had deftroyed him \ then did ir plainly appear, that he "^SiSthe Rem. i. ^. SonofGod with Power., according to the Spirit of Holinefs, by the Refurrec- t ion from the Dead. The Holy Ghoft, the Spirit of Gcd raifed him from, the Dead. The Body of Chrift was the Temple and Habitation ot the P^c^'^-^'^'^- ' " Holy Trinity, and it is therefore a quickening Body. The Enemies of Chrift arc very willing and defirous, to make the Rcfurredion of Chrift fuf^:)cded, and therefore gave large Money to the Soldiers, who were to watch over his Gjave, that they ftiould fay, his Difciples came by Night, and ftole him away while we flept •, but as Darknefs-muftgive room to Light, fo like wife this abominable Inventica ' and . i <^4 Of the Humiliation and Exaltation (^/"CHRIST. and Lie, mull give room to the Truth. The Refurrcdion of Chriil is conSrmed by his appearing ten Times afterwards at different Places, and at dilferoiit Timss, for dilferent Perfons. Markxvi. 9. Firfi^ Appeared he to Mary Magdalene ^ cut cf her he caji feven Devils, LukcxAiv.34 Second Time, to the Women, who went early to th^e Grave to • anoint him. ^^hird Time, to Peter the Apoftle, who had denied him. Fourth Time, to the two Difciples who went to Emas, of whom one was Cleophas, but the other is uncertain. Fifth Time, to the Eleven, when Thcmas was not there. Sixth Time, to the Eleven when 'Thomas was by. Seventh Time, by the Stz. Tiberias. Eighth Time, on a Hill \nGalilea to miore than five Hundred. Ninth Time, to the Apoftle Sr. James. Tenth Time, when he took Leave from them. And, The Third Step, afcended to Heaven on the fortieth Day after his Refurrcftion, in the Sight of them all. The Heaven whereto Chrift afcended cannot be explained in this World with Words, neither be apprehended with human Reafon ; though we Eph. iv. 10. can fay according to the Scripture that it is far above all Heavens, Hcb.vii. 26. 2in6. that Chrift is made higher than the Heavens ; and that it is not defcribed iltib ix i\^^ much of a certain Place, as of the Joy and Glory •, and that it iza Building of God, an Houfe not made with Hands, a greater and more -perfect Tabernacle not made with Hands, that is to fay, not of this Build- I Cor. ii. 9. ing. Laftly, that the heavenly Glory isfo great, that Eye hath not feen, nor Ear heard, nor hath entered into the Heart of Men. There is great difference between the Afcenfion of Chrift, and that of Enoch and Elias, Chrift afcended by the Power of his own Godhead, they by the Power of God. They afcended fo, that they are no more here on Earth, Chrift is overall after his Afcenfion, efpecially in his Church, a Comfort for the Faithful, but a Funifhment for the Wicked » They afcended, and were received into everlafting Joy ; Chrili afcended, and flu hinifelf on the right Hand of God. Foiirlh Step is his fitting on the right Hand of God. We muft not underftand here by the right Hand of God, any Limb on a Body, nor any certain Place, but the almighty Power of God whereby he governs all Things, It is a Comparifon taken of a human Way of fpeaking, that as a Man has all his Strength moftly in the right Hand, wherewith he does every Thing ; fo fignifieth the right Hand of God, the glorious and almighty Power of God, wherewith and whereby he governs and rules all Things in Heaven and Earth, and every where. When we therefore fiy, that Chriff fits on the right Hand of God ; that fignifies, that Chrift governs all Things in a godly Way, according Of the Humiliation /rW Exaltation 0/ C H R I S T. 18, to his human Nature. After the fame Nature, that Chrlft was exalted, after the fame fits he hkewifc on the right Hand of God. God raifed Chrifl: from the Dead, and he is gone into Heaven, and is on the right i Pet. iii. 22. Hand of God^ Jngels and Authorities, and Powers being m ide fubjeSl unto him^ Chrift fits not idle on the right Hand of God ; no, but he governs all Things, efpecially he has great Care over his Church, which he has purchafed with his own Blood, and fends faithful Pafl:o'"s and Teachers, intercedes for them by his Father, defends them from, their Enemies, and at laft brings them into everlafting Salvation. JVhich Salvation the Lord grant us, 'for Chriji's Sake, Amen, XTIII; SERMON; i86 0/ tbe LAW. XVIII. SERMON. O F ne LAW, The Text St. Mathew, XXII. 37, 38, 39, 4©. ver. Tboujbak love the Lord thy God -with all thy Heart , and with all thy Soul^ and with all thy Mind : This is the fir ft a7id great Commandment : And the Second is like unto it : Thou ftjalt love thy Neighbour as thy Self. On thefe two Commandments hang all the Law and the Prophets. I NTRODUCTION. As God is alone Lord over all Things, and is himfelf a Law, fo will he that every one Ihould acknowledge him to be Lord, and therefore be obedient unto his Law and Commands. There- fore wrote he in the Creation a Law in Man's Heart, and gave afterwards his Law, whereafter Man was to regulate himfelf, and fhew his Obedience to his Lord and Creator ; but when Man did tranfgrcfs the outward Law, then became the inward Law'corrupted and darkened. Wherefore God gave another compleat Law on Mount Sinai j whereof Mofes giveth us a full Defcription in Exodus xx. wherein he fhews us, i . The giving of the Law with all its Circumflances. 2. The Devifion of this Law. I. The giving of the Law with all its Circumftances. Obferve here, Firji, The Giver of the Law. It is the Lord God, the fame God who fent Mofes to Pharaoh -, v/ho told unto Mofes^ when Mofes afked him, who he was ? I am that I am •, who had wrought fo many Miracles for Pharaoh and his People ; and who had brought the Children of Ifrael, out of Bondage out of E^ypt with a mighty Hand. It is the Lord Je- hovah, Maker of Heaven and Earth. Secondly, The Place where the Law was given, was the Mount Sinai., \y\n^\x\ Arabia, where the Lord appeared the firfl: Time to Mofes., and afterwards gave the Law from thence, whereof it is called a holy Hill, a Hill of God. thirdly. Of the LAW. 187 thirdly^ The Way and Manner, how the Law given, was dreadful, for there happened feven terrible Tokens, the Mountain fhook, and were fmoking, wherefore the Law is called a fiery haw \ there was Deut. xxxii. Thunder and Lightning ; there was a thick Cloud on the Mountain ; ^• there was a great Storm \ there was the founding of Trumpets ; and there was the loud Voice of God heard. Fourthly^ The People to whom this Law was given. It was given to the Jews whom God had chofen among all the Nations to be his People. Wherefore xhtPfalmift fays of them, that God hath not dealt fo with any Pfal. clxvii. Nation. This Law was given, ftnce the natural Law written in Man's 20. Heart was darkened through the Difobedience and TranfgrefTion of Adam^ for to enlighten and clear up again the natural Law. 2. The Divifion of this Law. Befides the natural Law written in Man's Heart, God gave here on Mount Sinai to his People, the written Law,« which is a threefold Sort. //r/?. The moral Law,. of the Ten Commandments, which moftly agrees with the natural Law. Secondly, The ecclefiaftical Law concerning the Church Ceremonies, and Offices of the JewSs Thirdly, The temporal Law, being an Appendix to the moral Law. A^ofes comprehends thefe three Sorts under thefe Words, Thefe ^^'f Oeut. vi. r. the Commandments : (The moral Law:) The Statutes : (The ecclefiaf- tical Law.) yfnd thejudgment : (The temporal Law :) Which the Lord your God commanded to teach you. The two lad Sorts, namely, the ecckfiaftical and temporal Law, did oblige xhtjews alone ; but the Firft, that is the moral Law, or the Ten Commandments, obliges all Men, of wliat Nation or Profeflion foever \ and that under Pain ot temporal and eternal Punifhment. Our Saviour Jefus Chrifl chufes out of thefe Laws the Moral Law, and giveth us in our Text, afhort Summary of the Ten Commandments. We will before we come thereto, difcourfe" firft of the other three, Sorts j and the Heads of this Difcourle will be. First, Of the natural Law. Second, Of the ecclefiaftical Lazy. Third, Of the temporal Law. Fourth, Of the moral Law. Explanation of the Text. J. Of the natural Law, The natural Law Is a Knowledge, that God did in the firfl: Creation print in the Heart and Mind of Man, and plants it daily in the Thoughts and Hearts of every one, whereby we know that there is a God, whom we mud Honour and WorHiip j and that we mufi: do Good and fhun Evil, i8S Of the LAW. Evil. It is called a natural Law, bccaufe it is born with every one in their Nature j and without any foregoing Inftruflions, learns us, what we Ihall do or not, and confifts moftly in thefe Articles according to the Scripture. Rom. i. 20. I'^^fif That there is a fupreme Being, whom we muft honour and worfhip ; which can be learned of beholding the vifiible Things. Secondly^ That we muft do what is good and honourable, and Iliun what is evil and difhonourable. Rom. li. 15. Thirdly, That our Conjcience accufes us when wc do evil, and excufes us when we do good. Rom. i. 32. Fourthly, That it is the Judgment of God^ that they which commit evil are worthy of Death, not only do the fame, but have Pleafure in them that do them. Mat.vii. 12. Fifthly, That whatfoever we zvill that Men fhould do to us, we do even fo to them. Upontheie Articles.. is our Confcience grounded, which fliews us in- wardly what muft be done, and judges all our Adlions •, if we do good, our Confcience excufes us, but it v-'e do evil, the fame accufes us. Wc have therefore no need to feek a Tcftimony of our A6lions from outward, for we have the fureft Teftimony inward in us, and we muft behold the Admonition of our Confcience as a Voice from God, and it can well therefore be faid : He that is not afraid for his Confcience, is neither afraid for God. This natural Law is alike by every one, who is by his right Senfes : For, as the natural Law is written in the Heart of every one, fo is it alike by all. St. Paul fays therefore of the Gentiles, who had not the Rom. ii. 14. Law, that they by Nature do the Things contained in the Law, and having 15. not the haw', are a haw unto thcmjelves, and pew the Work of the haw- written in their Hearts. God has planted this natural Law in Man's Heart for three Reafons. \fl. That they who do not know God of the Word, can by the natural Aasxvii.27. Knowledge be encouraged to feek him, if happily they might find him. Rom. i. 32. idly. That worldly Bufinefs and Converfation can be kept in order, Rom. u. 14. and they that do not know the Law of God, can have a certain Rule to '^" live after. ^dly. That Idolaters, and all they who fin againft their own Con- „ . fcience, fh'all be without excufe. Let us now look into, II. The Ecclefiaftical Lav/. . The Ecclefiaftical Lav*^ of the Jews were the Satutes, which God had given to i\\^Jews concerning die ir Ceremonies and Woriliip, which they were to obferve, partly that they fiiould be Figures to the fpiritual Things partly that they fhould fhevv them their fpirituul Uncleanefs, and partly that they ftiould be a Guardian into Chrift. The Of the LAW. J 89 The Things which God had ordered to be obfervcd according to tlie Law, did concern, Firji^ the Priefts ; Secondly, the holyPlaces ; Thirdly, the high Feaft -, Fourthly, The Sacrifices •, Fifthly, The Sacraments 5 Sixthly, concearning cloathing, eating, wafliing, and others. 17?, Concerning the Pricft, we can read of fully in the third Book of Mcfds called Leviticus. idly. The holy Places were two, namely, the Tabernacle in the Time of Mofes, and the Temple in the Time of Solomon^ The Tabernacle in the Time of Mofes, was built according to the Command of God \ and the Defcription thereof Mofes giveth in his Book call' d A^;/;«/^^rj-. This Tabernacle lafted until the Time of King Solomon, who built likewife by the Command of God, a Temple in Jerufalem. ^dly. The high Feafl, according to the Law, were, the Sabbath Gen. ii, 3. kept holy every fcventh Day in the Week ; the new Moon Feoft, when P^^^ ^-"^'-"^'fj- 4' they blew with the Trumpets j xhtPaJchal Feajl, in Remembrance of j.^"* their Deliverance from Egypt ; the Penticojl Feaft, in Remembrance ofLcv.xvi!'2i! the giving of the Law -, the Feaft of Atonement •, the Feaft of the blow- Lev. xxm:z^ ing of Trumpets •, the Feaft of the Tabernacles ; the Feaft of Harveft, Lev.xxi1i.40 after they had gathered in their Fruits •, the Feaft of the Lmids-Refting-^l^^' ^^"'' T'ear, which was to be kept every feventh Year ; the Jubilee Feaft ; Exod. xxiii, then returned every One to his PofTefTion and his Family ; This Feaft was 10. kept every fiftieth Year. The Feafts, according to the Church Ordinances, were, the Feaft of ^ Purim, in Remembrance of their Deliverance from Hamaii*s> wicked In- Eilherix 16.' tention •, the Feaft of the Dedication and cleanfing of the Altar : This i Mac.iv.59> Feaft was kept holy, and cele-brated in the Time of Chrift's Incarnation ; 1°^" •'^'- v- The Feaft of the Victory over Nicanor. 2Mac.xv.36. 4/^/)', .The Sacrifices.; they were many, namely •, the burnt Offerings , j , . which were to be burnt with holy Fire on the Altar ; the Meat Offer i fig j^^y] jj, ,. of the Fruits of the Earth •, the Offering of Thankfgizing ; the Stn-Of- Lev. iii. i. fcring of Ignorance ; the Trefpnfs Offering ; the Confccration Offering j Lev. iv, 5. the Purification Offering, for Women and others ; the Reconciliation E^od^^xxlx Oftering, and the daily 0§ering. 22. 5//;?/)^, The Sacraments •, thefe were two, the Circt7mcirion, and the Lev. xii. 1%. Eaiiler'Lamb. ^f- ^J-... 6thly, Concerning cloathing, eating, wafhing and others, we can "^^-^^'"^'S* read of in the Books of Mofes, where he gives us a plain Defcription of the ecclefuftical Law, and the Ceremonies of the Jewifh Church. All thefe levitical Ceremonies and Sacrifices, were alone Figures to Chrift, and are therefore no more ufed in the New Teftament, fince Jefus Chrift, £0 whom they were Figures, is come, and has fulfilled the Law. Let us fpeak alfo. III. Of the temporal Law. C c This igo Of the L A W. This Law was as an Appendix to the moral Law, or the Ten Com* mandments -, and Mofes gives us a complete Naration and Explanation thereof in his Books : This Law is hkewife no more in force, in the Time of the New Teftament, except fo far as they agree with the natural Law written in our Hearts, and the moral Law, or the Ten Com- mandments. Laftly, we will difcourle, IV. Of the moral Law. The moral Law, ^commonly called the Ten Commandments, is no- thing elfe but an Explanation of the natural Law, and was given pub-, lickly on Mount Stnai^ to the Children of Ijrael^ atter they were come out of Egypt' It was written with tl.e Finger of God on two Tables of Stone ; in which Law we can fee and behold, as in a Glafs, the Corrup- tion of our finful Nature, how we ought to be, and what we ought to commit and omit •, the fame obliges all Men to perfeft Obedience, both inward and outward, and threatens the TranfgrefTors with temporal and eternal Punifhment. None fhould think, that what is comprehended in the Ten Command- ments was unknown to Men, till it was given publickly on Mount Sinai \ no, for it was known unto them from tne Beginning, and it was written in their Hearts in the Creation, fincc Man was created in the Image of God, which confifts in Righteoufnefs and true Holinefs : And we may fee this Righteoufnefs and Holinefs in the Ten Commandments. The Fore-Fathers, who lived before the Law was given on Mount Sinai^ knew by the natural Law written in their Hearts, the Will of God, whereby they could regulate their Actions and Laving, and alfo become pleafing in the Sight ot God •, butfince this natural Law was darkened by . the Difobcdience of our firfl Parents, and tke Nature of Man was become corrupted, artd inclined to evil and Mifchief •, therefore it did pieale the gracious God, to give this moral Law, whereby the natural Law is become enlightened again •, and we can learn thereby the Will of God. Our Saviour gives us a Ihort Summ.^ry of the Ten Commandments, in the Words of our Tex^, wherein he divides the Ten Commandments in two Tables, and reckons to the firft Table the Commandments, which fpeaks of our Love towards God ; and to the fccond Tables them which treat of our Love towards our Neighbours, Chrift calls the two Tables, the two great Commandments. That the fourth Commandment is the firft in the fecond Tabic, we can prove by the Words of St. Paul^ when he fays •, Honour thy Father end Mother^ which is the firft Command- •£ph. vi. 2. fiient^ with Promife. We will follow the Order of the Ten Command- ments, and give a fhort F?.xplanation of them. ^/he Firft Commandment . I am the Lord thy God ; Thoujhalt have no other Gods before me. In thi"; Commandment is not alone forbidden all forts of outward Idolatry, but alfo the trullingin any Thing elfe bq.t the living God, who created Heaven • Of the LAW. 191 Heaven and Earth t And this Commandment cvn be tranfgrefled in manifold Ways, both in Words, Thoughts and Deeds. The Second Commandment. T'hcti pah not take the N^me of the Lord thy God in vain, for the Lori will not held him guiltlejs, that taketh his Name in vain. Wc can tranlgrefs this Commandment in three Ways : Firji, With our Hearts, when wc put a little Value on the Name of God, and do notconfider rightly the great BlefTing we have of* the Ma- niteftation ot the NaniC of God, nor acknowledge the fame as we ought. Second^ W ich our Mouths, with fwearing, curfing, blalpheming, ly- ing, and enchanting. fhird, with our Aflions ; when they who are placed in Authority, not alone kt the TranfgrefTors of this Commandment efcape, but alfo have Pleafure in their Doings. *rhe third Commandment. Remember the Sabbath 'Day., to keep it holy. The Sabbath Day is not inftituted of Men, but of God, and is therefore called the Lord's Day : This Commandment we can tranlgrefs with abfenting ouifelvcs from the publick W^orihip of God, and with negleding the gracious Means offered to us in the Word of God and the Holy Sacraments, and all charitable Adions. The Fourth Commandment. Honour thy Father and thy Mother^ that thy Days may he long npOH the Land, 'which the Lord thy God giveth thee. This is the firft Com- mandment in the fi^cond Table. Under the Name ot Father and Mother, mult be underftood all they, who are in Authority over us, either in Church or State. The Fifth Commandment. Thou Jhalt not kill. This Commandment defends the Life of our Neighbours, and can be tranfgrefled in Words, Thoughts, or Deeds. It defends likewife our own Life, which wc neither mud deftroy, but feelt to prTerve ti:e fame. The Sixth Commandment. Thcu fhalt not cammit Adultery. This Commandment defends the Honour of our Neighbour, and can likewife be tranfgreffed in many Ways, in Thoughts, Words, or Deeds. The Seventh Commandment . Thou fhalt not Steal. This Commandment defends the Goods and Fortune of our Neighbours, and can alfo be tranfgreffed with Thoughts, Words, or Deeds, The Eighth Commandment. Thou fhalt not bear falfe Witnefs againft thy Neighbour. This Com- mandment defends the Reputation of our Neighbours, and we can tranf- grcfs the fame in many Ways with Thoughts, Words, or Deeds. Tbt ■19« Of tie L A W. T^he Ninth Co-mmnndment. "thou JJjah not covet thy Neighbour's Houfe. This Commandment forbids the aftual Defire, that we fliould not flrive after to obtain and gratify our evil and wicked Defnes and LuRs. The Tent:h Commandment. Thou /halt not covet thy Neighbour'^s Wife, ncr his Servant, nor his Maid, nor his Ox, nor his Afs, nor any Thing that is thy Neighbour's. This Commandment forbids the original Defire, which is the fecret Fault of the Heart, and derives from our inbred Sin, and corrupted Nature, which we ought to endeavour to fubdue and refift. This Law given of God on Mount Sinai, and repeated in the New Tcftament is, Firfi, Holy. The Lord faid himfelf to Mofes and the Children of Ifrael -, Be ye Holy, for I am Holy. If the Giver be holy, then muR certainly the Gift be holy likewifc. Befides, it inftru6ls us how we fhould live, and lerve God in Holinefs, not alone in Adions but alfo in Thoughts. Secondly, The Law is immutable. God is immirtable, fo is likewife 'lukexvi 17 ^^'^ Law. // is eafier for Heaven and Earth to pafs, than one Tittle of ' the Law to fail. " Thirdly. The Law is perfeft. We are commanded to love God with all our Heart, with all our Soul, and with all our Mind. Hereby we can ^ fee, that God will not be worfliipped in Eart -, but herequircs the whole Man both Soul and Body. .-. .. Fourthly, The Law is fpiritual, for it is given of God, who is a Spirit ; and it requires of us, not alone outward bodily Obedience, but alfo inwardjy fpiritual. Luther faid, " Every Commandment is fo " fpiritual, that it forbids and commands not alonethe A6lion, that is, the " Branches, Leaves and Fruit, but even alfo the Defire, that is, the '* Root and Nourifliment." Thereof follows, Fifthly, That the Law is impofllble to be kept now. Who can love God with all his Heart, withall his Soul, and with all his Mind ? We muft confefs here with the Mouth, what we find to be true in our Heart. That ^Cal I ^^^ ^^^fi* ^^fi^^^^ agaitiji the Spirit, and that the Law of our Members ■Rom.vii 23! W(«r againji the Law of our Mind. Therefore have all the Saints pub- licity contefTed, and complained, that they were Sinners before God and his Tribunal •, and it is certain, that where Sin is, there can the Law not be kept. The pious Job, of whom the Spirit of God teflifies. Job. i. I. that he was a Man perfect and upright, and one thai feared God, and tjchewedevil, confefleth himfelf, witiithefe Words, hisownUnrighteoulnefs-, Jobix. z, 3. 1 know it is fo of a Truth, .but how fhould Man bejuft with God ? If he will contend with him, he cannot anfiver him one of a Thoufand. Behold he ^ "^'^^'^^ putteth noTruft in his Saints, yea, the Heavens are not clean in his Sight, how much more abominable and. filthy is Man, which drinketh Iniquity like Water. Of the LAW. i95 Water. The Pfalmift King Bavid, whom the Scripture calleth a Man after the Heart of God, confefleth likewife his own Unrightcoufnefs, _^ , faying. If thou Lord fhouldejl mark Iniquities^ Lcrd, whs /hall Stand ? pf^i'cvUii 2 O Lordenternot into Judgment with thy Servant^ for in thy Sight /hall no Man living be ju/iified. His Son King Solomon maketh the fame Con- feflion, faying, IVho can fay^ I have made my Heart clean ? 1 am pure P^'ov. xx. 9. from my Sin. Could a Man fulfil the Law, then could he likevvile be judified and faved thereby \ but now, byjhe Deeds of the Law., there /hall Kom. 'in. 20. no Flejh be ju/lified. Then follows, that none can fulfil the Law ; And could Man keep the Law perfed, then was Chrifl come needlefs in the World, to procure us the Righteoufnefs of God •, for, what the Law could Cor. v. 21 not do, in that it was weak through the Fle/h., God fending his own Son., Rom.vui.jjij in the Likenefs of finful Fle/h., and for Sin condemned Sin in the Lle/h^ that the Righteoufnefs of the Law might be fulfilled in us. But fince Man cannot perfeftly keep the Law, why then has God given the Law ? The Reafons thereof are following, ij^. That it fhould be a Bridle on Sin, whereby Sin and Wickednefs can be hindred, and the Wicked can be kept in awe ; that they fhould not do what they will, and pleafe themfelves, becaufe the Converfation, Modefly and Tranquility of all Societies fhould not be difturbed. Luther faid, *' The firfl Ufe of the Law is to fubdue Wkkednefs •, for the *' Devil reignethin the whole World, and inftigates Men to Wickednefs: " Therefore has God ordered, Magiftrates and Authority, and has given " a Law, whereafter the Magiftrates are to- rule and govern, and hinder " Wickednefs," idly., That it fhould be a Glafs wherein we can behold the corrupted Nature, which lays concealed in our Flefh, wherefore the Apoflie St. Paul fays, in feveral Places of his Epiftles ; By the Law is the Knowledge j, »f Sin : The Law worketh JVrath : The Law entered, that the Offence i^q^^' ^y] ^Z might abound : I had not known Sin but by the Law, for I had not known Rom. v. 20. Lufl, except the Law had faid, thou fholt not cvvet :. The Scripture hath Rom. yii. 7. concluded all under Sin. We are oftentimes conceited, and imagine m- 22^ that we are Holy, and fay like the Pharifees, I thank thee, O God, that. Jam not like other Men. We fhould all be innocent, and juft, thinking when we go but to Church, receive the Sacraments, and pradife fuch outward good Actions, that we are good Chrillians, and God muft be contented with us •, but when we come to prove ourfelves by the Law, and do behold ourfelves in the clear fhining Glafs of the Law, then do v/e find, that all our outward good Aflions are but Hypocrify, and that we cannot be juftified by them. God requires more of us, namely, a perfect Obedience, which, although we cannot fhew it, is yet required of us, fince he had once given and granted full Power and Strength to Man in the Creation, which our firft Parents fhamefully lofl by their Tranfgreflion. %dlj. That i86 Of the LAW. %dly^ That it fliould be a Rule of our Life, wherein the Faithful, who are regenerated, are infl:ru(^ed, which are the good Adions, that they mud do in order to become well-pleafing in the Sight of God : The wicked and hardened Sinners are kept in awe by the Law, as an unruly and wild Horfe by the Bridle, that they fhould not do and a6t according as they think proper, and compleat the wicked Defigns of Satan, who goeth round, feeking whom he may devour. *the Lord raife in our Hearts by his holy Spirit ^ a true Will and Defire^ to walk all our Life 'Time on the Path of his holy Command, and that we may walk here according to his Law in our lmperfe5fion, until we come to full Perfe^ion in his Kingdom, for the Sake of our bleffed Saviour, Jefus Chrift. Amen, R M O N; ^ Of the GOSPEL. '95 XIX. SERMON. OF ■'The GOSPEL. The Text Romans, I. i6. ver. ^hf Gofpcl is the Power of God unto Salvation^ to every one that belic'veth. I NTRODUCTION. IN the Night when Chrift was born, appeared an Angel of the Lord unto the Shepherds abiding in the Field, and faid unto them ; Fear not^ for behold^ I bring you good Tidings of great Joy, which fhallii to all People \ For unto you is bom this Day o Saviour. As we can read in the Gofpel of Luke II. lo, and i r. ver. Point your Thoughts here, 1. On the Perfon who brought this glad Tiding. It was an Angel of the Lord, without doubt, according to the Opinion of the old Church Fathers, the Angel Gabriel, whom God had ufed for the Annunciation of C hrifl's Conception. This Angel appeared not in fuch Glory as Mofes,'^^^^-'^^^^'^' the Skin of whofe Face fhin'^d fo when he came down from Mount Sinai, ^^' ^°' that Aaron and the Children of Ifrael were afraid to come nigh to him •, But in the Glory of the Lord, wherein laid concealed the Perfon of Chrift, who, although born now in the greateft Poverty like another Child, wasnotwithftanding the eternal Son of God, the Brightnefs of his^^^'^' ^' Glory, and the exprejs Image of his Perfon. 2. On the Words of the Angel, wherein we can find, Firfl, The Introduftion : Pear not. It is no Wonder that thefe Shepherds were afraid, for we have Examples, that even holy Men have been afraid in lurh likeCafe» Zacharias was a Prieft, who was executing his Prieftly Office before God ; but when an Angel of the Lord appeared unto him, he was troubled, and fear fell upon him. This Dread toilows'^"^^ ^- '"' Man naturally, and is occafioned for the Sake of Sin-, for Sin brought Fear into the World, as we can fee of the Example of our firft Parents, md will never be removed before Sin is removed j but the Lord be D d praifcd. 1 96 Of thf G CSV Eh. praifed, who has caufed it fo, th.it we have no Caufe to be afraid ^ there- tore faith the Angel, in Secondly^ The Preparation : For behold I bring you good Tidings of great Joy, which Jhall be to all people. When the Glory of the Lord appeared on Mount Sinai, in a thick Cloud, Smoke, Thunder and Ligh- tning ; then became the Children of Jfrael fore afraid, and flood afar off*-, E.\od.xx.2c. but Mofes faid unto them, fear not, for God is come to prove you : The Fear of the People could not be wholy removed by this Saying •, for fiiice the Lord would prove them, then might they be afraid, if they were not fully prepared, and fo holy as they ought to be. On the contrary, the Ano-el of the Lord, who appeared h'ere in the Glory .of the Lord removed all Fear and Dread fron\the Shepherds j for the Lord, would not prove, Ifa. x\ix. 13. but comfort them : They had therefore Caufe to fay. Sing O Heavens, be joyful O Earth, and break forth into ftnging O Mountain, for the Lord hath comforted his People, and will have Mercy upon his afflicied. The Hearts of' the People were become faint under the Dominion of the Romans, and likewife under Sin, and the Law. In the fame is Ifa ix 4- brought a good Tiding, whereover they fhould be rejoiced, according tg the Joy in Harvefi, and as Men rejoice when they divide the Spoil, for the Toke of their Burden, and the Staff of their Shoulder^ and the Rod of their Oppreffor is broken : And he who was to do this, was now born, as 3. The Tiding of the Angel fliews : For unto you is born this Day a Saviour : This vjas the firft Gofpel of Chrifl preached after his Birth, and the Meaning thereof is thus ; "• O thou miferable and lofl Mankind be rejoiced, and fear not longer, for this Day is born unto you the promifed Seed of the Woman, who fhall fave you from Sin, Death, Dev.il and Hell^ and reflore again to you the Grace of God, and eternal Salvation."' This is the Meaning of the Apoftle St. Paul, when he fays in our Text, the Gofpel is the Power of God unto Salva- tion, to every one that belicueth. In which Words are laid before us- the following two Heads -, First, JVhat the Gofpel is. Second, The Power of the Gofpel. Explanation of the Text. I. What the Gofpel is. The Gofpel has not been known naturally to Men as the Law, but it is a Miflery concealed by God from Eternity, and would never have been manifeflcd if Jdam had not finned ; for othervvays, Jdam had enough in the one Part of the Heavenly Dodrine, namely, the Law, which he might have kept eafily ; But when Jdam became, through Difobediencc and tranfgreffing the Law and Command of God, unable hereto, then needed he another Means for the obtaining of everlafling Salvation, which is the Gofpel ; This we can prove by thefe, That God, willing to be merciful Of th: GOSPEL. 197 merciful unto Adam and his Pofterity, did manifeft: and reveal the firft Gofpel, of the Seed of the Woman^ who Jhould bruife the Head of the ^^e"- ^Ji- 'S- Serpents Afterwards the Law and the Gofpel was always preached together; and therefore follows the Gofpel in order after the Law •, that they who are terrified with the Thunder and Lightning of the Law, can be com- forted with the gracious Promifes of the Gofpel, and they who arc broken in their Conlciences by the Hammer of the Law, can be again cured and healed by the Balm of the Gofpel. Obf^rve here, Firji^ The Signification of the Gofpel. It fignifies a good Saying, or a glad Tiding-, as, when an Enemy is conquered, and there is Peace a glad Tiding ; as we read of the Philifiins^ who publijhed in the Houfe iSam.xxxi.9 of their Idols, and among the People^ what a glorious Vidory they had obtained over Ifrael ; for the Gofpel proclaims to us the Vi6lory Chrifl has obtained over our fpiritual Enemies ; or, when the Enemy, who blocked up a City is fled away, and h:is left a great Booty ; as happened in the Camp of the Syrians before the City of Samaria^ "which was ^ King T-i, o found out by the four leperous Men, who therefore called that Day a Day of good Tidings ; for the Gofpel annunciates, that the hellifh. Ene- mies, who blocked up the Souls of Men, are -fled for Chrift, who hz^kd Captivity Captive^ and gave Gifts unto Men ; or, when a Father receives ^ u ■ . • News of a Child being born unto him ; for the Gofpel convinces us, that ^l^. ' x\\- unto us is a Child born^ and unto us is a Son given, who has given Powtr Ifa. ix. 6. to all them that believe on his Name, to become the Sons of God. The J"h'i'- '2. Gofpel contains in common the divine Do6trine comprehended both in the Law and the Gofpel, but in particular the gracious Preaching of Grace and good Tidings of Chrift, and of his Merits, which are the Forgivenefs of Sins, Righteoulnefs, and eternal Life, which arc offered to all them who believe in Chrift. In this Way have the Fathers in the Old Tcfta- ment had Chrift in Promifes, Prophecies, Sacrifices and Figures. Wherefore the Gofpel is defcribed by feveral .Secondly, Names in the Old Teftament, which have all regard to Chrift and his Merits : As, that he fliould be the Seed of thelVoman who Gen. ifi. 15. was to bruife the Head of the 'serpent : That he fhould be born of the Seed of Abraham, wherein all the Nations of the Earth fhould behleffed : Gcn.xxii.ii? That he fhould be born of the Tribe o{ Judah, unto whom the gathering q^.,, ^|j . of the People fhould be : That he Ihould be a great Prophet like unto j^^.^^^ ^^.jl ^ Mofes, who floould fpeak to the People in the Name of the Lord : That he fliould be the Immanuel, that is, God and Man, who fhould juftlfy us, ifa. vii. i^ and bear our Iniquities : That he fliould be a Rod of the Stem <9/^ Jeflfe, ^^^ ^.^.j^j f^\ and a Branch of the Houfe of David, who ftiould be called the Lord our bun. ix. 2+. Rightcoujnefs : That he was to finifh the Tranfgreflion, and to make an End of Sins, and to make Reconciliation for Iniquities, and to bring in everlafting Highteoufnefs : That he fhould be a Ruler in Ifrael : That he j^.^ fhould fubdue our Iniquities, and cafi our Sins into the Depth of the Sea 7 ^lic. vii, 19. That he fhould be the Defire of all Nations : A. jujt King having Sal- Hag. ii. 7- Z'ation : 198 Of the GOS?EL. Zach. ix. g. vatlcH : A Fountain opened for Sin md Unckanefs ; And, the Son of Z.ic. xm. I . jiighteoufnefs with healing in his fVings. Mai. IV. z. ^^ ^^^ j^Tg^ Teftament the Gofpel is defcribed with plainer and clearer Mat i 21 Words. That Chrift is a Saviour, zndfhall fave his People from their Sins : That it is a good Tiding for the Poor in Spirit, and Sinners, for Mat. ix. 13. Chrift is come into the World to call Sinners to Repentance : Wherefore Mat. xi. 28. Chrift calls them that labour, and are heavy laden, and he will give Tohti i 6 ^^^'^ ^^fi ' ^^^^ h^-i^ the Lamb of God, who bore the Sins of the World : jonn 1. 30. ^^^^ ^^ .^ ^^^ ^^^^^ Begotten of the father, full of Grace and Truth : John iii! 1^6. That he is therefore fent of God into the World, that whofoever believeth in him, fhould not perifh, but have everlafting Life: That he is the Re- John xi. z6:furre5lion and Life, he that believeth in him, though he were dead, yet -^- fhall he live, and whofoever liveth and believeth in him fn all never dit. Hereof we can perceive, that the Gofpel is of a heavenly Thirdly, Origin, and is come from God ; therefore it is called in our Text, a Power of God. The All-knowing God feeing from Eternity that Adam and Eve fhould fall in Sin and Tranfgreffion, fore-ordained, Chrift, who is the Heart and Kernel of the Gofpel, to be a Mediator, Eph. i. 4. ^"'^ ^^^^A ^^ ^^ ^'■'^•> ^"^ S^^^ "^ ^" ^^"^' ^°P^ of eternal Life, before the Tit.'i. 2. World began: For this is the Gofpel called, 2, Mi fiery, which was kept Kom. xv'i.z'^ Jecret fince the World began : A Miflery, which from the Beginning of the Eph. in. 9. florid hath been hid in God: A Mifiery, which hath been hid from Ages., and from Generations, but now is made manifeft to his Saints, fiut although the Gofpel is from Heaven, yet God ufes to the Fourthly, Preaching of the fame. Men on Earth. In the Old Tefta- ment the Patriarchs did preach the Gofpel according to the Promife made of the Seed of the Woman, and the Promife made unto /ihraham, that in his Seed ffiould all the Nations on the Earth be bleffed. The Priefts and the Prophets did likewife preach the Gofpel of Chrift to come, the Priefts in their Sacrifices, which were all Figures to Chrift, and the Prophets in their Prophecies. In the New Teftament the Apoftles and Difciples did preach the Gofpel, firft for the Jews, and afterwards for all Nations ; after them are the faithful Minifters and Servants of God called and ordained to preach the Gofpel, though we muft not forget to mention here the faithful Servant of God, Martin Luther, whom God did ufe in the laft Days, to cleanfe the Dodrine of the Gofpel from all human Traditions and Supcrftitions, and to placeiton theapoftolick Candlefticks, that it fhould fliinc forth again, and we. thereby beinftrufted in the right Way to Salvation. We may therefore well apply to him the Vifion of Rev. xiv. 6. St. John the Divine : / faw another Angel fly in the midfi of Heaven, having the everlafting Gofpel to preach unto them that dwell on the Earth. Of the foregoing we can conclude. That the fame Gofpel, which was preached in the Old Teftament, is the fame that is preached now in the Nev/ Teftament -, fo that all they who were favcd before the Incarnation of Chrift, are faved through Faith in Jcfus Chrift, which is preached and manifeftcd in the Gofpel. By Of the GOSPEL. 299 By Faith Abel offered unto God a more excellent Sacrifice than Cain,Hcl^- xl. 4. by which he obtained IFitnefs, that he was righteous^ God tejiifying of his Gifts :■ By Faith Enoch was trcnjlated^ that he Jhould not fee Deatb,^^'^' ^^- ^' for before his Tranjlation he had this Tejiimony, That he pleafed God - By ^ , . Faith Noah became Heir of the Rightecujnejs, which is by Faith. Our Saviour fays of Abraham^ your Father Abraham rejoiced to fee my Day, johnviii, 56. and he faw it, and was glad •, namely, in Faith. We can hereof be con- vinced, that they were all favcd, and died in Faith, not having received rkb. xi. 13. the Promifes, but having feen them afar off, and were perfuaded of them, and embraced them, for without Faith it is impcffible to pleafe God. The Prophets are full of the Doctrine of the Gofpel of Chrift : They ^^b- xi- 6. tefiified before hand the Sufferings ef Chrift, and the Glory, that floould^^^^' *" "* follow : They all gave H^'itnefs to him, that through his Name, whofoever believeth in him, fhoidd receive Remiffion of Sins. And as the Prophets did preach of Chrift to come, fo did the A'poftles preach the fame of him, who was come, not for the Jews alone, as in the Old Teftament,, but for all Nations, and over the whole World. II. The Power of the GofpeK Let us now hear of the Power of the Gofpel, fince our Salvation is concealed and hid therein. If we would have the Kernel, we muft firft break the Nut. The Power of the Gofpel is not Of Eloquence, like the worldly Fhilofophical Arguments, whereby the Ears of Men can be tickled, and their Hearts be perfuaded to believe, as the Orator Tertullius would inform the Governor againfl Paul, ^wJAasxxiv. i. perfuade him to believe, that Paul was a pefliknt Fellow, and a Mover ^y '^<-" -'^^Jv- 5- Sedition : The preaching of the Gofpel is not with enticing Wcrds of Man^s p Wifdom, but in Demonfiration of the Spirit,, and of Power.. The Power of the Gofpel is neither Of the Letter -, as if there was a particular Power or Virtue in the bare Words of the Gofpel according to the Letters, againft Calamities and Misfortunes, as many fuperftitioufly imagine, and therefore abufe it, ufing the fame to their Abominations. Brentius has a Comparifon here taken of the Hiftory of Efther, That zvhofoever, whether Man or Woman, fhall ' . come unto ths King into the inner Court, who is not called, there is one Law of his, to put him to death, except fuch to whom the King fJmll hold out the golden Scepter, that he may live. This Scepter, although made of Gold, had no Power as long as it was not in the King's Hand but when the King had it in his Eland, and held it out to the Pcrfon who approached him, then was the Scepter in its right Ufe, and faved tliem who touched it from Death. Likewife is it with the Gofpel, when it is in its right Ufe, then is it a heavenly Means, whereby the Holy Ghoft operates in the Eleft of God, true Faith and Salvation, But the Power of the Gofpel is godly, and is grounded on the Proniifcs of God, and on the Merits of Chrift ; is operated by the Holy Ghoft, is received by 2O0 Of the GO ^? "Eh. . by Faith, is fealed by the Sacraments, is Hicwed-jn feveral godly Effeds, and ;s conckiucd of the final Caufes. The Promifcs of God are all the Scripture Texts called, which treat of the Grace and Mercy of God towards Sinners, chat he wiils not their Death, but that they fliould repent and believe in Chrift, and be faved, and obtain everlafting Salvation. Chrift and his Merits is the Kernel of the Gofpel. Under the Merits of Chrift niuft be reckoncti, not alone all Good that he has procured for us but alfo all Evil that he has redeemed us from. The good Things, which Chrift has procured for us are, the perfe6l fulfilling of tlie Law in Rom. X. 4.ourftead.: For Chrijl is the End of the Law fcr Righteoufnfifs, to every zCor.v.iS. Qfig ^h^t l/eli.veth: Reconciliation unto God, God hath reconciled us to Johni. 12. himfelf by Jejus Chrtft : The Adoption to Children, as many as received him^ to thtm gave he Fewer to become the Sens of God : The Gift of Q ^ • r f. ^^^ Holy Ghuft, becaufe -ye are Sons^ God hath fent forth the Spirit of Rom. V. 21. his Son into your Hearts : And the eternal Life, GrG£e reigneth through Right eoufnefs unto eternal Life by Jefus Chri[t cur Lord : The Evil t Cor. V. 21. wherc-from Chrift has redeemed us, are Sin and Inquitie.c, God hath mede Rem. V. ic. him to beSinfor us who.kne"ji no Sin, and the Punifhmcnt for Sin, for if when we tzere Enemies, wewere reconciled to God by the Death of his Son, Gal. )ii. 13. jnuchmore heir,grcconciled,wefidouldhefavedbyhis Life : Chrifi hathredcemed ^ • "• H- ^^^ from the Curje of the Law, being made a Curfe for us : 'Through Death Chrifi dcftroyed him, that had the Power of Death, that is, the Devil, TheHoiyGhoftis powerful by the Word of the Gofpel in Man's Heart. For as the Manna fell down with the Dew, {o is the Dew of the Grace of God, and the Power of th. H:;ly Ghoft mixed with the Manna of the Gofpel, and it is therefore called in our Text, the Power of God unto Salvation, ts every cne that believeih. Faith receives the Word of the Gofpel, and in the Gofpel the Grace of God, and Jcfi.s Chrift, with ail his Merits ; which we can fee of the Examples of the Jews, \\\\o heard the preaching of St. Peter on the Day of Pentecoft ;. of the Chamberlain, Cornelius, Lydla, and others. 1 he Sacraments feals and confirm.^ to us thci'romifes of God preached and manifcfted in the Gofpel ; for all what is promifed in the Gofpel is fealed and confirmed by the Sacraments., Several godly Effefts convinces us likewife of the Power of the Gofpel, namely, that it reveals to us the Council of God concerning our Salvation, and is therefore called the Revelation of th: Mificry : That it encreafes Faith in the Heart, and confirms the fame, and is therefore called, the Word of T'ruth : That it afTures us of the Grace of God, and Reconcilia- tion unto God, and is therefore called, -the gracious JVord : That it regenerates us, and therefore calk-d, the good Seed : That ic gives Knowledge of Sahation by the RemiJJion of Sins, and therefore called the gecd Word of Gjd : That it affjres us of the Adoption unto Children, and the eternal L>ife, and therefore is called, the IVord of Life : That it o;ives Iviat. xi. 24 Rom. xvi 7 Z John i ' -_ Luke \v. 22 Mac. xiii. ■37 Luke i. ; '' / • Kcb. vi • > Phil ii. 1 5. 0///j^ GOS PEL. 201 gives Comfort, and Peace to the Confciencc, and therefore called, /^Eph. vi, 15. Gojpel of Peace : And that it brings us at laft to life Everlafling, and is l\\iixdovtCd\\c'}^ the Gofpel of Salvation. Epb. j. 13. The fipal Caufes, why the Gofpel is made manifefted, and revealed, are the Glory of God, and the Salvation of Mankind. The Glory of God we can fee in the Miracle of the pcrfonal Union of the godly and human Natures in Chrill, which is called in the Scripture,. a great Mifiery -, and likewife in his great Mercy, that he would rather give his only Son- to die for us,, than that we Ihould be loft. The Salvation ot Man is alfo a final Caufe of the Manifcflarion of the Gofpel ; for, fince we could not be iufl:ified by the Law, therefore was God fo gracious to reveal to us in the Gofpel, his fecrct Counfel concern- ing our Salvation, that through Chrift is preached unto all, the Forgivenefs A&.i viii. 3S, if Sins, and by him all that believi are jufiified. Thereof we can fee 39« that the Power of the Gofpel, is Conditional, and the Faithful alone have good thereof. God lets his Gofpel be publifhed for all Men, and it is his ferious Will, that all 1 Tim. ii. 4, Men fhall be faved, and come unto the Knowledge of the Truth. And he has likewife promifcd, that he will give Power unto his Word, to con- vert the Heart of Men. Chrift is a Saviour for all, and the Promifes of the Gofpel are univerfal j but there is a Condition, by, namely, that we fhould believe. The Power is hid and concealed in the Gofpel like the Milk in a Woman's Breafl, but Faith muft draw it out, like the Child the Milk out of its Mother's Breaft : As we are condemned through Unbelief, fo are we likewife faved through Faith. Hereof we can fee why all they who hear the Gofpel, arc not faved, but the moft Part are damned -, the fault thereof is not in the Gofpel, but in Men themfdves,. who will not obey the Gofpel, nor embrace the gracious Means offered in the Gofpel •, and therefore bccometh the Gofpel to them through their own Difobedience and Unbelief, the Saviour of Death unto Death. 2. Cor, ii. 16. A.Ithough the Law and the Gofpel are not one,' yet arc they not againft one another, but they go as Hand in Hand, and agree in Origin, and in the final Caufes. They agree in Origin. The fame Lord and God, who gave the Law,, has likewife given tlie Gofpel. If now they two were againft one another, then would follow thereof, that God was againfl himfclf, fince he has revealed his Will in them both. They agree likewife in the final Caufes. TheDo6lrine of the Law and the Gofpel promife us both the everlafling Salvation ^ the Law through Works, the Gofpel through Faith, for what the Law could not do, /,; Ro^^-^"'-3.4 that it was weak through the Flefh, God fending his own Son, in the Like- ^^P (^f f^^M Flefh, ' and for Sin condemned Sin in the FlefJj, that the Righteoufnefs of the Law might be fulfiled in us, who walk not after the Flefh, but after the Spirit : Yet notwithftanding, there is great difference between the Law and the Gofpel, as we can fee of the following. Firff, tot Of the GOSPEL. ' . ,FirJf,'Of the Manner of Revelation. The Law is partly known by Rnm. 11. 1 J. Nature, fince it was written in the Creation in Man'* s Heart \ but the John 1. 1 8. Qofp-1 is a Mifterv hid for human Reafon, but declared and revealed cfthe Son of God^ who is in his Fither*s Bofom. Secondly^ Of the Subjed. The Law prefcribes good Works with Commands and Threatnings •, the Gofpel prefcribes Faith, that we- by the fame muft ci'ry'-'-xcp Jcfus Chrift, and by him the Reiniffion of Sins, Jufl:ific.ition,andSalvaioT -, the Law commands, the Gofp.l fhews Reward: Thirdly, Of the Conditions. The Hromifes ot the Law are with luch Conditions, that we muft fulfil the fame in all is Commands and not depart therefrom in the leaH- : The Promifcs of the Gofpel are of Grace, and will be fulHUed if we will but receive the fame through Faith, and beii'^ve. Fourthly^ Of the Effe6h. The Law puniHies and terrifies a Sinner •, the Gofpel publilhcrs the Forgivenefs of Sins, and with powerful Comfort raifes up, wherefore it is called the Word of Salvation, and the Gofpel of Peace ; The Knowledge ot the Law fliewsthe Evil of Sin -, the Comfort of the Gofpel rejoices the Heart : The Law is a Hammer, which breaketh down the finful Hearts •, the Gofpel is an Ointment, which healeth the wounded Confciences. •iTim. 1. 9- Fifthly^ O*- the Perfons. T'he Law is mad^ for the Lawlefs and Bifohe^ dient, for iheUngcdly, and for Sinners^ for Unholy and Prcpkane -, but the Lukeiv. iS. Gofpel muft be preached to the Poor in Spirit, and to the brokenhearted, wko ft-el the Wrath of God in their Confciences, and are afraid thereof. It is very needful for us to know thefeDiftcrtnces between the Law and the Gofpel, ob account of ihe following. iT?, In the Article of Juftification. We are not juftified by the Law, for that is Weak through the Flcfh •, but by the Gofpel, which is a Power unto Salvation, to every one that believeth. The Law muft be preached, that we can learn thereof to know- the Works which we ought to do, but in the Work of Juftifieation muft we know, that there is always war between the Merits of the Law., and the Grace of the Gofpel, tor we can deferve nothing with our good Works. idly. In -tlu- right life of the Keys of Heaven. TheRemifHon of Sins fliall not be procLimed to unconverted Sinners, but on the contrary, the Rom. ii. q. Wrath of God by the Law •, that Tribulation and Anguifo foall be ufon every Soul of Man, that doth Evil : But unto rhe Poor, and of a con'iite Spirit, aP'.i they that tiemble at the Word of the Lord, Iball the gracious Proaiifes of the Gofpel be proclaimed. Let us tharik and pra'fe God for the glad Tidings of his Grace offered to us in the Gofpel, and let it be cur only Comfort In all yfff^iSfions, and ■at Icijl in Death, that we may her£after receive the eternal Life in JlJus CLritl our bleffed Saviour. Amen. XX-. S E R M O N. Of the NEV/ ^nd OLD TESTAMENT. 20,^ XX. SERMON. OF ne OLD and NEW TESTAMENT. The Text, Hebrews IX. 15, 16, 17, 18, 19, 20, ver. C/6r//? is the Mediator of the New T^cfiamait^ that by Me am of Deaths for tht Redemption of the Tranfgrcfjiom that were wider the firjl ^ejl anient^ they which are called might recci've the Prowife of eternal Inheritance : For where a Te/iament is, there mufl alfo of Neceffty be the Death of the Teflator : For a Tejiatnent is of force after Men are Dead^ otherwife it is of no Sti eugth at all^ whilji the Tefiator liveih : Whereupon neither the firji Tef anient was dedicated without Blood : For, when Mofes hadfpoken every Precept to all the People^ according to the Lais;, he took the Blood of Cahes and Goats, with Water and fcarlet Wool, and Hsfcp, and fprinkled both the Book and all the People, faying, this is the Blood cj the Tejiamentj which God hath enjoined unio you. Introduction. r"Tr*^HE Lord commanded Afi9/^j : '^hou. fioalt make two Cherul^ims Exod.xxv.it I of Gold, of beaten Workjhalt thou make them, in the two Ends of the Mercv Seat : Thefetvvo Chcrubims were Figures to the two Teftamcnts, which we call the Old and the New. The firft was made with x.\\Q.JeiJuifrJ Nation, the latter with all Nations on Earth ; the Lord fpeaketh himftlf of thcfc two Teftamenrs by the Prophet Jeremiah , faying, Behold, the Days come, faith the Lord, that I will make a new ]^r.xxx\.i\. Covenant with the Hciife of Ifrael, and with the Houfe of Judah ; Not 3^' 33- according to the Covenant that 1 made with their Fathers in the Day, that 1 took them by the Hand, to bring them out of the Land (?/F.gypt, which Covenant oj mine they broke ^ although Iwas an Hujh and unto them, faith the E e Lord, 2C4 Of the OLD and NEW TEST AM E N T. Lord. But this Po all ht the Covenant th^J I -will make with the Houfe of Ifrael, Jfttr thcje Bays, Jaith the Lord, I zvillpiit my Law in their in- ivard Parts, and write it in their Hearts, and will be their God, and they pall be my People. The two Cherub'uns flood over the Mercy Scat, Tf'hich v/as the Cover over the Ark. The Ark was a Figure of Chrift ; the two Teftaments have likewife regard to Chrift : The Old Teftament fnewcd him afar olf, and to come ; the New fhews him prefent, and come ; ThcFaces^f the Chcrubims looked one to another ; thcOkl and New Teftament hkewifc look one to another : The Old Teftament is made manifeft in the New •, and the New lays concealed in the Old ; The Old contains the Promifes and Prophecies of Chrift ; the New fhews us the fulfiling of the Promifes and Prophecies : The Old is illuftrated by the Nev/ ; the New is founded on the Old ; And the fame Jefus, who ap- peared often in human Shape to the Foic-Fachcrs in the Old Teftament, is now in the New, manifefted in the Fleih, and is become a true Man. God ufed to give Anfwer from between the two Chcrubims. Vv'e cai find godly Anfwers in both Tfftamcnts. We will according to our ■ ' Text, fpeak here of thefe Two Teftamcnts, and thereof hear. First, IVhat the Old and New Tejiament is. Si-coN'Dj PFkerein they both do agree, and difagres. Explanation ofthe Text. . 1. What the Old and New Teftament is. We cannot rightly underftand a Thing, except we know before Hand what the Words fignifies. Although the Teftament according to the Word has feveral Significations, and fignifies, i_/?, A Covenant made between two Parties, which comiprehends what muft be done, and is Gcii.xxi. 32. confirmed with Oath, Sacrifices and eating together-, -a.^ th? Cs^venara of Abraham and Abimeiech : idly. The Covanant that God promifed with Oath to fend the Mefliah to the World, ^hi^rdo^ Zach&rias the Luke i. 72. Prieft, fays in his Song, that God will remember his holy Covenant -, in Adtsui. 25. j.^g^j.j J.Q j.1^-,5 did St. Peter call the Jews, Children of the Covenant ; Q^dty, The Jaft Will of a Perfon concerning the Difpofal of his Eftate f \ — ^ among his Heirs after his Death ; of which St. Paulhy^, a Manx's Cove- ^ nant, if it be confirmsd, no Man difannuleth, or addeth thereto : Yet not- withftanding the moft agreeable and principal Signification here, is, that the Teftament fignifies a Covenant between God and Man, wherein God promifes his fpirkual Gifts unto Men, and confirms it with certain Seals, whereby Men promife and oblige thcmfelves to Obedience ; ■ Such TwoTeftaments has God made with Men, the Firft in the Old, the Second m the Nevvi and although there is but one Faith, one Way to Salva- tion, and one Manner how to be reconciled unto God ; yet is there Two Teftamcnts, the Firft seceded with the Jews in the Old, the Second with ail' Nations on Earth in the New; Which can be proved by the following, Firft, Of Of tk OLD ^nd NEW TESTAMENT. 205 ft Firft, By Scripture Texts, which fpcak of the Two Teftamcnts, the Old and the New : Behold the Bj.ys come faith the Lord ^ that I will]<^^^■^^^^^$^' make a new Covenant w'nh the Ihufe of Ifrael, eind with the Houfe of Jiidah ; Not according to the Covenant, that I made with their Fathers in the Day that I took them by the Hand^ to bring them out cf the Land of Egypt, mbich my Covenant they broke ^ although I was an Hujband unto them, faith the Lord : But this fhall be the Covenant that I will make with the Houfe ^/Ifrael, After thofe Bays faith the Lord, I will put my Law in their inward Parts, and write it in their Hearts, and will be their God, and they fhall be my People. The Two Tellaments arc mentioned in thefe Words '•, the Firft made with the Jews, whom God brought out of the Land of Egypt, and gave his Law unto them on Mount Sinai : This Teftament was grounded upon the Juftice of God, and the perfed Obedience of the Jews : The Second is made with all People on Earth, and is grounded on the Mercy of God, and Faith of Men. Secondly, By the Names which is given to thefe Two Tcftaments : They are called, the Lefi and the Better •, the Letter and the Spirit -, Heb.vii. 22. the two Covenants, the one from the Mount Sinai, which gendereth to ^cb. vm. *. Bondage, and the other from Jerufalem, which is above ^ and gendereth ^^ Gal^^iv^ii' Freedom. 26. The Old Teftament was a Covenant of Command, v/hich God made with the Children of Ifrael Four Hundred and I'hirty Years after the Promife made to Abraham, when they were brought out of the Land of Egypt, with giving by his Servant Mofes on Mount Sinai, the Laws whereafter they fhould live, and promifing unto them all temporal and eternal BlefTings, if they obeyed and fulfiled the Law : This Covenant was written in a Book, whereby the People, did promife to obey, and to live accordingly •, whereupon this Covenant was coniirmcd on both Sides with the Blood of Calves and Goats, and fealed with the two Sacraments ; the Circumcifion, and Eafter-Lamb." The Apoftledefcribcth this Teftament alfo in our Text, Neither was the fir fl Tejlament dedicated without Blood : For, wh^n Mofes had fpoken every Precept to all the ■ People, according to the Law, he took the Blood of Calves and Goats^ with IVater, and fcarlet Wool, and Hyffop, and fprinkled both the Book^ and all the People, faying, this is the Blood of the 'Tejlament which God hath enjoined unto you. ObfeTVc, God made a Covenant before with Abraham, of which he fpeaketh himfclf often to the Children of Ifrael, though, when there is mention made in the Scripture of the Old Teftament, thereby muft be underftood the Covenant which God made with the Children of Ifrael, after they were brought out of Egypt, as we can fee by the Words of Mojes, when he faid to the People : ^he Lord cur God made a Covenant ^^^^ ^ ^ with • • '3' ao6 Of the OLD and NE V/ TESTA MEN T. with us in Koreb ; the Lord made net this Covenant with our Fathers, hut with us, even us, who are all of us here alive this Day. Bur, that we may better underltand the Nature of this Teftament, we will explain it with the Companion of a Covenant, fmce^the Apollle calls it fo in our Text : When a Covenant fliall be ereded, then mufl: there be obferved thefe four following Articles, i. The Perfons who make the Covenant with one another. 2. The Covenant itfe If in all its Claufes and Points. 3. The Confirmation of the Covenant with Hand and Seal: And, 4. The Caufe why fuch Covenant is made. Thefe four Parts are all found in the Old Teftament. I. The Perfons are, on one Side, the holy God, whom the Apoftle calleth in the foregoing Verfe before our Text, the living God. On the other Side, the Children of Ifrad, whom God had brought out of the Land of Egypt. Thefe two Parties were properly concerned in this Exod ^-xlv 8^°^^"^"^' ^^ Mofes faid. Behold the Blood of the Covenant^ which the . Lord hath made with you concerning all thefe Words. 1. The Covenant in itfelf, was this ; That God gave unto them his Exod. xix. 5, Law, and promikd thereby, If ye will obey my Voice indeed, and keep my $. Covenant, then ye Jkall he a peculiar '■Treafure unto me above all People ; for all the Earth ■ is mine, and ye Jhall be unto me a Kingdom of Priejls, and an h.ly 'Nation : That is, they fliould have the blefled and promifsd Land of C^;M(^;? for an Inheritance here, and eternal Life hereafter. On , . the other Hand did the Children of i/r^^/ promife, and fay, All that the "' Lord hath faid, will we do, and he obedient. 3. The Confirmation of the Covenant was : That Mofes, who was a Mediator between God and the Children of Ifrael, wrote all the Words of the Lord in a Book, and facrificed Oxen, Calves and Goats, and took of the Blood with IVaUr, fcarlet Wool and Hyffop, and fprinkled it on the Book, and on the People for a ^ejlimony. The Words Mo/es ukd, were, Exod xxiv.8 Behsld the Blood of the Covenant, which the Lord hath made with you concerning all thefe Werds -, in general the Glory of God, and their own Salvation in particular. 4, The Caufe why God made this Covenant with the Children o^ Ifrael, was, that if they were obedient, and fulfilled their Part of the Covenant, then would God likewife fulfil his Part and give them temporal and eternal BlefTings ; but if not, then fliould they exped temporal Curfc and eternal Damnation. All this had regard to the Covenant, which God would make after- wards in the New Teftament. By the Blood of Calves and Goats, was fignified the Blood of Chrift, which was to be fhed for the Ranfom of the whole World -, ^hat by Means of Death, for the Redemption of the *Tranfgrejfions that were under the firji Tefiament, they which are called might receive the Promife of eternal Inheritance, The Of the OLD and NEW TESTAMENT. ic; The Meanirg hereof is: That as the Blood of the Sacrifice (in Refpedt to Chrift) wliich was fprinkled in theOld Tcftament, could redeem Men of theTranfgreffion which.they had committed under the Old Teftamcnt; fo fhould tiiC Blood and Death of Chrift reconcile the Sins of all them who had lived under the Old Teftament before his Incarnation, and like- wife of them under the New Teftament after his Incarnation. This Covenant, with all its Laws and Ceremonies are now at an End, and do not concern us Chriftians, for it ihould not laft longer than till the coming of Chrift, as the Lord faid. Behold the Days come^ faith the ]ev. xxxi.3r. Lord^ when I will make a new Covenant : The Apoftle St. Paul explaineth this word New, alfo ; In that he faith a New Covenant, /^^ Hcb.viii.13. hath made the firjl Old. Now that which decayeth, and waxsth Old, is ready to vanifj away. The Moral Law, or the Ten Commandments, which were likewife made a Part of the Old Teftament, is neverthelefs in full Force in the New ; for, before they were given on Mount Sinai, and alfo made a Part of the Old Teftament, they were written in the Creation in the Heart of Men, and they therefore can not be looked upon as alone belonging to the Old Teftament made with the Jews, but alio to the New made with all People and Nations on Earth. The New Teftament is a gracious Covenant made by God with all Men, and grounded 'on Jefus Chrift, and his Merits, who put away the Old Teftament, and ereded a New, which he began in his Baptifm, preached and proclaimed in his minifterial OfRce, and confirmed 'the fame with his innocent Blood on the Crofs. God offers in this Covenant to all Men all heavenly and fi^jiritual Blcftings in Chrift, namely, the Grace of God, the Forgivenefs of Sins, the Holy Ghoft, Juftification and eternal Life J but he confirms and Seals them alone unto the Faithful. As there was four Parts in the Old Teftament, fo is there likewife four Parts to be obferved in the New, namely, Fif'Jl, The Perfons are on one Side, God •, and one the other Side, the whole World, or all Men in the whole World. The Old Teftament was made alone with the Jews, but in the New is the Grace of God, that r^- .. hringeih Salvation, appeared to all Men. * • Second, The Covenant in itlelf, is •, That God has fent his Son into the World, and offers to all Men in the fame, his Son, his Grace, the Forgivenefs of Sins, the Holy Ghoft, Juftification, and all the Benefits which Chrift has procured with his Birth, Sufferings and Death •, and all to the End, that we ftiould have the eternal Life of Grace. Wherefore God demands nothing elfe of us, than that we fhould believe and be baptifed ; where- by he, that is baptifed, promifeth to deny the Devil and all Works, to believe in God the Father, Son and Holy Ghoft, and to live a godly Life. Third, 2o8 Of the OLD ^;2^NEW TESTAMENT. " Third, The Confirmation is made with the own Blood of Jefus ChriH;: For where a 'Teftament is, there mu(l alfo of Neceffity be the Death of tks Tejlator. Hereto was the Blood of Calves and Goats^ wherewith the Old Teftament was confirmed, a Figure •, wherefore Chrifl ufeth in the Inflitution of the Lord's Supper, moflly the fame Words asAIofes, only, that he callcth his Teftament, the New Tejiament, for to difcern it from the Old •, and he mentioneth his Blood inflead o{ the Blood of the Sacrifices. Mat.x.xvi.28 Thefe arc his own Words : This, (namely, what is in this Cup, and which I give to you,) is my Blood of the New Tefiament. As Mo/es'& Words fliould be underflood, as they were fpoken, and the Blood wherewith the Old Teftament was confirmed, was the Blood of the Sacrifices, and not a Sign or Token of Blood ; fo mufl likewife the Words of Chrill be underftood as they are fpoken by Chrift himfelf, namely, that the Blood wherewith the New Teftament is confirmed, and which is given in the Lord's Supper, is not a Signification or Token of the Blood of Chrift, but the Blood of Chrift himfelf, though to be underftood in a •fpiritual and facr a mental Way. Fourth, The final Caufe why God has made this New Teftament, is on the Side- of God, this : That he will give us his Grace, the Forgivenefs of Sins, Juftification, and at laft everlafting Salvation. On our Side it is, that we fliould believe, therefore he let this gracious Covenant be proclaimed by the preaching of theGofpehto all, and he fealeth and con- firmcth the fame in the Faithful by the Sacraments of Baptifm and the Lord's Supper : The Jews had the Promifes in the Old Teftament of the Land Canaan, and the eternal Life, but they fliould obey and keep the Law : We Chriftians in the New Teftament have it eafier, for there is alone required of ij^, to believe in Jefiis Chrift, and rem.ain ftedfaft in this Faith, tTien fhall wc be faved by Grace for Chrift's Sake. As lov^ing as the eternal Life is to us, as loving muft likewife our Faith be, and ^as circumfpe6lly ought we to walk, and let our Faith fliine forth in a godly Life, not with Unbelief and Wickedncfs, brake the Cove- Lukei. 74:75 "^1"'^? but honour the fcime, 2ii\<^ ferve God with Fear in Hclinefs and Righteoiifnefs before him all the Days if cur Life. God will on his Side, never brake the Covenant -, for fo faith he him- Ifa. liv. 10. felf by the Prophet Ijaiah : 'The Mountains jljall depart, and the Hills he removed, but my Kindnefs fhall not depart' from thee, neither fhall the Covenant of my Peace be removed, faith the Lord, that hath Mercy on thee. Princes and Lords make oiten Covenants with one another, and for a little Mifunderflanding, and fometimes no Caufe, break their Covenants : But the Covenant of God ftands unalterable -, and even if we through Frailty or Ignorance break the Covenant on cur Side, yet, when wc repent and confcfs our Faults by Prayer and Supplications, God will remember his holy Covenant. Thereof faith the Lord, by the Prophet Jcr. iii. I. Jeremiah, If a Man put away his Wife, and fie gceth from hinu and become another OJ the OLD and NEW TEST AM E N T. 209 uncther Ma}i s^ Jhall he return unto her c.gn'm ? Shall nit that Land he greatly polluted ? But thcu haji played the Hqrlct with many Lovers, yet return again unto me, faitb the Lord. We will now hear the ft'cond Part, which is. II, Wherein the Old and New Tellament agree, and difagrce. Of what has been faid before, we can eafil)[ judge wherein they both iigree, and difagree. They agree in the following four Articles. . 1. In the Inftituter. God has inftituted and made them both. 2. In the moving Caufe ; namely, the Mercy of God. ^. In the Subjcd:. The Old fhewed us Chrill to come, the New iliews us Chrill come. 4. In the good Promifes. God had promifed to the Jews, if they were obedient, all temporal and eternal BlefTings : God promifes to us the eternal Life, if we believe in Chrift.- They difagrce in the following. I. In the Pcrfons to whom they were given, and through whom they were given. The Old Tellament was given alone to the Jews and their Profelytes : The New is given to all of what Nation, Country and Language foever, if they will but believe, and be baptized. Mofes was a Mediatior between God and the Children of Ifrael in the Old Tellament : Chrifc is Mediator betv/een God and Men in the New Tellament : As great Difference as there is between Mofes a Servant, and Chrill the Son, as great Difference is there between the two Teftamcnts. 7. In the Time, Place and Manner. The Old Tellament was given jull after the Chldren oi Ifrael were brought out of the Land of Egypt : The New was given in the laftTime, when Chrill came into the World. The Old went out from, Mount Sinai : The New went from Jerufalem^ wherefrom the Apollies were fent to preach the Gofpel every where. The Old Tellament was given with terrible Thunder and Lightning ; The New was given with Meeknefs : Chrill did preach with a meek Spirit, and the Holy Gholl was fent in the Shape of cloven Tongues like as of Fire, and as the ru flung of Wind. 3. In Promifes. St. Paul fays, that the New teflament is efiahlifhed ]^^^\j, viil. 6. upon better Promifes than the Old : Not as if the Old did promife alone earthly and temporal Bieffings, namely, the multiplying of their Seed, the 'Lznd Canaaj!, and the Lm//V^/ Offerings, (for they had hkewife gracious Promifes which lay concealed under the earthly Figures ;) but, that St. Paul calleth the Promifes of the New Teflament better than thefe cf the Old-. Therevvidi has he regard, Firfb to the Clearnefs thereof : The New Ihines clearer than the Old. What lays concealed in the Old under dark Figures, is revealed in the New-, therefore is the Old Tella- ment compared by the Night, and the New by the Day, that as the Moon and Stars fhine in the Night, and the Sup in the Day, fo did Mofes 210 0/ rZ^^ OLD ^«J NEW TESTAMENT. ' Mofes lliine in the Old Teftament as the Moon, and the other Prophets as the Stars, until the Son of Righteoufncfsrofeupinthe New Teftament j and did lliine over the whole World with his Doftrine and Miracles. Second, To the Prefence. Salvation is nearer to us in the New Tefta- ment, then it was to them in the Old : We believe in Chrift already come, they believed in iiim, who according to his human Nature was abfent, and afar of ; they had him alone in Hopes, but we have him as between our Hands j Third, To the Excellency. The Old Teftament had Promifes of fpiritual Blcfftngs, but under Condition, that they fliould keep and fulfil the Law perfedly ; whereto the Law neither promifed, nor gave any Power : But the Promifes of the New Teftament flow out of meer Grace without any Condition of our own Merits, or Obedience. All they who believe n Jefus Chrift, and remain ftedfaft till their Lives end, fhall have the eternal Life ; whereto the Gofpel giveth Power by the Afliftance of the Holy Ghoft-, both to believe in Chrift,. and to live according to the Will of God. 4. In the Confccration. The Old Teftament was confecrated with the Blood of Creatures, as Oxen, Calves andGoats •, but theNev/ Teftament is confecrated with the precious Blood of Jefus Chrift the Son of God. 5. In the W^ritings. The Old was written on Tables of Stone ; but the New is written by the Spirit of God in Tables ot Flefli, namely, the •Hearts of the Faithful. 6. In the Continuation. The Old Teftament ftiould laft until the coming of Chrift, who ftiould put the fame away •, but the New fhall laft unto the World's End, according to its officiating Manner; and unto Eternity, according to its Powe? and Profit; therefore it is called the Blood of the everlafting Covenant, and Chrift is called a Prieft for ever. I will conclude this Difcourfe with the Words of St. Paul to the Helrews : Hfcb xiii 70 A^<7W theGcd of Peace^ that brcught again from the Bead cur Lord Jefus, 21, that ^reat Shepherd of the Sheep, through the Blood of the everlafting Covenant^ make you perfe^ in every good Work to do his Will \ working in you, that which is well-pleaftng iu his Sight, through Jefus Chrift. 2"(? whom be Glory for ever and ever. /Vmen. XXI. S E R M O N Of REPENTANCE. jii XXI. SERMON. O F REPENTANCE. The Text, 2 Samuel, XIL 13. vcr. ^^/ J David [aid ww^o Nathan, I have finned againfi the Lord: And Nathan y^j/V unio David, Jbe Lord alfo hath put away thy Sifii thou fi: alt not die. I NTRODUCTION. \\ TH'EN the Kingdom of Clirift was daily expeded, and his ■%J coming was near, that he fhould proclaim the Gdfpel of his Kingdom unto ail People, then came a lirtle before, John the Eaptiil, as the Forerunner of Chrift, according to the Prophecies'; and. preached Repentance, laying. Bring forth Fruit meet for Repentance. The /Ix is laid unto the Root of the Trees. -, therefore every Tree^ which Iringeth not forth good Fruity is hewn down, a7id cafi into the Fire : as we can read in the Gofpel of St. Mntthezv^ 111. 8, and 10. Verfes. Thefe Words contain two' Thirgs, namtly, i . An Admonition to Re- pentance, and 2. A Threatenirg, if we do not repent, I. The Admonition to Repentance is this, Bring forth Fruit meet for Repentance. The Admonition is concerning Fruits, that muft come forth of Repentance -, for Repentance is as a Tree, w'hofe Root is true Sorrow and Grief, the Leaves are hearty C onfefllon, the Flowers are the comfortable Attribution of the Merits of Chrift by a true F'aith, the Fruits are Chriftian Virtues and a new Life. As the Tree can be known by its Fruits, fo can likcwifc Repentiince be known by Works. Tlie Jews were of Opinion, that they were holy enough, and that the Baptilm of John was too mean for them, who. were of a noble Branch planted, ^/rfal.Ixxx. 8. the Vine which the Lord h-ad brought out (p/'F.gypt. Abraham was /j?.'^;> Jolin viii.39. Father^ they were the Children of the Prophets, and of the Covenant, ^^^'^^ ^''.- ^5- which God made with their Fathers. 'r/'^_y w^r*? Ifraelites, to whom per- taineth the Adoption., and the Glory, and the Covenants, and the giving Ff of 114 0/ REPENTANCE, of the Laii\ and the Service of God^ and the Promifes. Eut John the Baptiji, ihcws them, that all fuch glorious Leaves without Fruit is vain t and, if they would become well-pkafing in the Sight of God, then ought they to bring forth Fruit meet for Repentance. A. Tree ftanding on a fruitful Place, and not bringing forth t ruir, is good for nothing : Mat. xxi. 19. Our Saviour curfed the fruitlefs tig-Tree. Not every cne^ that jaith unto me, Lcrd, Lord, fhall enter into the Kingdom of Heaven, but he Mat. vn. 21. /^^^ ^Qfjj fjjg fj/jii QJ ^iy Father, which is in Heaven. God requires . Fruit of us, therefore has he planted us. JVho planteth a Vinoard and, Viovx^\\ ^^^^^^ ^^^^ of the Fruit thereof? Scknwhfays, the Root cf the Righteous yeildeth Fruit. By the Fruit we can dilcern a Saint from a Hypocrite, A Hypocrite lias fine Leaves, bit the Root of the Righteousyieldeth Fruit. The Fruits are fure Demonffrations of Faith. God requires of us not John xv. 8. alone Fruit, butalfo much Fruit. Herein, fays our Saviour, is my Father glorified, that ye bear much Frui ; on the contrary is laid and made, 2. A great Threatening on the Fruitlefs. Jhe yix is laid unto the Root of the Trees, and therefore every Tree, which bringelh not forth good Fruit, is hewn down^ and cafi into the Fire. By the/\x i^- underftood the juft Funifhment of God, wherewith he punifhes the Wicked and Unconverted, and fruidefs Chriftians -, as War, llagucs. Dearth, Rimine, and all fuch Calamities. John the Baptifi, fays, that this Jx is laid unto the Root of the Trees ; for God is a long-fuffering God, and beareth Lukexiii. 7. Jong-fufFering with us. He bore three Years with the fruitlefs Fig-Tree, and fufFered it to Hand even the fourth Year, before he commanded the Gen vii 11. Dreffer of the Vineyard, to cut it down. He fpared the firft World One Gen. XV. 16. Hundred and Twenty Years, before he fent the Flood. Fie bore Four Hundred Years with the Iniquity of the /Imorites, before he punifhed Jonah iii. 4. them. He'gave the Ninevites forty Days to repent, and be converted. But, v/hen the Long fuiTering and Forbearance of God cannot lead any one to Repentance, then he cutteth him in his Juftice, though not intirely from the Root •, as we can fee of the Tree in Babylon by the.Propher Dan. iv. 14. Daniel, whofe Branches were cut off. the Leaves fijaken off, and the Frutts Hab. iii. ■2.. Jcattered \ but the Stump and the Roots remained in the Earth. For iri the Midfi oflVraththe Lord remembreth Mercy. If we will not* be moved and repent by fuch, then follows •, That every Tree, which bringeth not forth good Fruit, is hewn down, and caji into the fire. When the Long-fuffering of God turns to V/rath, then is there -no longer Salvation for the Tree -, the everlifting Fire is prepared in Hell, for all fuch fruit- Ifa. Ixvi. 24. j^fs Xrees, where they fhall burn, and not be confumtd : Their IVorm fhall not die, neither fhall their lire be quenched. That we may not be like Trees, who are full of Leaves, and have no Fruits, let us, according to the Example of David, be encouraged CO Repentance, and out of our Text behold the Tree of Repentance. First, 0/ REPENTANCE. 113 FiR^T, In lis Root. Second, In its Branches. Third, In its Fruits. Explanation of the Text. I. We will look at the Tree of Repentance in its Root: The Heaven is free from Sinners. Fcr there /hall in no wife enter into Rev.xxi. 27. it any Thing that defiletb. If we imagine, that they alone who have never finned, (hould come in there, we would ail be poorly off ; But it is o-ur only Comfort, that the Lord, according to his great Goodnefs, hath promifcd Repentance and P'orglvcnefs to them that have finned again ft him; and of his infinite Mercy hath appointed Repentance unto Sinner* that they may be faved. This Appointment of God is, 1. Needful. We fall through Sin and Tranfgrefllon out of the Grace of God into his Wrath, which is fearful ; we depart thereby from the Promifes, which we made in our Baptifm, and are tranflated out of the Kingdom of God's dear Son into the Power of Darknefs •, we loofe our Peace and Reft with God, and like wife the Holy GhoJ, and become troubled and frightened in our Confcience ; and we alfo do lofe by Sin and Iniquity, Faith, Love, Grace, and eternal Salvation. He that rightly confiders this miferable Condition, can eafily judge how needful Repen- tance is. Upon Sin follows Punifhment, both temporal and eternal, from which nothing can help us but Repentance -, which is the only Means . v/hereby we can come again into the Grace of God, and efcape the Puhifli- ment of Sin, Sin is a deep Pit, but Repentance is a Ladder, whereby we can climb out of this Pit, and come into the Grace of God. Sin is a . Lion, but Repentance is Sa^npjan^ who by the Power of the Holy Ghoft, can deftroy this Lion. And fince we fin daily, then mufi we repent daily. The daily Bread is not fo needful for our Bodies, as Repentance is for our Soul ; therefore has olir Saviour placed thele two Petitions ^ after one another. Give us this Day our daily Breads and forgive us our Trefpaffes. Repentance ought to be our daily Work. 2. It is of Grace, without any of our Merits, W herewith have we de- ferved this of God, that he has been fo gracious, and appointed Repen- tance unto us for our Good and Salvation.? Hence lliines forth, thiit the Lord 2 ?et. iii. 9. is Long-fuffering to US-ward, not willing that any fJjould perifh^ but that allfhould come to Repentance. Befides, God lore-cometh us with his Grace, and giveth us godly Thoughts, and enlightens the Eye of our Knowledge, fo that we can fee our Error, and thereof be convinced, and ?.bhor all Sin and Evil. As one who in the Dark goeth into a Room full of poifonous Vermin, and lays himfelf down to reft, is terrified, and runneth therefrom, if another bringeth in a Light, whereby he can be- hold his dangerous Condition ; fo is it with a Sinner, he underftands F f 2 not 114 Cy^ REP ENT ANCE. not of himfclf his miferable Condition, before God through his Mercy and Grace, enlightens him, and he thereby perceiveth, his miferable Con- dition, a-nd repents. Pfal Ixxv " 3' ^^^^ Godly. Repentance r^w^//:> neither from ihe Eajl^ nor from the Wefi^ nor from the Souths nor fr >m the Mountains in the Wildernefs \ neither is it wrought after Men *£ Will in their Heart, but it has an heavenly Origin. God himfell is the effecting Caufe in our Repentance. The Ezek.xxxvi. Lord faith •himf;^lf, by the Prophet £2^^/?/ .- A neiv Heart alfo will I ^ ' give you ^ end a new Spirit will 1 put within ycu^ and I will take away the ficny Hearty out of your hlefh^ and I will give ycu an Heart of Fkfh. God effecfts th.e Converfion in us by the preaching of his Word, and by his Minifters. The Word comprehends the Law and the Gofpel. The Eaw terrifies our Heart, and bringeth Men to the Knowledge ot his Sins, and fhews' Jer. xxlii=29. us the Wrath of God over Sin ; and is therefore compared, by a Hammar^ that bree.keth the Rocks in Pieces^ and by a two edged Sword, that pierceth through the Confcience, The Gofpel effects Faith and Comfort in our Heart, in pointing out to us JefusChrift the Mediator, who has fatisfied tor the Sins of the World ; and in affuring us, that God wi!l forgive all repenting Sinners for the Sake of the Merits of Chrift. This is a great Comfort. The Minifters help likevv'ife to promote our Converfion, and are there- 1 Cor. iii. 9. fore called Labourers together with God, and Ambaffadors for Chrifi, 2 Cor. V. 20. l^athan was fent to David, Jnanias to Paul, and Peter to Cornelius, Ad.sxxvi.iS. Paul was fent to the Gentiles, to open their Fyes, and to turn them from Darknefs to Light, and from the Power of Satan unto God, that they jnay receive Forgivenefs of Sins. God ufeth alfo Crols and AfPiiiflion to the promoting .of our Converfion -, for what is Crofs and Chaftifement but aSam.xIv.-o "^^^^^'^ preaching of the Wrath of God over Sin. As Abfalom did fet on Fire the Barley Field of Joab, when he would not come to him ; fo fends God hkcwife Crofifes, when we will not turn to him. 4. It is Univcrfal. Repentance is not for David alone, neither for the ,, . Righteous, for they that be whole, need not the Phyfician. But God Aasxvii.-o'. commandeth all Men every where to repent. What the r'rophet iV"<«/^^;/ faid unto David, Thou art the Man, may every one of us fay unto him- zSam. xii.7.^^j|:^ Yhou art the Man that muft repent- Every one put with M?/}j his Hand in his ov/n Bofom, and he fhdll find that it will come out again Job xiv. 4. Icperous •, for who can give a (Jean of an Unclean ? A contrite Heart is needful andfuitable for rich and pcror, high and low. The whole Man, confiding of Soul and its Faculties, and Body and its Members, mufb all be converted : The Mind, which was corrupted, full of Darknefs, Igno- rance and Vanity, muft be altered and become inclined to God and the godly Things : The Will, which was alone inclined to Evil, mufl: alfo be altered, and become likewife inclined to all Good, and to- obey, and follow 0/ REPENTANCE. 115 follow the Commands of God. Therefore is true Converfion defcribed in the Scripture with thefe Words, to turn from Sin ^ [rem wicked Wnys^ ^'^^'^Z^ '>''^^^- jrom Di>rknefs to Light, and from the Power of Satan unto God -, which l^v _ .. cannot be done without entirely altering the Will and iV^ind. The Bo dy ' ^ ^^' with all its Meriibers are fuil of Sin. The whole Head is Jiik, and the '(si. I 5, 6. whole Heart faint y from the Sole af the Foot even unto the Head, there is no Soundnefs in it, lutlFcunds and Brui/es, andputrifying Sores. They mud all lliew Token of Convcrfion ; the Heart muft figh, the Eyes mull weep, the Knees muil bend down, and the Mouth muft confefs with David, I have finmd againfl the Lord. II. We are to behold the Tree of Repentance /« its Branches, We can lightly conclude hereof, what Repentance is in its Branches, namely, a fpiritual Alteration in the whole Man, efFecfted by the Holy Ghoft, by the Service of the Law and the Gofpel. In which Alteration Man dothferiou'ly grieve over his Sins, and defpaireth not, but v/ith a true Faith cleaveth to the Promifes made- in the Gofpel concerning the Forgivencfs of Sins, alcne for the Sake of Chrift, whereafter he en-* deavours, by the Grace of God, .to live a better Life. The Tree of Repentance has two Branches, namely, Contrition and Faith. Contrition being the fir ft Branch of Repentance, contains thefe fix following Parts, namely, Firft, Knowledge of Sin. None can rightly repent and be grieved over his Sins, if he does not know them. A Patient cannot be grieved over his Sicknefs, as long as he doth not know that he is fick. The Lord requireth fuch Knowledge cf repenting Sinners. AckncwUdge tkine Iniquity, that ]lv. iii. 13, thou hafi tranjgreffed againfi the Lord thy God, Secondly, I'he perceiving of God's Wrath againft Sin. He that knows his Sins rightly, perceivcth at once that he by his Sins has provoked God, and* has brought the Wrath of God with all temporal and eternal Curie and Damnation over him •, for, on the pleafing Trees of Sin, grows always deceiving Fruits of Funifnment. Thirdly, Terror of Confcience. He that feeleth and perceiveth the Wrath of God, muft certainly be terrified in his Confcience, for the Check of Confcience is a Poft-crrant from the Juftice of God, and is therefore called, fpiritual Poverty, fpiritual Captivity and Bands, and hearty Sorrow. Fourthly, Submiftion for the Majefty of God. He that knoweth and linderftandeth how greatly he has provoked God, which is the higheft Good, and the greateft Majefty, humblcth himf:lf before God •, fince he perceiveth, that it God would do with him according to his Juftice and Power, he woald be deftroyed in a Moment. Fifthly, Confeftion of Sins. He that rightly knoweth his Sins, and repents, will certainly confefs with the Mouth as David, I have finned againfi 2i6 0/ REPENT AN CE. agahft the Lord. God requires fuch ConfefTion of all repenting Sinners, X John i, 9. and promifes Forgivenefs, // we confefs cur Sins., he is faithful and jujt to for give us our Sins, and to clean fe us from all Unrighieoujnefs. Sixthly., Hatred and Averfion for Sin. He that feriouriy repents, and perceiveth how he has provoked God, and has brought the Wrath of God upon himfelf, he "has afterwards Averfion and Hatred to Sin, and abhors to do the leaft Wickednefs, or any Tiling againft the Command of God, In thefe fix foregoing Parts confifl: a true Contrition, which cannot be effected of Men by their own natural Power, but the Holy Ghoft mufl: efFcdl the fame, or clfe it is but a hypocritical Converfion. For there is great difference between a true, and a hypocritical Contrition. A true repenting Sinner looketh moftly to God, whom he has offended, and is grieved tnereover : A Hypocrite feekethmoft to human Laws, Judgment, and Punilhment, and is afiTaid therefor. A true repenting Sinner knoweth not alone his outward Crimes and Sins, but alfo the. fecret Fauhs of his Heart : A Hypocrite beholdeth alone his outward Wickednefs, and if he finds none, he conceits himfelf to be innocent. A true repent- ing Sinner looketh not alone on the temporal but alfo eternal Punifhment, and is affraid therefor •, but he is rifen again by Faith in Chrift : A Hypo- crite is alone affraid for temporal Punilhment, and if the eternal enters into his Thoughts, it bringeth him often into Defpair. But, that none fhould think that fince Contrition is the Effe6l of the Holy Ghoft, he muft not be concerned thereabout, but leave it entirely to the Holy Ghoft, (who knows his ov;n Time and v/ill efteft it when he fees fit,) and that in the mean while he mayhve as he pleafes : he muft learn to know, that the Holy Ghoft worketh true Repentance in Men, though not without Means, but by Means, to wit, by the Preaching of the Law-, whereby he fhews us our Sins, knocketh on our Hearts, as with a Hamhier, and lays the Wrath of God before our Eyes. As the Child- cren of Ifrael were terrified in the giving of the Lav/, and were affraid of the Thunder and Lightning, and the iounding of Trumpets, and the Voice of God, fo that they not alone removed far off, but even faid, Exod XX iG ^^^ ^"^ ^^^ fpsak with us, kjt Wf die ; fo likewile is a true repenting Sinner terrified by the Preaching ol^ the Law. Thereupon follows the inward Teftimony of the Confcience, which accufes and condemns them. The Holy Ghoft ufeth often the Examples of God's Vengeance and Wrath over Sin; as the fiift World, Sodom and Gomorrah., Jerufalem., yea, even the Son of God himfelf, who is the greateft Example of God's Vengeance over Sin. Faith is the fecond Branch on the Tree of Repentance, and compre- hends thefe three following Parts, namely, Firji., Knowledge-, thatweknowby God's Word, Jefus Chrift, accord- John xvii. c.'"g fo his Peifon ard Office?, This is Life eternal., that they might know thee the only true God, and Jefus Chrift, whom thou haft fent. Secondly, Of REPENTANCE. 117 Secondly^ Confcrt, that we not alone know by the Word of God, Vv'hat Jefus Chrift is according to his Perfon and Ollices, but likewiJe confent in the fame, and acknowledge the Hime to be true, which is called in the Scrij^tiire, tht Obedience of Faith : The fFord mixed with ^^'^■^^'^•'2^- faith, and a fure Demonjlration. Thircly, A fincere and hearty embracing of Chrift and his Merits : For fince Chrift and his Merits are gracioufly offered unto us in theGofpel, on God's Side, then it is juft, th.it we on our Side embrace and receive him with a true Faith ; and then it can be faid, Whofoever believeth on Rom. x. n. him^ Jljall not he ajhamed^ In cheie three Parts confift a true Faith ; but the laft Part is the moft Principal. For there is none among Chriftians, who does not know Chrift, who he is according to his Perfon and Office, and acknowledges it to be true what is written of him : But there are tew, who embrace him and his Merits -, which we can fee by their Living. By a true Faith muft be a new Obedience, whereby aChriftian provcth his Converlion to be fincere. New Obedience confifts in, to hate Evil, and to ftrive after Good. This is called in the Scripture, Crucifying of the Fleflo^ and the renewing of the Spirit. We muft firft crucify our Flefli, and all its Lulls, and then - be daily renewed in the Spirit ; and when the old Man, the old Adam., is crucified and overcome, then the new Man receivcth Life in us ; and therefore, fincc the old /iW^warifcsfo often again in us, fo that thereisalways fVar between the Flejh and the Spirit^ it ought to be our daily Work, and ^^'- ^- ^7- we fhall be alTitled herein by the following, namely, i. By hearing, reading, and meditating on the- Word of God •, for it is the Hehnet of Salvation, P^l^ ^ j., and the Sword of the Spirit •, and it is like the Tower of David, builded Caat. i'v. 4! for an Armorv, whereon there hang a thoufand Bucklers., all Shields of mighty Men. 2. By fubJuing the firft wicked 'thoughts. When any evil Thought arifes in our Fiearts, we ought not to harbour them, but fubdue and refift them. We cannot hinder a Bird from frying over our Head, but we may from lighting thereon, and much more from making a Neft among our Hairs. Bad Thoughts are as the Serpents Root, whereof \\d.. xiv. 29. Cometh a Cockatrice, 3. By ftiunning all Opportunities. Fie that will guard himfelf from Sin, muft likewife fliun all Opportunities of Sin : He that cometh too nigh to the Fire, will burn himfelf. III. We fhould behold the Tree of Repentance in its Fruits. As David's Repentance was true and fincere, fo had he the Fruits thereof, and receives, Firfi, The Forgivenefs of Sins. The Prophet faid in our Text, the Lord hath put away thy Sins. We mull not underftand it {0, as if there (liould not be found any more Sin \nDavid; but that his Sins fiiould not be reck' ned unto him to Damnation. The Word, put away, has regard to Chrift who has born all our Iniquities. This is the firft Benefit wii hav^ of ConvjrUon, that we receive the RemilTion of Sins. As the Prop!. et.V^//'^;;; Li.\ tn Dav/d'm God*s ftead, The Lord hath put away thy Sins, foGod forgiveth yet daily all rep.nting ii8 0/ RE PENT ANCE. Mark ii. 7. repenting Sinners their Sins, in the Abfolution, through the Mouth of his Servants; for none can foi give Sins ot their own tower but God only. Therefore faid not the Prophet, / have put aijuny thy Sins^ but the Lord. Should any one a{k, how God annunciates the Forgivenefs of Sins ? He muft know, that God did it himfelf to yf^^rm and ^I'c', and ufvth afterwards the Prophets and Priefts in the Old Teftament : But in the New, Chrift did it himfelf in the Time ot his Incarnation, and afterwards gave fuch Power to his Difciples. But now, God ufeth the Minifters of the Gofpel thereto, and has therefore given unto them the Keys of Heaven. They are Men in their Perfons as others, but in their Office 1 Cor. IV. I. j..{^gy ^pg ^n^^ QjT God, Ambafladors of Chriit, Servants oj Chriji, and Stewards of the Myfteries of God. When therefore a Minifter abfolves, or annunciates a true repenting Sinner, who has a true Faith in Chi ill, and alone depends on the Grace of God, and the IV erits of Chrift, he may then be as fure of the Forgivenefs of his Sins, as if Chrift had done it himklf \ according to the Johnxx. 23. Words of our Saviour, IVhofoever Sins ye remit , they are remitted unto them, and who fc ever Sins ye retain, they are retained. It is required of a true repenting Sinner, that if he has offended his Neighbour in any Thing, either in W ords or Deeeis, he muft give him Satisfatiion, and be reconciled with his. Neighbour, before he can expert Mat. V. zx,^^'y ^^"^^^ of his Repentance. Therefore faith our Saviour, if thou bring 24. thy Gift to the Altar, (that is, when thou wilt worHiip God, or ufe the holy Sacrament, which are now in the New Teftament, inftead of the im/m?/ Sacrifices in the Old,) and there rcmemhreth, thai thy Brother hath ought againfl thee, leave there thy Gift before the Altar, and go thy Way, firfl be reconciled to thy Brother, and then come, and offer thy Gift. The Words, *be reconcikd to thy Brother, fignifies, according to the Grounds of the Text, tofstisfy thy Brother, and give him fomcthing for fomething, againft what thou haft offended him in, or with. David received, Secondly, The removing of the FuniQimcnt, Thou fhalt not die. ' Hereby muft we underftand, i. The fpiritual Death, When a Man linneth, he lofeth thereby the Grace of God, and alio the fpiritual Lite in God •, for the Grace of God is the Life of the Soul, asthe Soul is the Life of the Body. But when he receives the Forgivenefs of Sins, then beginneth he to live again in'Gcd. 2. The eternal Death, whereto all Sinners are liable, as long as they remain in their fmful Condition. Rev. XX. M- And Death and Htll were cafl into the Lake of Fire, this is the fecor.d Death, q. The temporal Death, whereto every one is fubjeft by Nature; for Death is unto the Faithful,'' and a repenting Sinner, as but Sleep, a- depaniig and ennarceinfo Fternity in everlaftirg Joy. David received this Grace of God, not becaufc he repented, and was converted, for thereto v/as he obliged •, but alone for tfie Sake of Jefus Chrift and hisMeiits, to whom David had his Refuge through Faith, as the 5 i/P/t/;;? convinces us of. V/e cannot defcrve the Forgivenefs of Sins by 0/ R E P E N T A N C E. 119 by any of our Adions, or Converfion, butChriftis the meritorlo.Lis Caufc, whom we muft Embrace in a true Faith. Bavrd received, 'Thirdly, The Mitigation of Crofles and Afflidion. David met with manyCroires •, as the Child's Death -, his Son Jhfalom k\\kd his Brother Amnon, and wanted to deprive David himfelf of his Kingdom and L,ife'; Sei^a made the Children of Jfrael fall off from him ; and his Kingdom was plagued with three Years Famine ; and with three days Plague • But they were all fatherly Chaftifement. They were not laid on David, that he thereby fhould make Satisfaction for his Sins, and alfo become the, Forgivenefs of them : No, for Jefus Chrifl alone has made full Satisfac- tion for the Sins of the World, by his Suffering and Death.- Cbriji hath Gal. iii. 13., redeemed us frorn the Ctirfe of the Law, bjeing made a (^urfe for us. Jefus iThef.i.io. delivered us from the Wrath to come. When the Scripture would defcribe. our Reconciliation to God, it faith : All his Tranfgrejfions, that hs Ezek. xviii. hath committed, they fhall not be mentianed unto him. God hath cajl all my ^5- Sins behind his Back. I have blctle4 out- as a thick Cloud, thy TranfgreffionSy '' ^■'^^^''''• and as a Cloud thy Sins. If God Ihould punifli them who are reconciled n^] xliv. 22. unto him-, then remembers he their Sins :. If he punifh their SinSj then has he not blotted them out, and he will call them to an Account therefor, and has not call thern behind his Back. But the temporal Chaftifement, which were laid on David after his Converfion, fiiould admoniHiD^f/i, that he ihould not put too little Value on his Sins, and forget, them. The Lord had put away, his Sins, and forgiven them and the Punilliment thereof, yet he intended to fend fome temporal Punifhment, which David was to look upon as fatherly Chaftifement ; for God is fo gracious, that when we repent, and are reconciled unto him through Faith in Chrifr, then alters and tiirneth he the Curfe to BlefTirig, and temporal Punilhment to Chaftifement. Eve was puniflied in Child-Bearing, yet it is^ Blefllng for a faithful Woman •, for fo faith St. Paul : Notwithfianding foe fioall be faved in Child-Bearing. Labour , 'Y'lm ii \e was laid upon Adam as a Punifhment, though f ^^ ftoalt eat the Labour of thine Hands., There are fev^eral Reafons why.God vifus the converted with CrofTes, namely, I. That they fhould be public) Tefbi monies of God's Vengenance over Sin. If Judgment begins fir fl at the Houfe of God, vjh at fhall the End bi i Pct. iv. i-. of them that obey not the Gofpel of God ? When Mofs did befecch the Lord for his Sifter Miriam, who was puniftied with Lcprofy, . then faid the Lord unto Mofes : If her Father had but Spit in her Face^ fhould fJ^e Num.xii u, not be afh timed f even Days ? ' ■ 2- 11iat they fliould be an Admonition of former Sins, anil warning for Sins to come. When a Child falleth in the Fire, it gets not alone a Scar and Mark thereof, but alfo a Dread of Fire for Time to come. G g 3. That 12Q ■ 0/ REPENTANCE. • ■ 5. That they fhould fcrve to increafe Abhorer.ce for Sin, and our Love to God. Croiles and Affliclions are alfo a Fan, wherewith all Wickednefs and bad Defircs are tanned off from us. 4. That they fliould he an Exercifeofour daily Repentance, the trying of our Faith, the Watchman of our Obedience, and a Motive to Prayers and Hope •, if God would either mitigate them, or entirely re- Rcm,viii.28. move them -, if not, then do we kncw^ that all Things work together for Good^ to them that love God: Croffes is as a Brufli, wherewith God brufhes off our Sins. 5, That they fhould Guard u?, and keep us from the Conceit of our own Holinefs and Vv^orthinefs above others, and bring us to an humble Con- Teffion, That in our Flefli dwtUeth yet the Remnant of Sin, which muft be fubdued with Croffes and Afflicbions. On the Contrary is the Punifhment over the Ungodly and Unconverted j not a fatherly Chaftifement, but a jufb Curfe, and Warning of greater PuniOiment to come : neither can they have any Comfort thereof, fincc they are yet in the Difgrace of God. Since the bountiful and merciful God, has been fo gracious to us, and has appointed Repentance to Salvation, then let us not negled the gracious Time, but repent and be converted ; whereto the following Reafons fhould move and perfuade us. jfa. iii. 12. Firji^ The ferious Command of God. 'Ttirn O hack-Jliding Children^ Jp*^^ ""• ^^' f^-i-tk tJ'-^^ Lord, turn ye to me with all yew Heart. Turn ye iinio mty faith the herd of Hofts^ and I will turn unto you., faith the Lord of Hofts. The Holy Scripture both in the Old and New Teftament is full of fuch Commands ; whereby we can plainly fee the Grace of God, that he delights not; 'v\ the Death of a Sinner. Jam.iv. 14. Second., The Shortnefs of our Life. None can lengthen his Life. What is your Life ? It is even a Vapour., that af^areth for a little Time., and then vanijheth away. Therefore, fince nothing is furer than Death, and nothing unfurer than the Hour thereof, how dareth then anyone, to put off his Repentance, and continue in fuch a dangerous Condition, wherein the eternal State of their Soul runneth fuch a great Hazard. God hath promifed hisGrace to Day, but not To morrow \ neither do we Jam. iv. I/, know, if vye fliall live till To morrow, nor what flj all he on the Morrow. ■ .Third., The Profit we have, if we repent in Time, namely, a gracious God, Deliverance from the P(;vver of Satan, the removing of Punifhment, and tlie obtaining of Life- everlafting. Fourth^ The Damage we have thereof, that we put off our Conyerfion, ' namely, the Hardnefs of Heart, the OfTencfing of the Holy Angels, and our Neighbours, the driving away of the Holy Ghoft, the loieirg of all fpirituai Comfort, the Wrath of God, and eternal Damnation. Lord God Heavenly Father he gracious unto us., and by the Fewer of thy holy Spirit effect and work in us a true Converfion-; and heal the Sores of cur '^Hccrts, for the Sake of the precious Wounds of thy beloved Son cur Saviour Jefus Chrifl,. Amen. SERMON. XXII. 0/ F A I T H. ,21 XXII. SERMON. O F FAITH. The Text, Hebrews XI. i. verfe. Faith is tJje Subjiance of Things hoped for, the Evidence of Things * not feen. Introduction. TH E Favour and Grace of worldly Lords is happy, but likewifc dangerous, for it is not firm, and to be depended upon. On the Contrary, the Grace and Favour of God is faving and ever- '' lafling, by them that love God, My Kindnefs Jhall yiot depart from thee^ \{^ ji^ ,^_ neither Jhall the Covenant of my Peace he removed, faith the Lord. We can by our own Merit procure the King's favour ; For the King" s Favour is Pro. \w. 35;. towards a wije Servant : But the Grace of God we cannot procure with any of our own Merits, but we receive the fame alone through the Merits of Chrifl-, which we mufl embrace by Faith •, for, as St. Paul fays in his Epiftle to the Hebrews, XI. the 6. Verfe. Without Faith it is im- poffibletopkafe God. The Apoflle fhewethus in thefe Words, two Things. I . The NeccfTity of Faith •, and 2. The Excellency thereof. I. The Neceffity of Faith. We can fee thereby, that it is impoffiUe to pleafe God without it. Adam and Eve our firfl Parents could, pleafe God before the Fall * without Faith ; they knew nothing of Faith in the Merits of Chrift, but liv'ed after the Manner as the Eleif in Heaven do, who pleafe God without Faith. But after the Fall,. Faith was fo needful, that we could not pleafe God without it ; and that for the following Reafons; The Firfi, on the Side of God, His eternal Decree and Furpofe. When God concluded from eternity, to receive the fallen Mankind again into Grace, in Jefus Chrifl:, then made he this Condition, That all they who believe in him, Ihould not be loft, but have the eternal Life ; As God is immutable in his EiTence, fo is he likewife in his Decree j therefore // is impcffMe to pleafe God without Faith. The * B/ Faith lb here to be aaiuritoju^ aoinaer jel.iag -jw th; ivl-rits oi' Chi.- tor More/. 122 Of ¥ A I T H. The Sfccnd^ on the Side of Man ; The cmbr.idng the gracious Promifes of God. Since Faith is the only Means whereby v/e receive een..\li\'.50 (;;;|^rift, and all his Merits, then do we fee thereby, that// is impojjible t» pkafe. God without it. As Judah faid. of his Father Jacob ; that his Life is bmind up in Benjamin' j Life :' So we can fay, that the Soul of the Faithful is bound up in Chrift. This Hieweth us, 2. The Excellency of Faith. To plcafe God thereby, it muft be the Defire of every one to pleafe God, but without Faith it is impojftble. We Prov. xxxi. niay fay of Faith, what Solomon faid of a virtuous Woman, Many ^9- Daughters have done virtuoujly^ l^ut thou excelkji them all : A Man can be adorned with many Virtues, but Faith excelleft th- n all. Therefore ■Jude ver. 20. IS it Called, mofi holy Faith : Mere precious ihan Gold. Faith maketh us I Pet. i. 7. accepted in the Beloved ; fo that, if we afk any Thing, God heareth us. Mat. viii. 13. Therefore faid our Savour always unto them whom he healed, as thou baji Mat. ix. 22. bijjeved^ fo be it done unto thee., or elfc, thy Faith hath tnade thee whole. If it is a great Kappinefs to pleafe an earthly Ldrd or King, who can exalt- us to worldly Honour and Dignity, and who are but Mortal and of Earth and Duft, much greater, yea the greateft Happinefs it is to plcafe the heavenly Monarch, who is Lord of Heaven and Earth, and can exalt us to eternal Honour and Glo-y in Heaven, which fliall laft v/ith- out End. Since then Faith is fo needful and excellent, that it is ijnpojftble to pkafe Gcd without it, fo will we difcourfe hear of Faith under thefe two Heads. First, ^he Caufcs, Power, and Eg di of Faith.. Second, "The Divifton and Accidents of Faith. ■EXFLAM ATION of the TeXT. I. The Caufes, Power, and Eflfed of Faitb. As the Eye is the Light of the Body, fo is Faith the Light of the Soul. Our bodily Eyes behold the prefent Things that appear in our Sight, but Faith beholds the abfent Things as prefent •, wherefore the Apofl:le fays in our Text, Faiih is the Subflance of Things hoped for, the Evidence' of Things not feen. The Apoftle ufeth hear thcfc two Words, Subjlance and Evidence. Subflance fignihes a Thing, which flandeth fure and firm in the Mind and Heart of a Man, fo that it cannot be moved, having a fure Foun- dation, which is the Promifes of God. As they are fubflantial, fo is iikewife Faith, builded upon the fame Subftantial. Hence Faith is called by fcvcral Names in the Scripture, as firong Faith, comforting, bold, immovable, glorifying, apprehending, and feveral more Names. Evidence fignifies a pov/erful Convi6lion, whereby the Confcience isfo conquered and overcome, that it has nothing to fay againft, but mull be- come a Captive captivated under Faith •, therefore all what is promifed in common to all, c^':\ every one apply to himfelf in particular. Thefe 0/ F A I T H. 123 Thefe two Words Suhfttince and Evidence^ contain the three following Parts, which belong to Faith. The F/r/?, is Knowledge. If we would befieve a Thing, then muft we have Knowledge thereof beforehand. We cannot believe a Thing, whereof we have no Knowledge. How Jhall they believe in hirUy of 'johom they ^.'^i-^^i Jt' have not heard ? Knowledge beareth the Light of Faith. I know whom I have believed^ faith St. Paul. Knowledge is the Eye of Faith •, an Eye without Light, is as good as Faith without Knowledge : As Faith with- out Works is dead, fo is- Faith without Knowledge blind. We can fee how needful Knowledge thereof is, that the Holy Scripture calleth Faith fometimes Knowledge. Faith muft have Knowledge of the Word of God) I^a. liii. it. according to the three Articles of our Belief. The Second^ is Confent ; not a loofe and waggling, but fare and firm, without doubting. This Confent cometh thereby, that we in all Manner and Way are affured, that the Word, whereto we confent, is the very Word of God, which never deceiveth. Natural Things v/e do believe, becaufe they have Caufe in Nature, but fupernatural Things we muft confent to, becaufe God has faid fo in his Word, wnthout enquiring, or feeking any other Caufe. The Thirds and moft principal, is a hearty and fincere Confidence in God, whereby a Chriftian trufts in God, and is alTured of, that he fliall be faved for Chrift's Sake. A Child of God maketh fuchaConclufion in himfelf, when he pcrceivcth by God's Word, that God is Faithful in his Promifes, fince God is fo gracious, that he wills not the Death of a Sinner, and hath therefore fent his. only, beloved Son into the World, to feek that which was loft, and lets this Grace be preached publickly in the Gofpel •, then do I depend upon it, that God will not the Death of me, and that he has fent his Son to feek me, therefore am I fure, that Chrijl Rem. iv. 25. died for my Sins, and was rifen again for myjufiification., has reconciled me to God, and has faved me from Sin, the Curfc of the Law and Hell. That Faith is fuch a fure Confidence in the Mercy of Godj and the Merits of Chrift, and that every Chriftian O'Jght to have the fame, we can prove by the Scripture. God commands that all they who will be juftified and be faved, fhall believe. Whofoever believeth that J ejus is the"^ Joho v. i. Chrijl, is born of God, He that believeth, and is baptized, Jhall be faved. ^-^rk^^vJ-i^. Of this we can be convinced, that Faith is an abfolute Confidence in the Merits of Chrift, which every one that will be faved, muft have. The Word of God is compared in the Scripture by Meat and Brink, joh^ vi. cc. Faith is the Mouth whereby we receive this Meat and Drink, and are made Partakers of this heavenly Food. As it is not enough, that he who is hungry and thrifty, touched alone the Meat and Drink,, for that will not fatisfy him, except he eats and drinks thereof ; fo muft every one attribute to himlelf by Faith, the Promifes of God, and the Merits of 124 0/ F A I T H. ofChrift, if he fhould be fatisfied in his Defire to Life-everlafting. A Man cannot work and effed fuch Faith in himfelfof his own Power. But, God is the Original efFeding Caufe of Faith, or which is the fame, the Holy Ghoft, to whom the Work of Regeneration is attributed -, Tchn >i. 20. ft'om which Work the Father and the Son cannot be excluded. Therefore Heb. xii. 2. is Faith called, ihe PFork ef God. Chrift is called, the Author and Finijher z Cor. iv, 13 of cur Faith : And the Holy Ghoft is called, the Spirit of Faith. God ufeth not now Apparitions, Dreams, and Revelations, as in theold Times, to promote Faith in the Heart of Men, but he ufeth thereto, 1, The ordained Means, namely, the hearing, reading, and meditating on the Word of God ; for of the Light of the Word cometh the Light of Faith. As the natural Light came forth in the firft Creation by the Word of God, fo cometh forth the fpifitual Light, Faith, in the Regc- 2 Cor. w. 6. neration of the Word of God ; of which Paul fays, For God who commanded the Light to fhine out of JDarkuefs^ hath fhinsd in our Hearts ^ to give the Light of the Knowledge of the Glory of God., in ths Face of Jefus Cbrifl. The Holy Ghoft ftirs up Faith in Baptifm in the Heart of them that are baptized, and fcals and confirms Faith in the Lord's Supper. 2. The Miniftcrs are alfo promoters of Faith in Men's Heart, and are therefore comparedby Gardners, and Sowers, who fowthe Wordof Godin i Cor. iii. 5. the Heart of Men. IVho then is Paul, and who is Apollo, hut Minifiers by whom ye believed ? When alfo the Word of God is preached, then offers God not alone unto all in the Gofpel, the Merits of Chrift, which he has procured with his Death and Suffering ; but he promifeth likewife, that he will be powerful, and increafe Faith in the Heart of them that do not refift obfti- nately •, therefore muft every Child of God be concerned for the Means, whereby Faith is received. He muft have due Attention and Reverence for the Word of God,, believe it in Simplicity, and keep it in a pure Heart -, then will his Faith increafe, and Ihine forth in Holinefs of Life^ until it becometh perfed, and obtains its Full Objed ; namely, the Thing which God has revealed in his Word. The Apoftlc calls them in our Text, the 'Things not feen, though hoped for. What are the Things, which are not feen '^ They are God and his Grace, Jefus Chrift and his Merits, the Holy Ghoft and his gracious Work, Angels and Devils, Heaven and Hell, and all fuch Things, v/hich wc cannot fee, yet muft we believe them, fince the Word of God commands it. What are the Things hoped ftxr } They are, -Deliverance from Need and Sorrow in this World, the Refurredion of the Body, and Life-everlafting. Thefe we muft hope for, fince God has promifed tht-m in his Word. Not alone full grown People, but alfo fmall Children, and even Infants, have this Faith j forakhough they cannot difcern the right Hand from. Of FAIT H. 125 from the Left, neither haveScnfe to hear and undcrftand the Word of God whereof Faith cometh, neither know what Sin is, though as full' grown People receive Faith by the Hearing of the Word of God.-, fo has it plcafcd the gracious God to communicate Faith to little Children in the Baptifm, which is the Wajhing of Regeneration^ find renewing of '-£\.^ iij _ the Holy Ghofl. Hereby is afcrihedunto Children an efPedling Faith. Our Saviour fays, Whofo jhall o§'end one of thefe little ones^ which believe in Mat, xviii.6» me. And that we fhould not think, that it was a fig Child, of whom Chrillfaid it, fince he called it unto him .^ andfethimintheMidJiofi\Ut.xvu\.2, them, nan ely, the Apoftlcs; the Evangelift St. A^ark explaintth it, faying, He took him in his Arms. Our Saviour fays in another Place, Suffer the little Children to come unto me., and forbid them not., for of fuch Mark ix. 36, is the Kingdom of Cod -, and we know, that none can come in the King- Mark x. 14 dom of God without Faith, for without Faith it is impc(fble to pleafs'^^^- xi- ^^ God. Little Children are regenerated, and renewed in Baptifm, which cannot be done without Faith, for Faith purifies the Heart. Hereby is Afls xv. 9. attributed unto little Children the Properties of Faith ; as the Praife of ^'^^^- '^'"^- 3- God, and fpiritual Joy, as we can fee by the Example of John., who leaf ed in his Mother'' s IVomb^ Which Leap finceit was not occafiOned by Luke i. 41. any natural Caufe, convinccth us, that Children can have Faith, and the fpiritual Motions of Faith, and are therefore called. Heirs of the Kingdom Mat.xix. 14. of Heaven., who arc planted or grafted in the blefled Vine Jefus Chrift, to draw Strength and Power from him. The full grovv^n People, as well as the little Children, live the fame Life in God -, for the Jitfi ffjall live Hab. ii. 4. by his Faith. The little Children who die without Baptifm, muft not be excluded from this Grace, for God can efleft Faith in them by the Power of the Holy Ghoft ; they were bound ia the Old Teftament to the Circumcifion, as much as we are in the New to Baptifm. Who will, or dare now condemn all the Children that died in the Wildernefs, when they could not perform this Covenant ? We cannot find,, neither can we fuppofe, that the Child of David with BathPtoeba., was circumcifed before it died, fince it died before it was eight Day's old, yet fays David, I fJjall go to 2Sam. xii.-3 him., but he fhall not return to me. In fliort, none is conden-sned, bccaufc he is deprived of the Sacrament of Baptiim •, but better for thofe that con- temns not, nor defpifeth the fame. This bringeth me to difcourfe of. The Power and Efiedl of Faith, which are the following. Faith cleanfes the Heart from Sin ; it has a clean and heavenly Nature ; It is in the Soul, as the Light in the Air, to cleanfe it-, as Fire to the Gold, to try it -, and as Medicine to the Body, to drive away Sicknefs. It is an heavenly ^i'lant that will not thrive in unclean Earth, and we can thereby draw from Chrift, with the Woman who had the bloody Iffue^ -^^^^ ^ Power to flop the Fountain of our finful Flelh and Blood. Faith 126 0/ F A I T H. Faith juftifies us, not as an afFcding Caufe, but as a Tool or Inflru- jofen i. 16, nicnt whereby we embrace ChriQ, and receive of his Fulnefs^ Grace for 2 *=^- '■ '• Grace. In regard to this, it is called a precious Faith \ the Worth and Precioufncfs is not to be found in Faith itfelf, but in Jcfus Chrift, who Eph. ii. Z. is the Mark whereat Faith aimeth •, therefore, fays St. Pmd, By Grace are ye faved through Faith, but not for the Sake of Faith. John i. 12. Faith adopts us to be Children of God : As many as received him, t§ them gave he Power to become the- Sons of God, even to them that believe I Pet i ^^ ^^^ Name. A Father loveth his Child, becaufe it is generated of his 'Seed; God loveth' the Faithful, being born again, net of corruptible Seed; but of incorruptible, by the Word of God. Faith fandlifies us •, it purifies nor alone from committing Sins, but guards alfo againll Sin and Wickednefs ; It effefls as long as Men live by Juftification 'in Heaven,, and by Demonftration of a holy Life on Judcvcr. 2c. £arth, and is therefore called mofl holy Faith. St. Paul fays, and admo- Eph. iv. 16. nidies us therefore i Above all take the Shield cf Faith, wherewith ye fhall be able to quench the fiery .Darts of the Wicked. •Jcr. xni. 11. Faith reconciles us to God •, As the Girdle cleaveth to the Loins of a Man, fo have I caujed to cleave unto me the whole Houfe of Ifrael, and the whole Houfe ofjudah, faith the Lord. Faitli is the Girdle whereby we cleave unto God, more firmer than one Friend is bound to another -, for a Friend is not always prefent by his Friend, but God is always prefent by the Faithful : yea; he even dwelleth in them. Mab. ii. 4. Faith makes us fpiritually hving ; The Juji fhall live by his Faith "When we begin to believe, then do we begin to hve -, for Faith is in the Soul, as the Pulfe-Vein is in the Body. Keb. xi. 4. Faith makes our Anions pleafing in the Sight of God : By Faith Abel offered unto God a more excellent Sacrifice than Cain, by which he ob- tained Witnefs that he was righteous, God tejttfyi?ig of his Gifts. Faith made his Sacrifice pleafing •, and his Gift teftifieth of his Faith. Rom. V. 1. Faith pacifies our Confcience : St. Paul fays. Being jufified by Faith, we have Peace with God, through our Lord Jefus Chriji. Faith is the Dove of Noah, who bringeth an Olive Leaf, and allures us, that wc have Peace with God. Adlsxiv. 22. Faith confirms our Hearts and Souls. Paul 2ipA Barnabas confirmed the Souls of the Difciples, and exhorted them to continue in the Faith. Gen. xlix. X he Faithful are as 7^/^/)/;, of whom the Patriarch J^fi?/' fays, fheAr- 23> 24. chers have fcrely grieved him, ^nd foot at him, and hated him -, but his Bow abode in Strength, and the Arms of his Hands were made fir ong by the Hands of the mighty God of Jacob. F'aith drawls Pov/er and Strength Phi ■' " ^rom Jefus Chrift, as the Bee the Honey from the Flowers ; I can do all ■'' 'Things through Chrifi, which flrengtheneth me. Faith ftirs upin us Hope, that we, through Patience, expeft the ful- filing of the Promifes. Since Faith is the Subifance of Things hoped for, then OJ FAIT IL 127 then wc can conclude thereby, that Faith cometh before Hope -, for Faith muiL firft underftand the Jt'romifvS, before we can hope for them. Mope is the Uaughttr of Faith ; Faitli beholdeth as well the Things pafl:, as to come, and believeth the Birth, Siiflering and Death of Chrill, which arc paft, as "well as his coming to Judg.nent, which is "to come. Hope be- hold'-th alone the Things to come : Faith is as the Cable, and Hope is as the Anchor, and both lerve to keep our Souls, that they fnould not be caft away upDn finful Rocks, and be entirely lolt tor ever.* Faith {.xvti, us here, both in the gracious Kingdom, and hereafter, in the glorious King- dom. /iVr^, in the gracious Kingdom : 'T\iQYz\{.\\^u\ zvq made Partakers of the ^^^^t. i. 4. divine Nature •, and are i/lejfed with alljpiritual Bljfings in Chrifi. The ^j*?; V 3* Holy Ghoji dwelkth in them. And, ^Fhe Kingdom of God is within them. [,^^\:^^yj'{i ll Hereafter, in the glorious Kingdom j where our Salvation fliall be perfe6l and without End ; and then fhall we fing this Song •, F/e have afirong ifa.xxvi. i. City., Salvation will God appoint for fValls and Bulwarks. II. The Divifion and Accidents of Faith. As there is but one Life after this Life, and one Door to go through to it, namely, Jefus Chrill ; fo is there but one Way to go to this Door, which is Faith, therefore is there but one Faith., as St. Paul fays. Eph. ir. 5. Faith is one, not in Number, for every one muft have his own -Faith ; neither in Degrees, for it is in fomc ftrong, and in others weak, accord- Rom.xiii. 3. ing as God hath dealt to every Man the Meafure of Faith ; and ofren- times Faith can be firft flrong, then weak in the fame Man. But Faith is one in regard to Chrift, and his Merits, which muft be received by Faith. There is no Salvation in any other ; for there is none other Name Ads. i-/. 12. under Heaven given among Men., whereby we muft be faved. Hereof is Faith called, common Faith. St. Peter fays of the Faithful : That th-:y p" ^- . ^• have obtained like precious Faith with us., namely, the Apoftles ; fo that they who lived under the Old Teftament had the fameFaith as we under the New. They believed in Chrift, who was' to come : we believe in Chrift, who u come, yet Faith is diierent, and of many Sorts, namely, 1 . Living and dead Faith. Living Faith isa doubtlcfs hearty Confidence, in Chrift ftiining forth in good Works. A dead Faith is as St. James fays, // hath not fVorks., is dead, being alone, and is called by ourSaviour, jam. ii. 7. a corrupt Tree bringing forth evil Fruit. ^^^at. vii. i%, 2. Wavering and ftedfaft Faith. Wavering Faith, is when a Man \^- heareth and receiveth the IVord, but endureth for awhile: For when ^i. ' ' Tribulation or Perfecution arifeth becaufe of the Word., by and by he is offended, and falleth off. Stedfaft Faith is, when a Man rem aineth ftedfaft in his Faith, unto his Life's End. 3. Ones own and ftrange Faith. Ones own Faith is theConfidence of every Perfon in the Promifes of God and Merits of Chrift : Straiige Faith is, when we bring forth the Need of others, and by our Faith procure tem- H h poral 128 0/ F A I T H. Mnt. ix.2. poral Bleffings for them. When Chrift faw the Faith cf tbem^ whs Aasxxvii.24 lyQ^gjji; /A^ 5/^^ Qj- fjjg paijy Qj^ ^ ^^^^ YiQ healed him. They who were in the Ship with Pmd^ were all faved by the Faith of Paul. But none can recfive any fpiritual Bleffing by the Faith ot another, except he beli-vts himftlf. 4. rlHlorical, miraculous and juftifying Faith. Hidorical Faith is, when we believe all what God ha^ revealed in his Word to be true, though Jam. li. ir. Without having any Confidence therein. This Faith is not alone found by the Wicked, but even by the Devils themfelves. Miraculous Faith is fuch Faith, whereby they who are begifted therewith, could, by the Power Mat vi? " t)^ God, do Miraclesas the Apoftles. Ihis Gift of doing Miracles is fome- 23, ' " " ' times found in the Wicked ; Our Saviour fays therefore, Many will fay to me in thai Day^ Lord^ Lcrd^ baz'ewe mt prcpheciedin thy Nawe^ and in thy Name have cajl dut Devils, and in thy Name done many wenderful IVorks ? And then wtll I profefs unto them^ I never knew you, depari from me, ye that work Iniquity. Juftifying Faith is a fincere and hearty Confidence in the Mercy of God, and 'Vlerits of Jefus Chrift. . 5. Strong and little Faith. Strong-Faith is combined with fuch ftrong Confidence that nothing can move it, but cleaveth always to the Mercy of God, even in the greateft Calamities and Misfortunes and Tempta- tions. Such Faith h^d Jacob, Mcjei, Job, the Centurion, and the C^;?;?^- nitijh Woman. Little Faith is mixed with Doubt, as the Difciples, who Mat. viii, 25. faid to Jcfus when they were in the Storm, Lord fave us, we perijh i ut.xu'. 31, ^j^j Peter, who was afraid, and began to fink when he faw the Wind., The Apoftle St. P^W compares himfelf in the Beginning of his Faith to iCor.xiii.ii a Child, faying: When I was a Child, I fpake as a Child, I under flood as a Child, 1' thought as a Child -, but when I became a Man, I put away childiflj Things . As we grow from Childhood to Youth, and from Youth to Manhood, fo groweth likewife Faith by Degrees -, yet where Faith is, there is it'whole, although it appeareth not always wholy thro* the Infirmity of the Flefh •, for as a Child is whole Man, both Soul and Body, but has not full Strength before it is grown up, fo is it likewife 3 Pet, ii. 2. \Mfh Faith •, it is firft a fuckling Faith, which muft be fuckled with the ftucre y^lk of tht Word, and groweth thereby. It is firft as a Muftard** >etd, and grows afterwards to a big Tree : And it is as the Corn, which Mark 17. 2I \K,firJi the Blade, then the Ear, after that the full Corn in the Ear, Jtatriby v.e can fee, that F-ithis not always alike ftrong. The Faith of P^/^r was once fo gr^a^^ th t he ditrtrh to walk upon the Sea with Chrift, and even offtred to ga in Depth and die with Chrift ; but a few Hours after, his Faith b cauie fo little, that he denied C hrift. They of little Faith fhould. be comforted thereby, that a li;tle Faith pleafes God alfo, and embraces Chrift and his Merits, as well as a ftrong Faith. A little Hand is a Hand, and Sparks js Fire. The Fromifes of God is gioftly for them of little Faith j for hs faith. 0/ F A I T H. 129 faith- noti He that hath fucB a Faith that he can remove Mountain?, or walk upon the Sea Ihall be faved ; but alone, He that helievtth jhall be faved^ although their Faith might be little. We muft obferve in the prea- ching of Chrift on the Mountain concerning Salvation, that his Promifes ;^j^t ^ ^_ has Regard to them of little Faith : Bleffed are the Peer in Spirit, for Mat. v. 4. theirs is the Kingdom of Heaven. Blejfed are they that mouni, fcr they ^^at. v. 5. fjjall be comforted. Blejfed are the Meek, fcr they jhall inherit the Earth, ^^-^^•'^- • Blejfed are they which do hunger and thirjl after Ri^htecufnefs, for they fjjoll be filled. Hereby we can fee, that a little Faith can likewife be fure of Heaven ; tor, fince it embraces Chriil and his Merits, as well as a ftrong Faith, then has it likewife t'art and Lot in Chrift and his Merits, In the mean Tim-, fhallevery Child of God be careful and concerned for his Faith, that the fume may increafe more and more j and (houldbe diligent in reading and hearing the Word of God, ufing the Sacrament of the Lord's Supper, walk circumipedly, that he finned not wilfully againft his own Confcience ; and pray with the Difciples •, Lord increafe our Faiths It we arc not careful, and fupply conftantly the Lamp of our Faith with the Oil of ,thc Word of God,, the fame, will foon be quenched and entirely loft. Men can lofe Faith again, fo that they can never receive it again : But this can be underftood alone of them whoa-re regenerated, but notchofen. The Elc6l can lofe their Faith, but not until their Live's End, for then they were not chofen. They who are alone regenerated, can lofe their Faith entirely, to their Livt's End, and never receive it again j this wecan prove from feveral Places of the Scripture f as, When a righteous ^'^^^- xviii. Man turnetb away from his tiigbteoufnefs, and commit teth Iniquity, and^^' dietb in them for his Iniquity that he bath drne, fhall te die. St. ?aul ^°^- ^'- ^"* teftineth, that, the converted Gentiles can, thruugn Unbelief and Pride, lofe the Grace of God, and be broken off, although the Gifts and Cal~ j coji^^i' ^5' ling of God are "without Repentance. Th it the Reg.-nerated can by their 17, " Works, defile the Temple of God, and thereby lofe their Salvation, and ^^^b. vi. 4, bi- deftroyed, and that they who were once made Partakers of the Holy ^' ^' Ghoft, can fo tail away that they are eternally loft •, St. Peter lays, that, If after they have efcaped the Polutions of the IVorld, through the Know- ^ ^^^* "• ^^* ledge cf the Lord and Saviour, Jefus Chriji, they are again entangled . therein, and overcome ; the later End is worfe with them than the Bcgin- n''!g. Therefore ad monifties us the Spirit ot God fo ferioufiy in feveral Places, faying -, Watch ye, Jlandfaji in the Faith -, quit you like Men ; i Cor.xvi.13. befirong- IVork out your own ■■ S'-^lvation w:th Fear and Trembling. ^^ Hlnl- J^- »2. thoti faithful unto Death \ exhort one another daly, while it is called ^' Fruit unto HoUnefs^ ajid the End everlajling Life. 6. The Means which God iifeth for the Promoting of our Juftlnca- tion., are the MiniHers wko preach, the Word that is preached, the Sacraments which are the Seals, and Faith whereby we are made Parcakers thereof^ and v/hich embraceth Chrift and his Merits. Every one that willbejuftified muft have this Faith for his own Perfon. Theretbre fiith the Prophet Habakkuk i The Juji Jljall live by his Faith., ^j^^^ - and where this Faith is, the Faithful can fay, fVho Jhall feparate me from Rom.viii. 35 the Love of Cbrijl^ Either Faith isiittle or ftrong, yet it is 2i precious Faith-, in regard to ^ p Chrift who is thereby embraced, alfo Men can be faved by a little Faith. " As a Gold-Ring reroAineth in its Valucj either if it is worn by a fulgrown Perfon, or a Child ; fo is Faith either ftrong or little like precious, (ince they both embrace Chrift and his Merits. Away therefore with all doubts, whereby a Chriftian can be brought^ to difpair of his Juftiticatioh and Salvation, A Chiki of God, who has made a true and fincere Re-penrance, and has received of the Gofpel, Faith and the Holy Gnoft, and cleaveth to the gracious Promifcs of God, and the Meritsof Chrift, can in all Manner and Way be afiiired of the Forgivenefs of his Sins, and of the Grace of God, and alfo of his J uftitication before God. Which we can prove by the following. Firjt., Of t.Iie faithfuilTomifes of God. God has promifed in the Gofpel, that he' will be gracious, and forgive .the Sins of all them who fincerely repent, are converted, and believe in Chrift- Of all thefe Pro- mifes, the Principal is that which we find in tiie Evangelift St. John : God John iii. 16, fo loved the [Vorld, that -he gave his only begotten Son., that ichofcever believeth in him., Jhould not pcrifo^ but have everlafiing Life. God has fulfilled the firftj^art of this Promife, by giving his Son ; and he will like- wife fulfil tlie lecon^Part, and give to all them who beiieve in his Son the everlaftino; Life.. Second., Of the Oath of God. God doth not alone promife his Grace, Forgivenefs, of Sins and everlafting Life*, to the Faithful, but he confirms ic alfo with an Oath, in orderto remove all Doubts of the Heart of Men. So faith the Lord by the Pr%phet Ezekiel, As 1 live faith the Lord Gcd, „ I hxive no Pleajure in the Death of the IVicked, but that the JVicked turn , , '''''''-'' from his Way and live. Our Saviour fays by St. John., Verjly., Verily^ 1 fay Johnviii. 51 liulp yon., if a Man kee-omy flying., he Jhall never fee Death. Third,' J3^. Of JUST IF IC AT ION, ThWd^ Of the Sacraments, God has not alone promifcd unto repenting Sinners his Grace, and confirmed the fame with an Oath, but he fealeth them alfo with the Sacraments. In regard to this, the Apoftle St. Faul ^<^'^"^^'- ^ ' • callcth the Circi.imcifion, A Seal of the Righteovjnefs of Faith ^ becaufe they who were circumciled Ihould be allured of their Juftification through Faith in the MeJJiab^ that was to come. In the New Teftament the Sacrament of Baptifm and the Lord's Supper do alTure, and feal to us the Grace of God, and the Remiflion of Sins through Faith in Chrift. Fourth^ Of the inward Teftimony of the Holy Ghoft in our Hearts. God has not alone promifcd to repenting Sinners, his Grace and Forgiv- nefs of Sins, has -confirmed the fame with Oath, and*fealed with the holy Sacraments, but he alfo affurcs the Faithful thereof, by the inward Tefti- mony of the PIolyGhoft- in- their Hearts, Jfter that ye belie'Ved^ (fays bph. 1. 13. g^^ Patd) ye werefeakd with that holy Spirit of Fromife. A Child oi" God can then be affured, that he is in the Grace of God, fince he has Rom. viii. 15 the Spirit of Chrid. This Spirit is not the Sprit of Bondage^ again ts fear^ but the Spirit of Adoption^ whereby we cry^ Abba, Father. Fifth, Of the Certainty, that we are heard. Our Saviour has promifed John xA'i. 23. and confirmed with an Oath, that we fhall be heard, faying-, Verily, *verily t fay unto you, whatfoever ye foall afk the Father in my Name, he will give it yen. Sixth, Of the Properties of Faith. Faith is a Subftance, full ofAfTu- rance, Confid^ce, and Comfort : Thefe Names cannot fubfift where Rom.viii.35. there is Doubt. The Apsflle St. Paulf^ys «, Shall Tribulation or Difirefs, cr Perfecntion, or Famine, or Nakednejs, or Peri^ ..or Sword, feparate us ... from the Love of Chrifi : And afterwards he declareth his Confidence, Rom. '»'■"'• fayi'ng^ For I amperfnaded, that neither Death, nor Life ^ nor Angeh, ^ ' ^*^' nor Principdlities, nor Powers, nor Things pre fent, nor Things to come, nor Height, nor Depth, nor any other Creature, fhall be able to feparate us from the Love of God, which is in Chrifi Jefus our Lord. This is not a falfe Imagination, nor unfure Conceit, but a certain Conclufion, pro- ceeding from the inward Teftimony of the Holy Ghoft in the Heart. Seventh, Of the Abhorrence of all Doubts. Doubt is a Sin againft the jfirft Commandment, and bereaves God of his Glory, and Honour of Truth •, and, on the reverfe, acccufes God with Lies and Perjury. Doubt isabfolutely againft Faith, whcfe Property is a fure Confidence ; It drives away the Reft and Peace of our Confcience, the Comfort of the H0I7 Ghoft ; the Grace of God, and our Firmnefs in CrolTcs and Affliftions. Doubt Cometh by our corrupt Nature*: For, fincethe Fall, it is natural to Men to flee from God, and to doubt of his Will. The Devil ftriveth always to increafe this Doubt in the Hearty, of Men, that they can be brought to Difpair. A Chrillian who has made i true and hearty Repen-. tance, has received Faith and the Holy Ghoft, ^nd cleaveth to the gra- cious Promifes of God> and the Merits of Jefus Chrift -, can be afiured that Of JUSTIFICATION. 33^ that his Sins are forgiven, and he is juftified before God. And this brings me to the fecond Head of my Difcourie, which is, II. What Profit .and Comfort we have of Juftification. The Profit and Comfort we have of Juftification is, namely, Recon- r ciliation to God, Adoption to be Sons of God, a good and peaceable Confcience, Sandification, the Holy Ghoft, Freedom from the Obedience of the Law,. Redemption from the Curfe of the Law, Patience inCrofles and Afflidions, and a certain Hope of eternal Salvation. And thereupon is a Child of God daily (hiving after a new Life : When Man believe inChrift, then is hejuftified in two Way5, which is, notwithftanding, but one Juftification, and cannot be feparated, namely, I . He is abfolved from his Sins, which are forgiven. The Righteoufnefs of Chrill is imputed to him, and he is adopted to be a Son of God, and Heir of the heavenly Kingdom, alone for the Sake of Chrift, whom he embraceth through Faith. For, fince God has ngt fpared his own Son, but gave him for our Sake, how fhould he not then give us gracioufiy all good Things in him. Therefore he that embraceth Chrift, whom God has given, through Faith, he receiveth likewife the Forgivnefs of Sins, the Righteoufnefs of Chrift, the Adoption to be a Child of God, and Aflurance of Life-everlafting. This Juftification lafts as long as we live, and are in this World, if we do not ourfelves obftinately rejed the fame. 2. The fecond^ Way is ; That a Man, who believes in Chrift, and has the Holy Ghoft, who renews him daily, and works and efFeds in him Works of Juftification, fo that he fubdues and crucifies the Flefh and its Dcfires, and lives not longer according to the Flefh, but according to the Spirit ; this is a renewing that that muft not be feparated from the foregoing Juftification ; For he that is juftified through Faith in Chrift, is ftirred up by the Spirit of God, not alone to abhor the Works of the Flefh, that is Sin, but alio to pradice the Works^ of Juftification, and to walk circumfpedly. This Juftification, although efFe(5led in Men by the Holy Ghoft, is notwithftanding imperfed in this Life \ therefore we muft always fee to the former Juftification, whereby all our Sins are forgiven by Grace through Faith in Chrift. Since we c«n come at fuch eafy and cheap Rates to theGrace of God, and our own Juftification in Jefus Chrift -, then \t\. us ftep forth, and humble ourfelves before this Mercy Seat, and pray for the RemifTion of our Sins, and purge ourfelves from all worldly and flefhly Filthinefs, perfeding Holinefs in the Fear of God, that we may come at laft to the perfed righteous Spirits in the new Heaven and new Earth, where. Righteoufnefs dwelleth. (^rant m thU^Q mtrciful Father^ for Chrijl's Sake. Awzn, XXIV, S E R M O N, 138 . (yCOOD WORKS. XXIV. S E R M O N. O F G O O D W O R K S. The Text, Ephesians II. 10. verfe. We are God's lVorkn7ar)p.)ip, created in Ckrijl Jefus unto Good Works ^ which God hath before ordained^ that ivejhould walk in them. Introduction. AS there follows always upon great Heat in the Summer, Thunder and Lightning, fo follows likewife upon the abufmg of the Grace of God great' Punifhment •, which our Saviour willjearn and inftrufl us of in the Parable of the Fig-Tree, whereon there was found no Fruit ; faying by the EvangeliftSt. Luke^ XIII. 6, 7, 8, and 9. vers, A certain Alan hati a Fig-'Tree -planted in his Vineyard^ and he came and fought Fruit thereon^ and he found none. Then faid he unto the Dreffer of his Vineyard^ behold^ theje three Tears I came feeking Fruit on this Fig- ^ree, andfijid none : Cut it dovjn, why cunihreth it the Ground ? And he anfwering faid unto him^ Lord., let it alone this Tear alfo, till 1 fJoall dig about it, and dung it -, and if it bear Fruit .^ well^ and if not, then tifter that then fh alt cut it down. In this Parable we have to obferve, I. The DiHgcnce of the certain Man, He had a Vineyard, and planted a Fig-Tree in the fame, and chofe certainly a Fruitful and convenient Place for it, and took great Care and Pains therewith, according to the Nature of fuch Trees, and came conftant feeking Fruit thereon. All this ^hath God done with Men in a high Degree. Hc^ as the heave.nly Lord, has planted us by the Bapiifm in liis Vineyard, the Chriftian Church, has watered us by the Holy Ghoft, the Word, and the Lord's Supper, and has not fpared any Thing in order to make us Fruidul. But v/.hat Fruit was found on this Fig -Tree, our Saviour complaineth of. • 2. The bad Nature of the Fig-Tree. And he came and fought Fruit thereon.^ and found none. Every Perfon is a Tree in the Vineyard of God •, but that this unfruitful Fig-Tree flood in a fruitful Vineyard, fignifieth, that there arc many fruitlefs Chriltians in the Chriftian Church, who Of GOOD V/0 R K S. 139 who live in all Manner of Wickednefs and flefhiy Luft, withoi:t Repentance and true Faith -, wherfby they provoke God, and offend their Neighbours. They have fomc glorious Leaves of outward, pious and charitable AdtionF, but no true Fruit is found on them. The Fruits which a Chriftian ought to bear, are both inward and out- q^\ ^ ^ ward. The inward Fruits, are Love^ Joy, Peace^ Forbearance^ Gentienefs^ Goodnefs, Faitby Meeknefsy Temperance : Thcfe are the Fruits of the Spirit, 2tnd Ibe Soul of the Lord defireth them. The outward Fruits are a Micah vn. i. Godly and Chriftian Life, and the Pradice of Good Works' \ and likewiie (-0). u 10. timely Fruit •, namely, in the Time of Temptation, Fruits of Faith ; in Profperity, Fruits of Thankfgiving j in Misfortunes, Fruits of Humble- nefs ; in Poverty, Fruits of Hope \ in Sicknefs, Fruits of Prayer and Patience : And where fuch Fruit is not found, there will follow, 3. A fevere Judgment. Cut it off; the Branches fhall not alone be cut off, and the Stump with the Root remain in the Earth, as it happened with the big Tree by the Prophet Baniel -, but the whole Tree fhall be cut down, and the Roots be rooted out, that the fame fhall not longer incumber the Earth. God hath feveral Ways to cut down fuch unfruitful Trees j as i. By Punifhment on themfelves or their Children \ for Wickednefs (Idall he broken as a Tree : Their Children fhall not take Robt, Jobxxiv. 20. and their Branches fhall bring no Fruit. 2. By withdrawing of the Grace Eccle. xxiii. of God, that he, in his Juftice, taketh away his holy Spirit and Grace ^5" from the Fruitlefs, fo that the Word of God hath no Power upon them i- And 3. By Death, when they die fuddenly in their Sins, and have no Time ta repent. And if* fuch Trees are fuffered to (land longer, it is alone by Grace through, 4. The InterccfTion of the DrcfTer of the Vineyard. Jefus Chrifl the DrelTer of the Vineyard of God, intercedes, that God would not cut down in his Wrath fuch fruitlefs Trees, let it alone this Tear alfo. So fays St. Paul : Chrifl entered into Heaven itfelf, now to appear in the -g^}^ i^. 24, Pr.efence of God for us. He is at the right Hand of God^ making inter- Rom.viii. 34 ceffion for us. This intercefTion of Chrifl is fo powerful, that many unfruitful Tree are fpared, and beareth afterwards Fruit, As we can fee of King Manaffeth^ Mary Magdalen^ Paul., and others. He that will bear good, and much Fruit, is a God'-pleafing Tree, and Ihall be removed at laft from the earthly into the heavenly Vineyard ; but he that will not, fhall be cut down. Therefore encourages the Apoftle, all Men to the Pra6lice of Good Works in the Words of our Text : Of which we will difcourfe upon thefe two following Heads, namely, FiR,ST, Of Good Works., and their 'Nature. Second, Wh-^ we fJoould pra5iice good Works, K k Explanation 140 0/ 6 O O D W O R K S. Explanation of the Text. I. Of Good Works and their Nature. l"hc Apoftle does encourage the Chriftians to the Pradices of Good Works. He fiiftfets forth thcfe two l^hings to confider, namely, Firjl^ Their miferabic Condition, wherein they were before their Con- Eph. ii. I. verfion ; They were dead in Tre/paffes and Sin^ and could as httle convert" themfelves, as the Dead can raife themfelves up, whereby their daily Eph. ii. 2, Life and Doings could teftify •, for, They walked in Timepaji, according to the Courfe of this World. They followed the Inftigation of the Devil, and did all what he gave them in their Hearts to do \ whereof the follow- ing were three Caufcs •, ij/?, The Devil ; The Spirit that now worketh in the Children of Difobedience. %dly^ The bad Converfationand Examples of others: And, 'i^dly^ Their ownFlefh, and the Defires and Lufts thereof. Eph. ii. 4. Second, The Apoftle fets forth, The great Mercy and Love of God^ Eph. ii. 5. that he made us Partakers of all the Blenings of Chrift, and hath quic- Eph. ii. 6. ^fi^d us together with Chrijl : Hath raifed us up together, and made us Jit together in heavenly Places in Chriji Jejus. When a Chriftian confiders fuch great Grace, then he will certainly ftrive after the pradifmg of Good Works, and meditate upon what he has been, namely, a ftinking and filthy Sinner, who never could do any God-pleafing Aftion, although the fame was done ever fo well ; and remembers what he is now, namely, a new Man, and a Child of God, who is pleafing in the Sight of God, in Chrift Jefus -, and can now, by the Grace of God, and the aftifting Power of the Holy Ghoft, a6l to the Glory of God's holy Name : Our Text maketh mentiop thereof, and we Ihall obferve, I. What good Works are. What the Heathens ufed to call Virtues, the Holy Ghoft calleth Good Works, and^^omprehends all the Obe- dience, whicli a Child of God can, through the whole Couric of his Life, (hew to God and his Neighbour, according to the Command of God : So that Good Works, are the Works of a regenerated Child of God, both in his outward and inward Living and Converfation, according to the Com" iinandmentsofGod,by the affifting Grace ofthe Holy Ghoft through Faith^, to the Glory of God, to his own Gratitude, and to the Profit of others. Works are called in general, all what we do ; and are either natural, as to eat, drink, deep, and flich like •, or moral, as to live foberly, keep Houfe and rule it ; or Works of Chriftianity, as to Church, to receive the Sacrament, to read the Word of God, to pray, to give Alms, and all other charitable Adions. All thefe Aftions are called Good Works, fmce they feemingly agree with Nature, Modefty and Honefty, and can- not be found Fault with •, though they are not the right Good Works Mat. vi. I. which God demands, if true Faith is not joined with them, and the fame be a6led by a pure and fincere Intention ; for Hypocrites can like- wife do outward Good Actions, tho' tkey have no Reward of the Father which is in Heaven : Therefore muft Good Works of Chriftianity go further. or GOOD WORKS. i4i further, and contain in particular, true holy Motions in the Heart, Faith, Joy and Peace in the Confcience, Love, Purity of Heart, and fuch like. Therefore are good Works called in the Scripture, The Fruits of the Spirit 'y Fruits of Righteoufnefs \ Armour of Light •, Sacrifices of Righte^ oufnefs i fVorks made in God. And to prafticeGood Works, is called in the Scripture ; Let your Light fojhine before Men, that they may fee your ^^j^^'vi.zo.. good Works : Do Works meet for Repentance : To do good, and be rich in i xim vi. 18 good Works : To be zealous of good Works : To maintain good Works ; To Tit ii. 1 4.. bear Fruif : T'o be fruitful in every good Work : Not to bejlothful andun-Jf- \"\'' fruitful to the Knowledge of our Lord Jefus Chrifi. Of thefe and more ^' *' *°' other fuch like Names we can fee, that good Works proceed moftly from inward, and not from outward Appearances alone. 2. Why are they called gqod Works.'' They are called fo in regard to, ifi. Regard to the efFeding Caufe, which is the Holy and JBleffed Trinity. God the Father maketh us perfect in- every good Work^ to do i^/j Heb.xiii.21, WilU working that 'vshich is well-pleafingin his Sights through Jefus Chrifi. God the Son, JcfusChrift, is the true Vine; he that remaineth in himt beareth much Fruit. The Holy Ghoft regenerates and renews us, and maketh us fruitful to all good Works. Hereto God ufeth his Servants, who are called. Labourers together with God \ and they preach to vis, j c^r. iii. a. and declare to us the Will of God. , ,, 2^/y, The inftrumental Caufe on God*s Side, is the Law and the Gofpel : The Law commands us, theGofpel draws us to doGoocj Works. The L>aw coqimands us thereto, as the Lord fays \i\m{^\^ \ What Things foever 1 command you, obferve to do it \ thou fh alt not add thereto, Deu^'xii.52. nor deminifld from it. Thr Law threatens befides. Cur fed be he that con- fir met h not all the Words of this Law, to do them. Deut x^ajii. The Gofpel draws us to do Good Works : It regenerates Man, and ^^• maketh him a new Creature in Chrifi-, and quickeneth him to the Pra6li- ces of Good Works -, therefore faith Chrift -, The Words that I fpeak unto you, they are Spirit, and they are Life. The Gofpel fhews us likewife, john vi. 63* how our Adions can be made acceptable to God, by Faith in Jefus Chrifi. ^dly. The inftrumental Caufe on Men's Side, is Faith. Faith is the i Pet. ii. 5. Soul, and Foundation, and Root of all good Work : As the Body with- out Soul is a dead Corps, fo is likewif:; Good Work a dead Image with- out Faith. By Faith we liz^e in Chrifi^ and Chriji liveth in us. Where now Faith is, thi-re are the Fruits of fpiritual Life, Good Works. Gal. ii. 20. TheReafons why good Work?, t.nke its' Value of Faith, are following. Firfi, By Faith we are reconciled unto God, grafted in Chrift, and united with him. He that is now reconcil:'d unto'God, grafted in Chrift, and united v*'ith him, his Adions are looked upon, not as they are in themfclves, but in Chriljt Jefus, who h.is purged and cleanfed us with his precious Blood. Second, Good V/orks are the Fruits of Faith : Through Faith we are ' juftified, and through Faith dwcllcth Chrift in 'our Hearts i therefore, K k 2 take 142 Of GOOD WORKS. ttike good Work, its true and intrinfic Value of Faith, where-through Chrift is received. 4^thl)\ The Perlbn that mud do and- pradice good Works, muft there- fore be regenerated, and a faithful Chriitian •, for what is not of Faith is Sin : Therefore calleth the Apoftle in our Text luch Pcrfons, God'slVork- man/hip^ created in Chriji Jefus. The Works, and the Perfons that do the Works muft agree. A bitter Fountain cannot bring forth Iweet Water ; neither can a corrupt Tree bear good Fruit. The Perfon that will do any God-pleafing Work, muft nrft be reconciled to God, and become well- pleafing in the Sight of God, which .cometh through Faith in Chrift, the only Mediator. Our Saviour explaineth this before the Apoftles, when he fays \ As the Branch cannot bear Fruit of it/elf) except it abides in the J n XV . 4.. y.^^ _^ ^^^ ^^^^^^ ^^^ ^^^^ except ye abide in me. I am the Vine^ ye are the T'ohnxv c Branches : He that abideth in me^ and 1 in him, the fame bringeth forth much Fruit, for without me ye can do nothing. If a Man abide not in me, John XV. 6. he is cafi forth as a Branchy and is withered, and Men gather them, and John XV. 7. ^^'fi ^^^^'^ ''^^° ^^^^ Fire., and they are burned. If ye abide in me, and my IVords abide in you, yefhall ajk what ye will, and it fhad be done unto you. ^thly. The Works, in themfelves, that fliould be good Works muft be r-egulated and done according to the Word and Command of God-, for . God hath no Pleafure in any Thing,. except what he commands hieifelf, <5r at leaft is agreeable thereunto : In regard to this fays St, P^«/ ; Bre- thren, whatfoever Things are true \ whatfoever Things are honejl ; zvhat- foever Things are jufl ; whatfoever Things are pure -, whatfoever Things are lovely ; whatfoever Things are of good Report ; if there be any Virtue, and if there be an)' Praife, think on thefe Things, and do them. In another Place the fame Apoftle includes all Good Works in thefe three Words, Tit. li. 12. Soberly, rightecufly, and godly. Soberly towards ourfelves ; righteoufly towards our Neighbours, and godly towards God. Luther comprehends it in thefe three Words; Believe, Love, Suffer. Although a Child of God regulates all his Adions and Works, after the Word and Command of God •, yet he cannot attain in this World to fuch a Perfeftion that they can ftand before the Judg- ment of God : All Saints muft pray unto God for the Remiffion of their T:'-;. Ixlv.' 6. Sins ; and fay v/ith the Prophet Ifaiah ; PVe are all as an unclean Thing, and all cur Right eoufnefs are as filthy Rags. This is the Complaint of the Jubjx. 3o,3i.p-jQj^^5 Job; If I wafh myfelf with Snow-Water, and make my Hands ever fo clean, yet fl:) all thou plunge me in the Ditch, and mine own Clothes ^ '^^'^^''^' fhall abhor me : The Pfalmift maketh this humble ConfefTion ; If thou, pj-^l ^^jjjj , Lord, Jhouldeft mark Iniquities •, O Lord, who fid all ftand? And in ano- ther Place he faith •, Lord, enter not into Judgment with thy Servant, for in thy Sight fhall no Man living be juftified. The Reafons why the Works of the regenerated and faithful Children of God are imperfect in this World, are, Firfi, The Condition of Re~ ^ generation, Of GOOD \V0RK5. 143 generation, which muft daily incrcafe by the Children of God •, and can never be fully perfected before the Soul is fcparatcd from the Body •, And i Cor.xv.54. this Mortaljhall have pit on Immortality, The Apoftle St. Paul had at- tained moftly to the Prize ; yet he confefTeth \ I follow after ^ if that /rhil. iii. i:: may apprehtnd that. Secondly., The Remnants of Sin, which cleaveth always to the Children of God, as long as they live, ^he Law is fpiritual^ Rorn- VN.14 fays St. Paul^ But lam carnal^ fold under Sin. Thereof cometh, T.hirdly., The continual War between the P'lefii and the Spirit, which are contrary Gal. v. i;- one to anether, fo that the Children of God cannot do the Things that they would., God is notwithflanding fo gracious, that he^ in regard to the Merits of JcfusChrift, is well plealed with that little Good we, by the Affiftance of his holy Spirit, can perform •, and looks upon it, as if it was quite perfect : Yea, he attributes to us, poor Sinners, all the Good which he effects him- felf in us, and afcribes it to our Faith, as if that was the effecting Caufc thereof. We can as little boaft of our good W^orks, as that if we had created ourfelves •, for the Apofllefays in our Text ; God has created us in Chrifl Jefus., unto good Works. We ought therefore daily to pradlice good Works, bccaufe it is, Firfi, The Command of God. Let your Light fo fhine before Men^ that they may [ee your good Works., and glorify your Father., which is in * •'^- ' ■ Heaven. If a Tree whereof a Gardiner has been careful with digging and dunging could /peak, it would thank him for his Trouble, and promif: him much Fruit -, but many Men are fo corrupt and wicked, that they do not alone omit all what is good, but even commit all what is evil. Second. Our Obligation. A Child is obliged to obey its Parents, like- wife are we obliged to obey the Commands of Gcd, and to fhew our- - iel ves loving and ferviceable to our Neighbours, Faith fliews itfelf in LovCj and Love ferves our Neighbour in all what we can perform. Third., Promoting the Peace of our Confcience. With good Works ^ p^.^ • ^^ we make cur Calling and Ele£lion fure. The Apoftle fays in our Text, That we fhould wv.lk in them \ namely, good Works. The Word here ufed {walk) fignines to walk round about, as in a Circle. The Ecgin-r ning of our W'brks fhould be good ; likewife fhould be the End thereof. It is not enough to begin well, but wc fliould alfo end well. Be thou Rev. ii. \9. faithful unto Death., cmd I will give thee a Crown of Life. Takeaway ■ Conftancy, then has Obedience no Reward \ Good Works no Praifc, and Righteoufnefs no Crown to expect. And fince our bsfb Works arc unclean and imperfcdl in the Sight of God^then none can deferve any Tking from God thereby, much Icf? the Eternal life. Our Saviour fays himfelf. When ye fijall have done all Lukexvii.io Things., which are commanded you., fay., we are unprofitable Servants., we have done that which was our duty to do. St, Paul fays. Not by Works of -p-^ •- Righteoufntfs^ which we have done., but according to his Mercy he faved us. What 144 0/ GOOD WORKS. What Comparifon is there between our Works, which are finite and im- perfedb, and the eternal Life, which is infinite and perfcft ? Well arc Rev. 11. 4. ^j^g Righteous and Faithful faid, to he worthy to walk with Chrifi in the everlafting Life : But this Woi thinefs is not of themfelves, but is partly o^ the Merits .of ChrifV, which they have enfibraced th;-ough Faith ; and partly thereof, that they by the AfTiflance of the Holy Ghoft have followed the Means of God, prefcribed in his Word, for the obtaining of Life-ever- lafting •, therefore has God thought them worthy to walk with Chrifl in white Raiment. Every Child of God that will do any Good Works, Wliich may and. can pleafe God, mufl obferve the following Rules, Firjl, He fliould do fuch Works which God has commanded ; for Mat. xv. 9. fdf-invcnted Adions are an Abomination to the Lord. Chrifl fays, In vain they do worfiip me, teaching for Do^rines the Commandments of Men. Second, He fhould regulate his Works by the Word of God, as the Pfal. cxix. Pf'ilniifl fays, Thy I'Vord is a Lamp unto my Fett, and a Light unto my 10$. Path. They muft not alone be good in outward Appearance, but they fliould alfo proceed from inward Sincerity of Heart. Third, He fhould do them by Faith j not alone fuch Faith that he knows and believes, that they are commanded by God, but alfb, that he knows and is afTured of : Both his own Perlon and his Works are plcafing in the Sight of God, for the Sake of the Mediator Jefus Chrifl. Fourth, He fhould do them of Love. When they are committed of Love, then are they likewife of Faith, for thefe two can never be fepara- tcd from one another. The four hving Creatures, which the Prophet Ezdc. i. ! . Ezekiel faw, had Wings and under their Wings Hands, A Chrifliari Ihould.not alone have Wings of Faith, but alfo Hands of Love to fcrve and alTift his Neighbour. Fifth, He fhould leek thereby the Honour of God. Which ought always to be the Mark whereat our Good Works aim. A Candle fhineth not for its felf, but for them that are in the Houfe- A Chriflian mufl ^therefore likewife not do his Good Works for himfelf, but to the Glory of God, and to the Profit of his Neighbours. The Heathens did endeavour to pradlice all Sorts of Virtues, becaufe they knew of no other Good Works : But, fince their Adions v/ere not fo commanded by God, neidier were regulated after the Word of God, nor did proceed from a true Faith in Chrifl, whom they did not know, neither were effcfled of the Holy Ghofl to a good End and Pur- pofc : Therefore were their Virtues but Shadow of Virtues, or properly fpeaking, fplcnded Vkes. For, although they could be good according - to Nature and outward Morality, yet could they not be reckoned for Good Works in the Sight of God, as wanting the true Root, Jefus ChriH: and the living Faith in him. II. Why we fliould pradtice Good Works. God 0/ GOOD WORKS. ^' 145 God has called us with a holy Call, has chofcn us in Chrift, and h.is purified us unto himfelf a peculiar People^ that wz Jhould be zealous to air^^- ''^- '+• Good fVorks, and walk in them. All our Works fhould have regard to God, to purfelves, and our Neighbours. To God, that we Ihew unto him, i. Glory. 2. Obedience, and 3. Gratitude. I. Glory will God have of our Works. Therefor has he created,- redeemed, and grafted us in Chritl Jefus, and has made us a chofcn Gene- i Pit. ii. 9. ration^ a 'Reyal Priefthood^ an holy Nation^ a peculiar People^ that zve fljould Jhew forth the Praife of him ivho hath called us out of Darknefs, unto his marvellous Light. As a Gardiner is praifed, when the Trees in his Garden bear much Fruit \ fo is the Name of God likewife glorified by our Good Works which are the Fruits of our Faith. Should any one be concerned thereover, that he has not done many- Good Works in his Life Time, fince Chrift will fum up at the laft Day all our Good Works, and reward every one accordingly ; he mull be comforted thereby, that a Tree, whereupon is found but one fingls Fruit, cannot be called dead. Befides, Chrift called all the Ground that bore an hundred Fold, fixty Fold, and thirty Fold, by one Name, ^n^^ ^iii 8 And the Servant, who gained two Talents, is called as well a good and ^^^ faithful Servant, as he who gained five Talents. 2. We fhew our Obedience to God with our Good Works. 'This is ^•xhc^/if.-i, the JVill of God^ even your San6lification, that ye fJjould abjlain from For- nication : That every one of yeu Jhould know how to poffefs his Vejfcl in San5fification and Honour. It is the Will of God, that w^ fhould be Holy, j^^^ ^- as he is Holy., not in Perfedlion, but in Imitation. g. We fhew Gratitude and Thankfulnefs to God, when we praflice Good Works -. Therefor has God created us in Chriji Jejus unto Good Eph. ii. ro. Works, that we fhould walk in the fame. Therefor has Jefus Chrijl given Tic. ii. 13,14 himfelf for us., that he might redeem us from all Iniquity, and purify unto y^ himfelf a peculiar People, zealous of Good Works • : Therefor has the Holy Gholl renewed and regenerated us in Baptifm, that wc fhould put on the EpJ»- i^'- 24. new Man, which after God is created in Righteoufnefs and true Holinefs, which are the Fruits of the Spirit : Therefor has God, faved us from Lukei. 71. our ^Enemies, and from the Hands of all that hate us, that we might ferve Lulcc.i. 74. hifn without Fear i 1 Holinefs and Righteoufnefs. before him all the Days of our Life : Therefor hath God chofen us, and promifed, that he v/ill be our God and Father •, that we iTiould cleanfe cur f elves from all Fill hinefs 2 Cor. vii. i. of the Flejh and Spirit, perfecting Holinefs in the Fear of God. Our Works Hiould alfo have regard to ourfelves that our Faith might fliew itfelftobe, living: None can fee Faith in cur Hearty butfromGood Works, the fame can be known to be livng, like tJie feeling of the Pulfe convinces the Phyfician of the Condition of his Patient. Let a Gar- den be adorned ever fo much with Flowers, yet can they not be ieen without Lev. vi. 12, 2 Tim. 3. 146 V 0/ G O O D W O R K S. without Light. If the Heart of a Chriftian be filled and adorned with Fakh ; yet can the fame not appear except by the Light of Good Works. And that the Gifts of the Holy Ghoft may increafe daily more and more in us, as the Pricfts in the Old Teftament were obliged to keep the holy Fire always burning, that it Ihould not extinguifh, fo muft we likewife daily increafe the Gifts of the Holy Ghoft, by thePradlice of ^ Good Works. For this End admonifhes St. Pmil., That we Jhould ftir 2 Pet, i. 10. up the Gifts ef God^ which is in us. By Diligence we make our Cdling fure. Our Works Ihould have likewife Regard toothers, both to Angels and to Men. The Angels converfe among us, although we do not fee them. They obferve our Anions, if we do good, they are rejoiced, and if we do evil, they are grieved. On the Contrary the bad Angels are rejoiced, when we- do evil, and fore vexed when we do good, though they cannot oppofe us in Good Works, Our Neighbours can by our Good Works and Good Examples, be encouraged to the Pra6tice of Good Works alfo -, for as one Hungry is encreafed in his Appetite, by feeing others eat, fo is Man likewife en- couraged to good, by feeing the Good Works of others. If they are X Pet. 11. 12. yyjcl^eti 2iVi^ evil Doers, then fhall they, by beholding our Good Works, be afhamed, and obliged to ftop their Mouth from Slander, and glorify God in the Day of Vifitation. Thi Lord 'of his Grace make us fruitful in all Good Works ^ that we ?hil, i, II. ^^^^^ ^^ fi^^^*^ ^^^^ ^^^ Fruits of Righteoufnefs, which are by Jefus Chrifl, unto the Praife and Glory of God. Amen. XXV. SERMON. Of the CHRISTIAN CHURCH. 147 XXV. SERMON. OF The CHRISTIAN CHURCH. The Text, Psalm LXXXVII. i, 2, 3. ver. His Foundation is in the holy Mountains. The Lordlo'oeth the Gates cfX'ion more than all the 'Dwellings of Jacob. Glorious -Things are fpoken of thee, O City of God. Selah. Introduction. WHERE God is feen or heard, there every Thing appears ma- jeftick, holy and glorious. When Jacob went from his Father Ifaac in Berjheha^ to Pordan-Aram, in Syria, unto his Uncle Lahan, then tarried he all the Night in the Field, and had the Heaven for his Canopy, the Ground for his ?ttd., and the Stones for his Pillows -, and in his Sleep, he faw a Ladder fet upon the Earth, and the Top of it reached to Heaven, and behold the Angels of God afcending and defcen- ding ', and behold the Lord flood above it, and fpoke to him. In the Morning, Jacob awaked cut of his Sleep, and he [aid, furely the Lord is in this Place, and I knew it not ; and he was afraid, and f aid; How dread- ful is this Place! This is none other but the Houfe of God; and this is the Gateof Heanen; as we can read in G^;/. xxviii. 11, 12, 16, 17. Of this Vifion we can take, Firft, A glorious Dcfcription of the Chri- fdan Church here upon Earth •, and. Second, A fhort Summary of the Doctrine taught and preached in the ChriRian Church. Firft, The Chriflian Church can be dcfcribcd, according to this Sight, by three Natnes ; and then be called, I. The Place of God's Prefence. Surely, (dlth Jacob, the Lord is in this Place, and I knezv it not. Jacob knew full well, that God is ornni- prefent, and over all ; For He is not far from every one of us. He is, a Adsxvii. 17. God that filled Heaven and Earth, The Heaven is his Throne, and //>f Jer.xxiii. 24^ Earth his Footfiool. But that God fhould be in fuch Manner with him ^^^' ^^''^- ^' here in a lonefome Place, where he v/as a Stranger, and v/ith his graci- ous Prefence, comfort him as a Father, Guide and Protedor -. this LI J.coh J48 0/ the CHRISTIAN CHURCH. • • Jacoh]!ix\t^ not. And therefore, when he found the Prefence of God, and heafci'the gracious Promife-of the Seed of the Woman preached here, whereby he was inftrudcd before in his Father's Houfe ; then faid he. Surely the Lord is in this Place^ and I knew it not. We fee here that God is neareft to his Children when they leaft cxpefl it. He is not bound to any certain Place, but he appeareth in what Place or Manner he will : Therefore we muft, wherever we are, have holy Thoughts and devout Hearts, efpecially, when we are in the Place of the Worfnip of God ; which we may call with Jocob^ 2. The Houfe of God: This is none other hut the Houfe of God. There was no Houfe in this Place where Jacob flept and dreamt, yet he calls the fame the Houfe of God ; becaufe where God and the Word of God is, there is the Houfe of God. We honour a Houfe on Account of the Perfon who dwelleth therein, much morefliould we honour the Houfe of God, which is called here, q. The Gate of Heaven ; From the Church Militant here on Earth do we enter into the Church Triumphant into Heaven •, and none can enter into Heaven, except he has been in this Life, a true Member of the Pfal. Iav. 4. Chriftian Church. Bleffed is the Man whom thou chufefl, and caufeji to approach unto thee., that he may dwell in thy Courts. Second, TheDoftrine that is preached and taught in thqHoufe o^God. The Chriftian Church lies concealed in this Vifion •, and confifts principally in thefe four Articles, i. Of God. 2. Of Chriji. ^. Of the Jngels. And, 4. Of Men. All thefe four Articles are found here : God ftood above the Ladder, and fpoke. Chriftis compared to the Ladder : The Angeh- werc afcending and defcending : And Jacob laid upon the Ground, and flept. Of this Houfe of God fpeaketh the Pfalmift in our Text, and calleth the fame, The Gates of Zion, and the City of God -, and praifeth iikewife the glorious Things which are fpoken and preached there. Of this; Text we will obferve thefe two Parts, namelyg First, The Chrifiian Church as a City. Second, The right Token, or Sign of the Chrifiian Church. Explanation of the Text. I. W« (hall confider the Chriftian Church as a City. What we love, we keep and defend the fame always. There is nothing here upon Earth which God loves more than his Church i therefore he keeps and defends the fame as a wdl founded City -, for as our Text fays -, His Feundation is in the holy Mountains. The Chriftian Church is defcribed here, 1/, Of its Conftancy. 2^. Of its Excellency. I. Of itsConfiancy. It has a Foundation. The Conftancy of a City depends upon the Foundation, thereof. A Houfe built upon Sand cannot ftand againft Wind and W^eather. The Foundation of the Chriftian Church, is Jefus Chrift, and the DoiClrinc of him ; And this Founda^ tionis. Eternal. Gf the CH R I S T I A N . C H U R C 11. 149 Eternal : For God has chofen us in Jefus Chrijl, before the Foundation Eph. i. 4. of the IVorld \ as St. P^«/iays. Godly : It was laid and fore- ordained by God himfclfin his Decree from Eternity •, and afterwards in the Time hcwasfent into the World, to be the Foundation of our Salvation, and the Beginner and Finifher of our Faith: That, as the Hands of Zenibbabel laid the Foundation of the Lord's y^^^^i w Houfe^ and bis Hands finifhed it alfo ; fo has Ghrift likewife laid both the firft and laft Stone of our Salvation. Unmoveable : The Devil with all his Power, cannot fhake it ; And the y^^^ ^^.j ^g. Gates of Hell fa all not prevail againft it. Living and quickening : He that believeth on me, fays our Saviour him- john vi. 47. felf, hath the everlafiing Life. Glorious : The Stone which ' the Builders refufed, is become the Head- nr 1 Stone of ('be Corner •, and is crowned with Glory and Honour. This is the 22, Foundation of the Chriftian Church ; whereby we can fee, Plal. viii 6. 2 . Its Excellency. It is built in the holy Mountains. By thcfe Moun- tains we can underftand the Prophets in the Old, and the Apoftles in the New Teftament, who are called the Foundation of the Chriftian Church, not by Origin, but by Service, for they were the. firft that laid this Foundation in the World, by preaching the Do6^rincs of Chrift. After the Foundation is laid, then is the Building raifed. Here we have to obferve, i, 'f he Builder. 2. T^he Workman, And, 3. ne. Builder himfelf. * Firfi^y The Builder, who is the Holy and Bleffcd Trinity, Father, Son and Holy Ghoft ; and therefore is the Chriftian Church called the City ef God. God the Father has built this City, ^The Chrijiian Church. •1. In that he, from Eternity, fince he forefaw that Men would fall in Sin, has ordained Chrijl to be a Mediator and Saviour -, and has chofen in \ Pet. i. 20. him, as many as he forefaw would believe in Chrift, and remain ftedfaft Eph. i 4. in their Faith, 2. In that he, in the Beginning, gathered himfelf a Church in Para- dife. And although our firft Parents loft the Holinefs wherein they were created -, God has, notwit.hftanding, conftantly had his Church of the Patriarchs and Prophets, until the Time was come ; then lent he his Son into the World, that he, by his Dodrine, and preaching, fhould gather and eftablifh a Church. 3. In that he placed Jefus Chrift as a King upon his holy Hill, and ordered us in the Baptifm of Chrift, to hear and obey him. 4. That he has exalted Chrift unto his right Hand, and made him to cd. i. i j. he the Head of the Body, the Church. God the Son has builded this City the Chriftian Church." ^ \fi. As a Prophet : In that he hath declared to us the Will of God concerning our Salvation ; for juft after the Fall, our firft Parents did L 1 2. receive I50 Of the CHRISTIAN CHURCH. receive the gracious Promife, Of the Seed of the Woman , who Jhould bruife the Head of the Serpent. A£lsxx.*2S. idly. As a Prieft: In th^t he has punhafed unto himfelf a Church with Eph. V. 2. jyjj Q^^j^ free ions Blood, and hath given himfelf for us an Offering, and a Sacrifice to God, for a fweet fmelling Saviour. ^dly. As a King : In that he governs, maintains and defends his Church, againft all its fpirittial Eneniies, God the Holy Ghoft hath likewife built this City the Chriflian Church j and he builds yet daily upon the fame. Firfl, In that he fends faithful Minifters and Labourers, and infpires them with all heavenly Gifts, in order to preach the Gofpel, Second, In that he fandifies the. Means, whereby this Building is finifhed, namely, the Word of God, and the holy Sacraments. ■ Third. In that he comforts and upholds the Faithful, in Crofles and JohTi pi. 7. Affliftions, that they (hould not defpair, and is therefore called, the Com- Eph L 14" f^^^^^ '■> ^'fy^^ Spirit -, a Spirit of Power and Strength ; and the earneji 'of our Inheritance. 2. The Workmen are the Minifters, by whom God gathcreth his Pfal. cxviii. Church : Therefore are they called in the Scripture, Ihe Builders : La- £2. h^urers together with God : God's Mouth : Ambaffadors for Chrijt : Mini- I Cor. iii. c^.jigj-s of Jefus Chrifl . Some of thefe Workmen are called by God himfelf, i'^Cor V -o^^ the. Prophets and Apoftles ; who, although they lived at different Rom.xv.1^6. Places and Times, do notwithftanfiing agree in their Dodrine, and points all as with one Finger to Jefus Chrilt, Some arc called by Mean?, as the Minifters in our Days •, they do not lay any Foundation, but they build upon the Foundation laid by the Prophets and Apoftles. The Means that thefe Workmen ufe towards -the Building of the Church of God, are the Word of God, and the holy Sacraments. When our Saviour did fend his Apoftles into the World, then commanded he them to ufe Mat. xxviii. thefe two Means, liiying, Go ye therefore, and teach all Nations, baptifing them. 3. The Building itfclf is called, ^he Chriflian Church of Chrift, who is the Head arid Lord thereof. They that believe in Chrift, and contefs themf^ilves to be of his Church, are called Chrifiians, «nd this was the Ads xi. 26 Name ufed firft' in Antioch, there the Believers in Chrift were called before, Difciplcs, Brethern, Congregation. This Name fhould ad monifh us of our Honour, that God hath thought us fb worthy as to call us by his own-Son's Name. The Believers in Chrift did not take this Name upon themfelves, but the Lord gave it unto them according to the Prophecy Ifa. Ixv. 15 of Jfaiah, The Lord fhall call his Servants by another Name. And thou Ifa.lxii. 2. p^^ij. ^^ calle^by a new Name, which the Mouth of the Lord fJo all Name. Therefore we lliould be careful, that we do not difdain this holy Name, whereafter we ar^ called, through Unbelief and Wickednfs : But,./;?/ '^^''^-''^"^'''^- every one, that name;h the Name of Chrifl, depart from Iniquity. The Of the CHRISTIAN CHURCH. 151 The Name of Church in the Greeks fignifies, the Lord's Hoiife, not a Houfe buildcd of Stones and Timber, but of Men : For the Chriftian Church is a vifible Congregation of Men, whom God of his Grace and Mercy calleth together to the Kingdom of Chrift , by the Preaching of the Gofpel, and the Adminiftration of the Sacraments ; among whom there are fome, who remain ftedfaft in the true Faith in Chrift, unto their Lives End. And again, others who are Hypocrites, con fen ting to the Do(5lrine of Chrift with their Mouths, but their Hearts are afar off", and therefore do not live as they ought -to do. •The Materials whereof this Building confift, are Men, whom the Apoftle St, Peter calleth, Lively Stones. In the Old Teftament were the ' ^^^ "• '5- Jews^ and fome Heathen Profelytcs, alone belonging to the Church of God ; but in the New Teftament, the Gates o^ Zion are opened, more, and now every one of what Country, Nation or Tongue foever can enter into the City of God •, though under this Condition, That they fhould beUeve, and be baptifed. And there is no refpe6l of Perfons before God, For in every Nation, he that fear eth him, and worketh A^% x. ii^. Right eoiifnefsy is accepted with him. And fince there is fo many Sorts of Chriftians in the Church, therefore is the fame compared to a Field, wherein groweth Wheat and Tares \ to the Ark of Noah, wherein was both clean and unclean Creatures j and to a Netcaft into the Sea, wherein is gathered of every Kind of F'ifli, both good and bad. In the Houfe-Church of Adam, there was a hypocritical Cain : In that of Noah, there was a curled Ham : In that of Abraham, the defpifing Ijhmael: In that of Ijaac, the hateful E[au : In that of David, the ambitious Abfalorn: And even in that of Chrift, the treacherous Jtidus. Therefore they are not all of the Chriftian Church, that are in the Chriftian Church. The Chriftian 'Church is both vifible and invifiblc. Vifible it is not, in regard to Perfons, whom we fee ; but in regard to the vifible Service and Dodtrine, whereto the Perfons confefs themfelves, either they are Believers or Unbelievers, eled or hypocrites, as' many as hear the-Word, and ufe the Sacraments, in the outward vifible Congregation. Invifible it is, in regard to the Perfons, for we cannot know who believes in Chrift, and fhall remain ftedfaft unto their Lives End, for that is alone known unto God, v/ho knoweth them that are his : Therefore are the Elect aTim. ji. 19 called, the hidden of the Lord, becaufe they are hid from the World and ^^^^^- l-^^xiii. the Vanities of the World, and their Lives is hid with Chrifi in God. '^" , •;.\, Hereby cometh the fpiritual Fello\yftiip between Chrift and the Faithful, ^"^ " '''' ^' fo that they become one with Chrift, and the Temple and Habitation of the Holy Ghoft- ; which is unknown to the Eyes of Men. Spiritual Fellowfhip between Chrift and the Faithful, is a v\onderful and inward Connexion, which exceeds the Apprehenfion of human Reafonand Nature •, v/hercb.y Men becometh, by the hearing of God's Word, and the right Ufe of the Holy Sacraments, through Faith and the aflifting . Power of the Holy Ghoft, incrcafed in Jefus Chrift, and by him united wiih 1 52 Of the C I-r R I S T I A N C H U R C 11. with God himfelf, to be Partaker of the Death and Honour of Chrifts and EG cb-ain Life-everlafting. The Foundation of this fpiritua! Fellowlhip is Jefus Chrlft, who by his Incarnation, Sufferings, Obedience, Satisfadion and Merits, hath re- conciled us unto God, and hath procured us this gracious Fellowfliip •, although this gracious Fcllovvfiiip belongeth alone to the Faithful, who are the invifible Church, The Means that God ufeth hereto are on God's Side, the Word and the Sacraments ; arid on our Side, our Faith. Of the Word we receive Faith by the effecting Power of the Holy Ghofl, Eph. m. 17. 5jy Faith Chrifi dwelleth in our Hearts^ and when Chrift dwelleth by rCor.iii. 16. Faith in our Hearts, then do we become the temple of God^ and the dwelling Place of his Spirit •, and this Faith maketh a Child of God, not 2Pet r+ ''^'^"^ ^ Mm<^v, XXVIII. 18, 19,20, ver. All Power is given unto me in Heaven and in Earth. Go ye there- fore and teach all Nations, baptizing them in the Name of the Father, and cf the Son, and of the Holy Ghoft\ teaching them to obferve all Things, whatsoever I have commanded 'sou : And lo, I am with you alway, even unto the- Knd of the World, Introduction. AS the OfBce is, fo muft: likewife the Minifters of the Office be, God had commanded Mojes^ that he fhould chufe of the ^ , ... People, wtje hearted Men, whom he had filled with the Sprit of J, " " IVifdom, to makeAsLvon's Garments. Much more ought they to be filled with the Spirit of Wifdom, who lliould make the holy and heavenly Garments wherewith the Souls of Men fhould be cloathed and adorned before God. The Minifters of the Gofpel have the Adminiftration of an holy Office, therefore muft they likewife ftrive after Holinefs, and give their Hearts to refort early to the Lord ; and pray to him with humble Supplication, that he will fend his Spirit of Wifdom, of his holy Heaven, and from the Throne of his Glory, who can be prefent, and labour with them, that they may know what is plcafing unto the Lord. There- fore admioniffieth the Lord himfelf by the Prophet Malachi, II. 7. faving, ^he Priejls Lips Jhotdd keep Knowledge, and they Jfjould feek the Law at his Mouth, fcr he is the Mejfe-nger of the Lord cf Hofls. ThePrieils are defcribed here, by three Things: Firji, By their Names. Second, By their Office, and Third, By their Freedom. Firji. By their Names. God honoureth them with three Names, and c'allcth them, Priejt, God's Mouth, and the Mejenger of the Lord of Hojis, 1 . Priefts were they, v/ho in the Old Teftament did adminifttr the Sacrifices, and other holy Ceremonies ; although this Name is not given to •Of tie MINISTERIAL OFFICE. 157 to the Priefts in particular, in the New TeRament, but alfo to the Faith- ful in common -. Whom Chriji has made Kings and Priejls unto God, ^'-"^- *• ^• OthtTways are they, who are called and ordained to the minillerial Office, called Priejls. They are called in the New Teftament with feveral other Names, as. Labourers together with God^ Servants of the Word., Ser- vants of Gody Shepherds, l^eachers., Overfeers., Preachers., Leaders^ Elders, Stewards over the Myfteries of God, and Jmbajfadors for Chriji^ 2. God's Mouth. As there is no refpei^t of Perfons with God, fo mud neither a Prieft have refpecl to Perfons -, but he mud preach the Word of God, and follow the faying of Balaam, If thou would give me thy Nura.xxii.i8 Houfe full of Silver and Gold, I cannot go beyond the- PFcrd of the Lird my God, to do lefs or mere. 3. "The Mejfenger of the LordofHofis. Angel fignifieth as much as Mef- fenger, for they are miniftring Spirits fent forth by God. The Priefts alfo are hke the Angels •, they are willing to obey their Lord, and execute his Commands, and be watchful over them, for whofe Service they are fenc forth. The Priefts muft take heed unto themfelves, and to all the Flock, Ads xx. 28. over which the Holy Ghoji hath made them Overfeers, to feed the Church of God, and that not by Conjiraint, but willingly, not for filthy Lucre, ' ^^^- ^'- 2. but of a ready Mind. Second, Their Office confifts in, 1. Knowledge in God's fVord. The Priejls Lips fhould keep Knowledge, j-pini vi 20 God has committed to their Truft his Word, which they muft keep, avoiding prophane and vain Babblings, and preach the fame in all Sincerity and Integrity of Heart. Hereto is required three Things, namely. Prayer, reading and meditating. By Prayer they muft prepare them- felves to reading, . and upon reading fhall follow Meditation. The Priefts Lip's fhould fo keep the Knowledge, that his Difcourfes be not Trilles, but as the Words of the Wife, which are as Goads and as Nails fajlened -gf^^i-^n jj_ by the Majlers of Jffemblies. 2. Do^rine. 1'hey flwuld feek the Laiv at his' Mouth. A Prieft ought to be well verfed and expert in tiie Word of God, in order to refolve and inftrudl them who are willing to be inftrucled in the Way to Salva- tion, and therefore conllilt with him. We cannot borrow any Thing from him that has Nothing, much lei's can v^^e feek Wifdom and Do6lrine by him thsit has none. Since they are Ambaffadors for Chrift, then have they alfo glorious, 3. Freedom. God takerh them under his Prote6lion, for where is an earthly Lord, who would fuifer his Servants, efpecially on his Errand, affiamed -, Examplesof which we have in King David, who revenged the Shame done to his Servants by Hannn, King of the Children of Amnion : ^ , Much more will God take on the Caufe of his faithful Servants, when they are ailiamed or. injured by any one. Therefore, after our Saviour had 15^ Of the MINISTERIAL OFFICE. had in our Text, given unto his Apoftles, a full Inftruaion of their Office, then promifed he, for iheir Security and Progrefs, his gracious Prefence. We will, according to our Text, fpeak here ottliefe three following Parts.~ First, Of the Origin of the Minijlerial Office. Second, Of the Minifierial Office it f elf. Third, Of their Reward and Comfort. Explanation of the Text. I. Of the Origin of the Minifterial Office. The minifterial Office is a holy Office, not inftituted of Men, but of God himfelf, whereto certain able Perfons are lawfully called, that they fhould preach the Word of God, adminifter the Sacraments, pray for the Flock that they are made Overfeers of, and exercife the Church Difcipline according to the Word of God -, that the Glory of God and the Salvation of Men may be promoted thereby. Here we have to confider the following, 1. Who hath inftituted the minifterial Office. God the Holy and blelTed Trinity. Our Saviour fays here in our Text, All Power is given unto me in Hea-ven and in Earth. This Power is given unto him by the i-.'^h. i. 22. Father, who hath put all Things under his Feet., and gave him to be the Head over all T'hings to the Church. The Father did fend the Patriarchs and Prophets in the Old Teftament -, Jefus Chrift the Son of God, did fend his Apoftles and Difciples to preach •, the' Holy Ghoft infpires the ^^ ... , Priefts with Power and heavenly Gifts, 2ind maketh them alfo able Mini- ' flers of the NewTeflament. Fie giveth them Wifdcm and a Meuth to fpeak Lukexxi.15. ^-j.!^ . and is therefore called, The Spirit of Wifdom andUnderflanding, the Ifa. xi. 2. Spirit of Council and Might, the Spirit of Knowledge, and of the Fear of the Lord. 2. Who muft officiate the minifterial Office. They muft be Men, lawfully called and ordained. iCor. xiv.35 They muft be Men and not Women, for'fo fays St. P^z//, It is a 1 Tim. ii. 1 1 Shame for Women to fpeak in the Church ; and in another Place fays he. Let the Woman learn in Silence with all SubjeSlion. Befides, our Saviour • ' did chufc all the Men whom he fent to teach all Nations. We find Examples in the holy Scripture, of Women who have teached publickly; Rom. xvi. 3. as Prifcilla, whom St. Paul called, 7ny helper in Chrifl Jefus •, And of Aasxxi. 9, the four Daughters of Philip, the Evangelift, we read, that xhty did Prophecy. But of thefe Examples, which are extraordinary, we cannot make a general Conclufion, that the minifterial Office may be intriifted to Women. In the Perfons who officiate the minifterial Office, muft be found the following three Articles, i. Wifdom. 2. Delivery. 3. Morality. Firfl, Of the MINISTERIAL OFFICE. 159 F/r/?, Wifdom, and deep Knowledge in the Scripture. Our Saviour calls it IVijdom^ for he that fliall inftrud another in the right Way to Luke.xxi.15. Salvation, muft know himfelf the fame. Second^ Delivery. It is not enough that a Minifter knows and has Knowledge of God and the g.odly Things, but it is likewife required, that he fhould be able to inftrudl others rightly, and in a proper Way -, and that with proper, intelligible and fignificant Words ; For they who ufe in their Sermons moving Words of human Wifdom, whereof their Hearers have no Good to Salvation, are as the Fig-Tree who was full of Leaves, but there was no Fruit found upon it ; their Sermons are good for the Brain, but not for the Heart. The Lord commanded the Prophet Ifaiah^ ^ake thee a great Roily and write in it with a Man's Pen. To write jfa. viii. i, with a Man's Pen, is to fet forth the godly Myileries, with fimple, true and intelligible Words. We can ourfelves fee by the Sermons of Chrift on the Mountain, how intelligible he brought forth his heavenly Doc- ' trine, with fimple Words and Parables. All Minifters ought to let this be the only Pattern of their Difcourfes. ■ Third, Morality in their Life and Converfadon. He that fhould be an Example for others, and inflruft them in the true Way to Salvation, mull live accordingly, and fliew the Truth of the Do6lrinc which he preacheth in living a good Life -, for fo fays St. Peter ^ Be Examples to the * Flock. They Ihould be lawfully called to the minifterial Office. No Man ' Pet. v. 3, taketh this Honour to himfelf^ but he that is called of God. The Perfons ^^*^^- "•'■ 4- whom Chrifl commanded to go and preach to all Nations, were all law- fully called. In our Days the Miniiters are called by the Authority of Church Veftry, examined by the Clergy, and received by Confent of the whole Congregation, and although they are called by Men, yet we can fay, they are called by God. St. Paul h^id called the Elders , and Overfeers AO.sxx. 17 in Ephefus -, yet faith he, that the Holy Ghoji had made them Overfeers ^ftixx. 18 over the Flock. We can alfo obferve, that they who are called in our mediate Days, are as lawfully called, as they who were immediately called in the old Days. In the calling of a Minifter, the following muft be obferved, 17?, There fhould be made fincere Supplication to God for able and faithful Minifters. We fee that our blelTed Saviour himfelf, before he r , • ,' called his Dijciples, and chofe of them the Twelve ApojiJes, went out into a Mountain to pray, and continued all Night in Prayer to God. And he commanded himfelf to pray for good Minifters, faying. Pray the Lord ^-^^^ {\. ■ii. cf the Harvejty that he will fend forth Labourers into his Harvejl. .idly., It Hiould be done to the Glory of God alone. He that'has Right to call a Minifter, fhould put away all fleihly Affedion, Friendfhip and Relation, and confider alone the Glory of God, and the edifying of the Flock, and not any worldly Intereft or Gain ; and he that is cal- led j6o Of fie MINISTERIAL OFFICII. Ai?is vjii, 1 9^ led fliould not ufc any Ceremony •, which is fo called by Simon the Magician , who oflcrcd tiie Apofllcs, Money lor to have the Gift of the Holy Ghoft. 3^/v, The Perfon who is to be called, muft be examined, for to know if he is able, and underftands himfc-lf what he is to inftrud: others in. It Tiiii.iii. 10 St. Paul lays ; Let them firfl he proved^ then let them ufe the Office^ An unlearned Minifter, is like a Bird without Feathers, and a Ship without a Rudder. Theyfhouldlikewife be ordained to the minifterial OfFice. The Ordina- tion of a Minifter, is a publick Confirmation and Teflimony, whereby the Perfon who is lawfully called and examined, is ordained to the mini^ fterial Office, with Prayers, and laying upon of Hands ; by which the minifterial Office, and the Authority thereof, is delivered to him \ and he is adm.oniflied by his. Duty, how he lliould behave both in Do6lrine of Truth, and in his exemplary Way of living; Whereupon he that is or- dained giveth his Hand to him who ordained him, as a Pledge and fure Token, that he, with a godly Furpofe, will do and a6l according to the Grace God has given him. This Ceremony of Ordination, is not fo abfolutely necefiary as if it was a Help to the Office •, but the fame is ufed in our Days, to fliew the Worth of the miniftejial Office •, and to torefee, that not every one that pleafe, fhall run to it, and thereby bring it to Contempt or Abufe. The Authority which is given to the Minifters in their Ordination, is no A'ordly Authority, which is executed v/ith the Sword -, for this belongs Luke xxii. 25 to Kings and Rulers, who exercife Lord/hip^ and are called Benefatlors : But the fame is, Sjairitual ; and agrees with the Nature of Chrifh's Kingdom, which is fpiritual, not exercifed with outward Force, but with inward Convicftion lltb. iv. 12. in the Confcience, by the Work of God^ which is quick and powerful, /har- per than any two edged Sword, piercing even to the dividing a/under of Soul and Spirit ; and of the Joints and Marrow -, and is a Difcerner of the thoughts and Intents of the Heart. Of this Authority did the Phophets jpeak fo bold to the Kings and Nations, whereto they were fent ; as we can fee of Nathan, Elias, Michael, and the others -, and likewife of John the Baptijl : Though the Minifters fhould ufe Prudence and Cautioufnefs in their preaching otP'unifhment to the Perfons, according to their Station. They fhould make Difference between Perfons and their Pofts : The Perfons m;uft be corrected and rebuked, but his Poll muft be honoured. The P.'ophet Samuel rebuked King Saul for his Difobedience, but he honoured- him for the Elders and People. We can likewile fee how cauti- ous the Prophet Nathan was^, .when he was fent to King David with a Death's Errand for his Crime. • They have likewife the Authority of the Keys of Heaven, according ;; to tlic Words of our-Saviour to his Apoftles •, fVhatfoever ye fjjall bind on Of the MINISTERIAL OFFICE, . 6n Earthy Jhall he hound in Heaven •, and "johatfoever ye (hall loofe on Earth Jhall be loofed in Heaven. Hereby has a Miniller fp^ritual Power and Authority to declare unto a Sinner, who truly repents, and is grie- ved of his Sins, thereby alone trufting in the Merits of Jefus Chrift, and promifing abetter Life -, the Remiflion of his Sins for Chrift's Sake, to the Glory of God, and the Salvation of his Soul. They have hereby likewife, fpiritual Power to excommunicate all publick Sinners, who either with falfe Dodrine or Vv ickednefs, are an Offence and bad Example to others in the Congregation : But the Miniller mud be herew.th careful, and adt according to the Rule prefcribed by our Saviour; If thy Brother /hall trejpafs againji thee^ go and tell him /j/j- Mat.xviii.15 Fault, between thee and him alone •, if he'/ljall hear thee, thou hajl gained thy Brother. But if he will not hear thee, then take with thee one cr two ^„ ... , more, that in the Mouth of two or three yvjtnejjes every Word may be efiablijhed. Andif he Jhall neglect to hear them, tell it unto the Church j <^«/ Mat,xviii. 1 7 if he negle^ to hear the Church, let him be unto thee as an Heathen Man, and a Publican. This muft be done, that the ^ whole Congregation fhould not be blamed for fuch wicked and offenfivePerfon'sSake ; neither the Holy Sacraments be abufed, nor others be deluded by their bad Ex- amples ; and likewife, that fuch excommunicated Perfons may be made Shame of, and thereby come again to Repentance, and to the ConfefTion of Truth. II. Of the minifterial Office itfelf. Asthere belongeth to the minifterial Office a lawful. Vocation, Ordi- nation and Power ; fo belongcth to the officiating of this Office, the following five Parts, wherein theminifLerial Office confifts : For the Mi- nifters muft not be llothful, feeding themfelves more than their Flock. TheirOffice confifts therein, that they fhould, I. Preach and declare the Word of God. Our Savioiir fays in our Text; 'Teach all Nations, teaching them -tOLobferve all Things, zvhatfoever I have commanded you. This is the m.oit principal Part in the minifterial Office, whereby the Holy Ghoft effeds the Converfion and Salvation of Men ; therefore requireth St. P when we eat the Bread, we do eat the Body of Chrift, and when we drink the Wine, we do drink the Blood of Chrift, in a fpiritual and Q^<\ facran'iental iS4 Of the LORD'S SUPPER. facramental Way, which we cannot underftand or apprehend; Therefore -we fliall let it remain by the Words of Chrift, and put our whole Confi- Eph. lii. 20. denceinhim,/Fi?«/j Midfi of the Earthy and had fair Leaves^ and much Fruit for Meat, and '^' '^' Shadow for the Beafls of the Field. Alfo is Godlinefs and Honcfty the Fruit of the Tree of Peace. The Firfl hath regard to God, the Second to our Neighbour j the Firfl concerns our Faith, tlic Second ourConfcience. And fince we can obtain this by the Prote(flion of our Magiftrates that are in Authority, then we ought to pray for thenn, for that is good, and acceptable in the Sight of God our Saviour. As Parents are pleakd to behold the Obedience of their Children, and the Children are made thereby bold to crave and afl< what is needful for them ; fo is it likewifc good and acceptable in the Sight of God our Saviour, when we obey liis Commands, andean laybefore him in our Prayers, our Wants and Keeds ; and he will not refufe his Children, what they pray for. Hereof the Lord affurcth us in the Words of our Text ; Whereof we will confider the following. First, The Nature of Prayers. Second, The Effe5l and Power thereof. And, Third, Of T^hankfgiving in particular. Explanation of the Text. T. We will confider the Nature of I'rayers. We love always precious Things, as Gold and Jewels. W^hat is more precious in all our Doings and Adbons, than Prayers ? Is Faith, vviiich is the Life of Prayer, more pr.cious than corruptible Gold.? Are the Promifes of God, wherefor we pray, precious ? Is the Blood of ChrifV, wherewith our Prayers mult be Iprinkled over, precious? Then Prayer muft be likcwife precious, when the laaie proceeds of Faith, is founded upon the Promifes of God, and iprinkled over wtth the Blood of Ch'ill : Of this Prayer faith the ApoftleSt. James, that \i prevadethmucb. None t„j^^ ^ ^^ fhould therefor regard Prayer too little, for God himf-rlf hath great regard to Prayers. It fh nil come to pafs, that before they caH, I will a:ifiver, ifa. Ixv. 24.. end while they are yei fpeaking, 1 will hear, faith the Lord, by the Prophet Ifiitah : Thereof Ipeaketh the Lord like wife in our Tc vt, fay- ing. Call upon me in the Day of Trouble, 1 will deliver thee, and thou fnalt glorify me. Thefe Words contain, i . A Command, Call upon me in the Day of Trouble. 2. APromife, I will deliver thee: this is the Effecf and Power of Prayer. And,^g, A Duty, and thou fhalt glorify me : this is tite giving of Tharks. In "tne Command, Call upon me in the Day of Trouble, is to be obferved, i. The Oefcription of Praver. 2. Who fhould pray. 5. How we fhould pray. 4; To whom we Ihould pray. And, 5. When we fhould pray. R r I. The 192 Of PRAYER. 1. The nefcrlption of Prayer, we do find in this Vv'ord Call-, which is not fo much the Work of the Mouth, as of the Heart : For what is Prayer elfe than the lifting up of our Hearts to God, either in Thought John IV. 24. or Sigh ? For, fince God is a Sptri/^ therefore will he be wcrjhifped in Spirit and Truth. He obferves moftly the Heart, airhough there is no iSam.xvi,;. outward Token near. Tiie Pfalmift faith, Lord thou hafi heard the Befire of the Humble^ thou wilt prepare their Heart, thou wilt caufe thine Ear to bear. Here Prayer is called the Deftre of the Heart., and is placed together, on the one Side, Men's Heart •, and on the other Side, the Ear of God. If the Ear of God hears the Prayer, then muft the fame proceed from the Heart. Though it is not enough to pray alone in Thought -, we fhould obfcrve Time and Place, and honour God alfo with our Members, and follov/ the Example of Chrift, who prayed with a hud Voice. We Men are fo frail and fickle, that without our Heart is afiiRed wirh a loud Voice in our Prayers, it oftentimes goeth aftray upon worldly Things ; therefore have the Saints ufed feveral Gtfturcs befides aloud Voice-, as, to fall upon their Faces, as Mofes.^ David., and others ; to bend their Knees, as Solomon and Paul •, to lift up their Eyes to Heaven, as David \ to beat upon the Bread, as the Publican: But among all thefc Geftui-es they have ufed moftly the bowing of the Knees, and lilting up of the Hands : With the Firft, they fhewed their Hum.blenefs •, with The Second their Devo- tion. Weufe now in cur Days, the bowing of Knees, and folding together of the Hands ; With the bowing of the Knee, we fhew our Humblenefs ; with the folding together our Hands, v/e remember the Covenant made in our Baptifm •- For, in common, a Covenant or Agreement is m.ade and concluded with the giving of Hands by the Parties concerned, and to fhew, that we furely depend upon the Promifes of God, wherefor wc pray. 2. Vv' ho fhould pray, C^//«^i?« f;;(f, is a Word of Command, and extends to all Men whofe Duty it is to pray, and to honour their Creator •, though they who will not obey this Command, and pray wirh Love, they will at laft be obliged to pray for fear of worfe to come : Vv^e ought not to be ordered nor forced to pray, but reckon it as a great Honour, that God is fo gracious, as to allow us to fpeak and converfe with him in our Prayers. Yet God will not have this Service of every one -, but he that will pray muft be a regenerated Chriftian, a repenting and faithful, a fpiritual Prieft. God is a Spirit., and he that will pray, muft be regene- rated and renewed by God's Spirit. As long as a Man remaineth in his linful Condition, he cannot pray to any EfFed and Purpofe; but when he is regenerated of the Holy Ghoft, then he can call, Mba Father •, for Prayer isnothing c^lfe but the Breath of the Soul, in his Father's Bofom* I John 1. 5. Qq^ /j- ^ Light., and in him is no Darknefs at all : Therefore muft he, who will pray to God, firft Uy off all the unfruitful Works of Darknefs, clean fe 0/ PRAYER. 193 clcanfe his Heart through Faith, let the Spirit of God guide and enlighten him, and walk circumlpedledly as a Child of Light. As the Sacrifice is, fo muft the Prieft be -, if the Sacrifice is fpiritual, the Prieft muft likewifebe fpiritual, who hath received the Ointment of the Holy Spirit : The Incenfe is a contrite Heart, grieved over former Sins ; the Altar is Jefus Chrift, in whofe holy Name we fhould pray, if we will be heard. 3. Hovv we fhould pray. When the Lord faith. Call upon me, then he is willing that we fhould call upon him according to what he hath ordered in his Word, and not othcrwife : That is, Firji, In repenting. Since God beareih not Sinners, then we muft lay John ix. 31, off all Sin: The Lord faith by the Frophet Ifaiah, IVben ye fpread ^i'^-'^- ^S- forth your Hand^, I will hide mine Eyes from you •, yea, even when ye make many Prayers, 1 will not hear -, your Hands are full of Blood. A godly Lite is the beft Prayer, although we fpeak not one Word. A fincerc Sigh of a repenting Sinner, is more acceptable in the Eye of God, than the long Prayers of an unrepenting One : For fuch mock God when they pray Our Father -, it is prophanc to fay, Our Father, fince God will be a Father only to them who honour him. How can they fay, hallowed be thy Name, where they themfelves pollute the holy Name of God with their Ungodlinefs ^ Ncedkfs do they fay, thy Kingdom come^ when they themfelves confound the gracious Kingdom of God in their Hearts, and let the Devil, the World, and their own finful Flefh and Blood reign there. How can they fay, thy will he done, when they always oppofe and withHand the fame in all their Thoughts, Words and Deeds P Is it to pray for daily Bread, when they will not wait the Hour of God, but cheat and defraud their Neighbours in order to procure themfelves daily Biead •,— to pray for the Remijfion of Sins, when they will not leave off to Sin, neither forgive others /,6^/r '7rf/J)^J/^.r -,- -to pray that God will not lead them into Temptations, when they themfelves in all their Anions throw themfelves in Temptations ',-'X.opr^y ^or .Deliverance from Evil, when they draw all Evil upon themfelves with their Wickednefs and ungodly Life ? We can alfo fee, that they v/ho pray without Repentance, are condemned by their own Prayers. Secondly, In Faith. To pray in Faith, is to pray in the Name of Jefus. Faith is the Life of Prayer, having two Hands ; with one it takcth hold of God's Promifes, and with the other it taketh hold of Jefus Chrift and his Merits. V/hen we therefore pray in Faith, then we do pray in the Name of Jefus, and can alfo be affured of, that God will give us what is needful for the Sake of Jefus Chrift, on whofe Merits our Faith depends. 'thirdly, I n Reverence. When we are admitted to fpeak to a great Lord, how humble and reverently are we, and careful of every Word we fpeak •, much more ought we to behave ourfelves reverently when we a])pear before the Throne of God with our Prayers, ubo is Lord of Lordsy ,94 0/ PR AYE Pv. Lords^ ajid King of Kings, for vvhofe godly Majefty the Seraphims do cover their Faces. Fourthly -i With a clean Confcience. Whfn our Confcience accufes us, and is guilty ot any high Crime, then becometh our Heart difturbed, and is afraid to pray •, thinking thou thy felt' haft been the Caufe of thy own Sufferings. If thou hadft obeyed the Compand of God, this would not have belallen thee. Hereof can hghtly arife Difpaii . Fifthly, With reafonable Dilcctions. We fhould pray for fpiritual Things, which is necelTary to Salvation, without Condition : for, if we would pray under Condition for the Grace of God, the Remiffion of Sins, the governir.g of '•■^ Holy Spirit, Faith," l^ove, Hope, and Patience •, that would b.\ tis ii' we doubted on the general i'ronriifcs of God, wherein he offers ad this to. them who will receive them : We fhould pray for temporal Things with Condition, if it pleal^:s God, and it is to the Glory of God, and our own Happinels, otherwife God hath not promited to hear us. And we mufl follow theExampie of the Royal 2 Sam. XV. Pfjjmift, who faid. If I fhall find Favour in the Eyes of the Lord, he 25, 26. ^/// liring me again, and fJjeiv me both the /Irk and his Habitation ; but if he thm fay, I have no Delight in thee., beheld, here am 1, let him do to nie, as feemetb good unto him. Sixthly, With L^erfcverance. It is not enough to pray once or twicf, or now and then, but it muft be a continual Work, The daily Life of a Chriflian, muft be a daily Prayer. Thereto admonillieth our Saviour Mat. vii. 7. "s, when he fays, ajk, feek, knock. This is, a Comparifon taken of a Beggar ftanding at a Door afldng for Alms, who when he is not heard in his afldng, feeketh, till he finds a Hole or Crack in t!ie Door, where through he galleth, and if he is not heard then knockcth he on the Door ; We fliould alfo remain conftant in our rraycrs, and not leave off; As the Thief dareth not break in the Houfe, as long as the good Man of the Houfe watcheth ; neither can the Devil attack, but much more fleeth away from us, when we continue in Prayer of a fincere and contrite Heart. We fhould not lay off the Arms of Prayer, as long as the War of this Life continues. 4. To whom we fhould pray. The Lord faith in our Text, cdl upon me. We fhould pray to God alone, who is one in EfTence, but three in Perfon, the Father, the Son, and the Holy Ghoji. By hirn we can find all the Properties, whicn are required of him, whom we muft pray to : For he is Alknowing., Mmighty, a;id Omniprefent, he is the higheft Wifdom, the highfi Goodnefs, and Truth itfelf : Therefore we can be afTured, that he alone can hear, help and deliver us. 5. When we fiiolild pray. Our Text faith, in the Day of Trouble. Adthough it is the ferious Will and Command of God, that we ftjould always pray, yet is human Nature fo corrupt, that we are unwilling thereto, except when we are forced through Trouble and Need "•, therefore mukcth 0/ P R A Y E R. 195 niaketh our Text particular Mention of the Day of Trouhle, not to be underftood, that we Ihould not pray in Profperity and good Days •, but that we fhould not difpair, and doubt of the Help of God, in the Day of T^ronhle, We call upon them, that are far off : When our Sins have parred us from God, fo tluc he leemetti co be far from us •, then we can call him back again with a fincere Repentance, and ferious and devout Prayers. The Prophet Jeremiah fiith in his Lamentations^ Thou drevjeji Lam. iil. 57. near in the Day that I called upon thee, thou faidji, fear not. Although, he p^^j ^^^^ , that keepeth Ifrael, neither Jlumbereth nor Jlecpcth ; yet iheweth he, as if he flept : Therefore fhould we pray to him, and fay with the Pfalmifi, Awake ^ why Jleepefl thou, O Lord, arife, caJJ: us not off for ever. Since P'^^-^v'. 23. we are daily fubjed: to all Misfortunes and Trouble-, therefore we mud always pray. A true Chriftian ought to fp-ak oftner to God in his Prayer, than even to Men in his Converfation. Thereupon follows, II, The Effe(5l and Power of Prayers. The Power and Effe6l of Prayers, confift in thefe Words, / will deliver thee. This is the Promife of God, that he will, I, Gracioufly hear us. God is not blind or deaf, as the Idols of the Heathens, who have Eyes, and cannot fee.-, and Ears, and cannot hear : P^^'- ^xv. 4. He will regard the Prayers of the Defiitute, and hear the Groaning of the °'~^^- c"- i'» Prifoner. Syrach faith, the Prayer of the Humble pierceth the Clouds, and ^'" //// it come nigh, he will not be comforted. When we think, that he is ^ ^^^^' fartheft off, and heareth not, then is he often neareft : The Lord is nigh J,"- unto all them that call upon him, to all that call upon him in Truth. He "•*^^^-' will fulfil the Dejire of them that fear him, he alfo will hear their Cry, and will fave them. God heareth in every Place : The Place fandiiieth not the Prayer, but the Prayer fandifierh the Place -, Abraham, Tfaac, Jacob, and others did pray in the open Air •, Jonas in the IVhale ; Jeremiah in the Pit ; Daniel in the Lion's Den -, and the three Men in xht fiery Oven. When our Pleart is pure, and our Prayer devout, then is it niatterlcfs, in what Place foever we pray, for God will hear us ; We muft always pray ; we fee our Saviour prayed in the Day, Evening and Night •, King David prayed in the Morning, Noon, Evening and Night; and hkewife the Prophet Daniel. The Roman Dictators had always their Doors (landing open, that every one might have free Accefs to them : The Door of God's Grace flandeth always open, (0 that every one can have free Accefs, by and through Chrift. It feemeth fometimes, as it God heareth us not ; this happens, Firfi, That we fliould pray more fervent and conftant. IVhen there arofe a great Ttmpefi, info-much^ that the Ship was covered mith the ' " '^'"'•^4- Waves, the Difciples cryed heartily. The Lord faith of IJracl, I will ^^.f^^- bring her into the IVildernefs, and fpeak comfortably unto her. When God bringeth us into the Wiidernefs of CrofTes and A.f^liitions, where no human Help can be expected, then fpeakcth he with us, and then ariieth ig6 Of PRAYER. Thirdly^ To lliew hear, when we pray we lay before him his arlfeth many good Thoughts in our Hearts •, and we pray more earneflly : and that is called, a comfortable Speech^ fince the Lord doth it with a good Intention, and will not try us above what we are able to hear. Secondly^ To try our Faith, Hope, Love, and Patience. "We could never have known theGreatnefs ot Abraham* s Faith, JoFs Patience, the Perfeverance of the CaananitiJJo ^ cm?Ln^ and of the Love of the great Sinner, if the fame had not been manifeftcd by Afflidtions : The Lily groweth under the Snow, fo do the Virtues of God's Children fhinc forth under AfRidion. his own godly Freedom. God is not obliged to neither can we oblige him thereto, except when /•romifcs : But the Lord knowcth his own Time, and fhall and will hear us, when it is confiftent with his godly Will and Pleafure. A faithful Child of God never prayeth but the Lord heareth him ; if not according to his Will, yet according to God's Will : And if not to his temporal Benefit, yet to his eternal Salvation ; for the Promifes of the Lord have a fure Foundation : wherein he affureth us of, 2. His well-pleafing Help, I will deliver thee. This is the eternal Word of God, which is Truth -, therefore we can and mufl depend upon, that he will deliver us, even if we had no more Promifes in the Scripture than this, that the Lord will hear and deliver us, that would be fufficient ; but we can find a great many more both in the Old andNcv/ Tcftament:- Therefore is the Help and Deliverance of God, //r/?, Sure, for they are founded upon the Truth and Mercy of God. Upon the Truth of God : As little as Gcd can deny himfelf, fo Itttle can he depart from his Word. Upon the Mercy of God : God is of his Nature compafTionate, and willing to hear the Children of Men, whereof Jer.xxxii.41. he teftifieth'himfelf by the Prophet Jeremiah, faying, 1 will rejoice over them, to dc them Good : Much more Vv'ill he do it now he has commanded them to pray. O pray, pray every one who can, and be afTured, that God will hear, and deliver you. Secondly, Experienced. Look at the Generations of Old, and fee. Did ever any truft in the Lord, and was confounded ^ Or did any abide in his Fear and was forfaken ? Or whom did he ever difpifc, that called upon him .'' The Time would be too fhort, were I to fum up the Examples of ths Saints b )rh in th e Old, andNew Teftament ; wherein a faithful Child of God who p rayed, v^as never fpoken oi but v;as heard and delivered. Thirdly, Bountiful. God frceth and delivereth us from all corporal Need, Trouble, Sicknefs, Poverty, and other Calamities •, from fpiritual Trouble ; difturbedConfciencc, Sorrow, the Betternefs of Soul^ and the Pit of Ccrruption ; and particular in the Trouble of Death, when we are f'orfaken by every one, and cannot find Melp and Relief by Men ; then i Tim. iv.18 ivill the Lord -pre ferve us unto his heavenly Kingdom. III. Thereupon follows, the giving of Thanks. When Ifii. xxxviii 17. 0/ P R A Y E R. igf When God hath hcared and delivered ns, then (hoiild we thank and praile him : 'thou fljalt glorify me. This is our Duty fo to do. As many . Blcffings and Benefits, either corporal or fpiritual, which we receive, fo many Caulcs it is of our praifing and thanking him. All the Rivers come from the Sea, and run into the Sea again ; fo muft all the Benefits, which come from God, as from a bottomlefs Fountain, return to him again in Praifes, and giving of Thanks. This muft be done, I- From the Heart. We lliould praife and glorify God with our Mouth and Tongue ; but if it comet h not from the Heart it is not acceptable in the Sight of God: For the Lord looketh on the iSam.xvij. Heart. The PJalmiJi underftood this rightly, and faid therefore, / will "^'*^- •''xxir. blejs the Lord at all Times, his praife JIj all continually be in my Mouthy my ' Souljhall make her boaft in the Lord. 2. By Faith. As our Prayer muft proceed from a true Faith in Jefus Chrift, if the fame fhould be heard, fo muft likev^ilc our Praife and giving of Thanks, proceed from Faith •, ior, what foever is not of Faiths is ^om.xiv.23. 6V», and difplcafcth God. Therefore advifeth the Apoftlc P^«/, be fided F'\>h.v. iS. with the Spirit, f peaking to yourfehes in Pf alms, and Hymns, and ^ph. v. ig. fpiritual Songs, finging and making Alelody in ycur Heart to the Lord, Eph. v. zc. giving Thanks always for all Things unto God and the Father, in the Name of our Lord Jefus Chrift. And in another Place, the fame Apoftlc faith, let us offer the Sacrifice of Praife to God continually, that is, /y??-? Heb.xiii.i,. Fruit of our Lips, giving Thanks to his Name. 5. In Truth and Deed. The beft giving of Thanks confift in a Chriftian and Godly Life. God careth not for the Praifes of our Mouth, when we difiionour him with our Living : Then can be faid to us, as Mofes faid to the Children ©f Jfrael, Do ye thus requite the Lord, O Deut.xxxii.6 feolifb People, andunwife. We fhould let the Light of our Faith, fofhine Mat. v. 16. before Men, that they may fee our good Works , and glorify our Father •sjohich is in Heaven. The Apoftle Paul faith, glorify God in ycur Body, iCcr.vi.ro. and in your Spirit, which are Gods. He would fay as much ; ' Since ye have from God both your Mouth and Tongue, which are Members of your Body, and alio Spirit, fo praife and glorify him with both Body and Spirit. The Lord be gracious unto us, and give us a Mind and Defire to pray \ hear us when we call upon thee, and deliver us from all Need and Trouble, that we may praife and glorify thy holy Name here in Time, and hereafter in Eternity, for Chrifi's Sake. Amen. XXX. SERMON. ig\ Of CHRISTIAN LIBERTY. XXX. SERMON. O F CHRISTIAN LIBERTY. The Text, Galatians, V. ij, verfc. Sta?iJ faft therefore in the^Liberty wherewith Chriji hath made us free 3 and be not int angled again with the Yoke cf Bondage. u ; Introduction. HEN Men departed fir ft from the noble Worfhip of the gracious God, they become fubjed to many Powers and Lords, who are evil inclined -, for fo faith our Saviour by the Evangilift St. John^ VUI. 34. Whofoever committeth Sin, is the Servant of Sin, and the Servant abideth not in the Houfe for ever, but the Son abideth for ever. If the Son therefore ftoall make you free, ye fJoall be free indeed. Our Blelled Saviour fpeaketh here in thefe Words, \fl. Of an evil Service of Sin, idU, Of an evil Reward for this Service. And, o^dly^ Q\ t reedom from this Service. Firjt, The Service of Sin is Evil in its Beginning, worfe in its Vro^ grefs, and the Word in ih^End: It is a great Honour to become from a" Servant, a Lord •, but the greateft Difgrace it is, to become from a Lord, a Servant. It was a great i^oHour \oxjojeph, when he Wds exalted from the L^riCon to the Koynl Dignity in Egypt. On the Contrary, it was a Dan. iv. 32. g;cat Diflionour for King Nebuchadnezzar, when he was drove away, not alone fr^m hv> Glory ;ind Kingdom, but even from among LVIen, and was obli3,ed to take up his Dv^elhng with the Beafts of the Field, and to eat Grafs as Oxen. Adam our firtl Father was a free Lord, as long as he remaineH 'n\ the Service of God, but when he became a Servant of Sin t'lrough DhV'bedicnce, then he loft his Honour, and r:ime in the Kom. vi. 20, gi'cateftbh nie and iVfifery j ^ov whofoever committeth Sin, is the Servant 21. of Sin. 1 his Service is, I. A ftiameful Service. S'n and Sham fo'.'ows always as Hand in Hsnd together -, therelore faith the Apcftle Paul, when ye were the Ser- rjants 0/ CIIRISTIAN^ LIBERTT. 199 vants of Sin what Fruit had ye then in thofe things, whereof ye are new ajhame'd f Is he not foolifh who will ferve a Lord that giveth no other Wages then Shame and Mifery ? And they, who fcrve Sin, havean unclean Office : For what is mo*-e abominable than Sin ? Therefore our Saviour knew not how to defcribe the Foolifhnefs of the I^rodigal, by greater Uncleanefs, than that he did eat Hujk with the Swine. Lukcxvi. 19 •2. Hard, we may fay of them who lerve Sin, as theLord faid of the Children of Ifrael, ye Jhalljerve other Gods Day and Night, where I will ]^^- ^^i- i3- not Jhewy&u Favour. What did Judas the Traitor receive by his Service, than. a bad Confcience in his Bofom, and a Halter round his Neck. A Sarvant hath his convenient Reft, but a Servant of Sin hath no Reft, they Jleef^ not, except they have done Mif chief, and their Sleep is taken Pro v. \v. 16. away, unlefs they caufe fome to fall. 3. Hurtful : A Servant ferveth in order to better himfelf, and to lay up fome Thing for his own Good. He that ferveth Sin, loofeth not alone what Good he can have, bur treafureth up unto himfelf much Evil, namely, a Check in his Confcience, the Curfe of the Law, the Wrath of God, the Temptations of Satan, and at laft eternal Damnation, if he repents not in Time, but continueth in this Service to his Life's-End. 4. Horrible: He that ferveth Sin, ferveth alfo the Devil: what can be more Horrible ? Sin and Satan have a like Power over their Servants : Satan is an Old Serpent, a Lyar, a Murderer, and a fierce and roaring Lion ', Sinishkewifethefame, for it is as a Serpent, and will bite, and the Teeth thereof, are as the Teeth of a Lion, (laying the Souls of Men. Satan rewards his Servants with eternal Pain in Plell, and likewife giveth Sin. Second, An evil and bad Reward. He puftieth his Servants out of the Houfe : The Servant abideth not in the Houfefor ever. Mifdemeanourand Crimes drive Servants away. When Adam had finned, he was drove out from Paradife, as a Teftimony, that he fhould alfo be excluded from the heavenly Paradife. Hagar and her Son Ifhmael, were drove out of Abraham's, Houfe, becaufe they mocked Ifaac. A Servant abideth in the Houfe for fome Time, but not for ever ; for when it cometh to Heirlhip, then muft he depart. They who icrve Sin, can well remain for fome Time in the Houfe of God, namely the Chriftian Church •, but when they die, then muft rhey depart from the gracious Houfe of God, and cannot enter into his glorious Houfe, but they fhall be cafi out into outer Darknefs. How we can get rid of this milcrable Service, of Sin, oil* Savicjur fheweth us, when hefpeaketh, Third, Of the fpiritual Freedom, faying, If the Son therefore fbdl make you fret ^ ye Jhall be free indeed. What Freedom is this .? The fpirirual Freedom is a Rignt, which Chrift hath procured with his own precious Blood, thtrcrin, that all LVlen are freed by him from the Curfe of the Law, the Service of Sin, and the Yoke of the Levitical Ceremonies, and human Comniandments : Whereupon will follow hereafter, perfcdlFree- S s dom soo Of CHRISTIAN LIBERTY. dom from Sin, and the eternal Death, to the Glory of God, and the Salva- tion of the Faithful. This Freedom, which Chrift hath procured for us, is, I. Undcferved. Wherewith have we deferved this ? A Servant fliould fcrve in the Old Tcftament fix Years, and fhould go out free for nothing in the feventh Year j but we could never have been freed from the Service of Sin, if Jefus Chrift, the eternal Son of God, had not freed us therefrom. Therefore this Freedom is, 1 Pet. 1.1 8, 1 9 2_ Precious. We are not redeemed with corruptible things ^ as Stiver and Gold^ but with the precious Blood of Chrijl^ What is more precious than the Blood of Chrift ? Therefore this Freedom is, 3, Highly valuable. A Servant accounts it a great Honour to be made free •, we alfo mufl: reckon it yet a greater, yea even tl^ greateft Honour, that the Son of God took on the Form of a Servant, in order to make us free ; and we muft therefore walk circumfpedly, that we do not lofe this Freedom again ; Whereto the Apoftle Paul admoniHieth us, when he fays in the Words of our Text, Stand faji therefore in the Liberty wherewith Chrifi hath made us free^ and be not intangled again with the Toke of Bondage, We will here, according to our Text, enquire into thefe three Points, namely, First, IV ho hath freed us. Second, Where from we are freed. Third, How we fhall fland fafi in our Liberty. Explanation of the Text. Liberty is a noble Thing, defired. but nor obtained by every one ; neither would it be good, that every one had Liberty in temporal Cafes, for it would then go according to the Proverb; * When every one may do as he will, then doth he as he i$ inclined to.' There is two Sorts of Freedom, ram.ly, corporal and fpiritual. Corporal ; which likewifc is called political or worldly Liberty. This Mat.xvii.26. belongs to Kings and Royal Families, who do not ftand under any com- mand on Earth. The Subjeds can likewife have Liberty in their Condi- tution, every one according to his Station and Condition ; But the fame Liberty is granted unto them by God, and the Magiftrates -, wherefore Adsxxii.28. they are oftentimes obliged to give Money, as Claudius Lyfias^ who with a great Sum obtained the Roman Freedom. Spirityal or Chrift ian Liberty, whereof we fpeak here, is a gracious State, wherein God placeth us by Chrift,* in that he giveth us a t^Je Faith, and frccth us from the heavy Yoke of the ceremonial Service, and grants us Freedom and Liberty to ufe his fpiritual good Things -. The fame is called, Chriftian Liberty^ for the following Reafons. i/, Becaufe Chrift hath purchafed the fame with his Blood, idly., Becaufe the Gal. V. 13. Chriftians ufe the fame, as the Apoftle Paul fiith, Brethren, ye are called unto Liberty. This Liberty belonged to the Faithful in the Pial. h. I ::• Old Tcftament, who had received the holy Spirit, which is called, a free Spirit, 0/ CHRISTIAN LIBERTY. 2oj Spirit^ as well as to the Chriftians in the New Tcflament, though not fo abundantly ; wherefore they ferved God with a willing Obedience, without Force. For where the Spirit of God cometh, there he operates a willing Obedience to the Law of God ; though, fince the fame Spirit drove them to Obedience, by the fevere Threatenings of the Law, who with Fear brought their Confcience in the Knowledge of their Sins, and threatened them with eternal Curfe and Damnation •, therefore are they faid, to have received the Spirit of Bondage to fear : They vere Children and Heirs, but lived under the Yoke and Service of the Rom.viii.15 cercmoni.d Law, like a Child under-the Cuftody of a School- Mailer, or Tutor. Againft this the Faidiful and Chriftians, in the New Teftament, GaI.i;M,2,3 have received the Spirit of Adoption^ in order to fhew unto God a willing Obedience, not by the Terror and Threattmings of the Law, but by t^g -•^°"i- '^'"'•15 preaching of the Gofpel, which encourageth our Hearts to ferve the , , . ^ living God, in Joy without Fear. Therefore is the Church of the New ' " Teitament called Free^ in Comparifon to the Jewifh Church, which .3^1 f^, ^6. was under Bondage, and therefore called, the bond Woman : Whereby we can fee, that this Liberty is rightly called, a Chriflian Liberty^ fince Gal, iv. 31. it is proper to the Chriftians, and is ufed by them alone. Here fallcth now under our Confideration the Hril Part of my Difcourfe, which is I. Who hath made us free. Of this, the Apoftle faith, Chrifi hath made us free. Cyrus King of Perfia^ made the Children of Ifrasl free from the BabylonijJo Cap- ivicy, but Jefus Chrift hath made us free from the Captivity of Satan, therefore he came into the W^orld under the Form of a Ser- vant, that he, by his Birth, Living, Suffering and Death fliould, con- found the Kingdom of Satan, and bring out the Prijoners from the Prifon, jfa. xlii. -. and them that fat in Darknefs out of the Prifon- Houfe., and procure us our Liberty agvVin; Though the Father and the Holy Ghofl muft not be excluded from this Work. The Father fent forth his Son to redeem them q^^j j^ that were under the Law : The Son took on the Form of a Servant, in order to make us free, for he that is called in the Lord, being a Servant^ 1C0r.vii.22 is the Lord's Free-man ; likewife alfo, he that is called being Free., is j^^^^^ ^j- ^ . Chrifi' s Servant. The Holy Ghoft is not a Spirit of Bondage., but a Spirit of Adoption^ who affureih the Faithful of their Liberty, for where ^^^^^-i^i- '7- the Spirit of the Lord is^ there is Liberty. But fince God a6ls nothing with us without Means, but by Means, fo hath he ordained the mini- fterial Office, which is called, the Minifiration of the Spirit., wherein he offers unto us the Means of obtaining this Liberty j and which Mean.s are both outward and inward. The outward Means are, 1/, The Word and the Gofpel, which is the Word of Truth preached by Chrift himfclf : God lets this Liberty be proclaimed and offered to all who will receive and enjoy the fame in his Word and Gofpel •, and therefore is the preaching of the Gofpel called in the Scripture, the proclaiming of Liberty to the Captives, and the Opening Ua.l\l. t. S s 2 of 20J Of CHRISTIAN LIBERTY. ef the Prifon to them that are bound. As in the Old Teftament, when the Trumptts of the Jubilee did found, then did every one return again to their Properties, all Debts were quitted, and all Servants made free : So God proclaims by the Sound of the Gofpel, Liberty from the fpiritual Bondage under Satan, and the Remiffion of Sins. 2^/y, The Eph. ii. 19. Sacraments. In the Baptiim we receive firft, Entrance into this Liberty, and become fellow Citizens with the Saints^ and of the Houfljold of God : In the Lord's Supper we are afTurcd of this Freedom, for fince he hath procured us the fame with his Death and Suffering, and we are made Par- takers of his Body and Blood in the Lord's Supper, then we have therein a ftrong Confirmation upon our fpiritual Liberty, which we receive by, j^ ^^ ^ The inward Means, namely, Faith ; For by Faith we have Accefs into lohni. 12". the Grace of God ; by Faith we become Sons of God^ and they who are Sons of God, are free : Therefore faith St. PauU the haw of the Spirit of Life ^ (that is, the Gofpel of Jefus Chrift, wherein is Lite and Spirit, and which I embrace by Faith,) hath made me free from the Law of Sin and Death, that is, hath placed me in fuch Liberty, that Sin and Death hath no more Power over me. Thereof follows, that the Spiritual or Chriftian Liberty, is ufed alone rightly by the Faithful, and none elfe. Chrift hath made all free from the Curfe of the Law, the Service and Bondage of Sin, and the Tyranny of Satan ; but none becometh Partaker thereof, except the Faithful, who will receive and embrace the fame. As when a King, or any mighty Lord publickly proclaims for his Subjedls, that they fhall have fuch and fuch Privileges, under Condition, that they fhould feek for them according to the Prefcription of the King ; fo God lets this Liberty be offered to Men, but under that Condidon, that they fhould believe. The L^nbelicverS boaft likewife of, that the fpiritual Liberty belongeth to them ; but as long as they ren^ain in their Unbehef, they have no more Benefit thereof, than a Stranger has Benefit of another's Privileges, which ^ . he can read, but to no Advantage. What Benefit had the Jezvs in having Abraham for their Father, and for his Sake attributed to thcm- felvcs great Privileges by the Adoption, the Covenant, the giving of the Law, and the Promifts ? Nothing at all -, becaufe they had not Jbraham'i Faith, much lefs fliewed their Faith in their Works. The Liberties, Cant. IV. 12. ^hich a Faithful receiveth, are as a Garden inclofed, wherein no Stranger can come to gather the Flowers, but the Children of the Houfe ; but when an Unbeliever is converted, he is not longer a Stranger, but a Child. Jfhmael was the Son cf the bond Woman, and had no right to Ccn.xxijio. the Hcirfhip and Family of Abraham \ therefore faid Sarah, cafi out this bond Woman and her Son. The Unbelievers are not God's Children, therefore do they not belong to the Houfhold of God ; and fhall ..•XV. 30. j.g^^j^^ ^j ,.|^^ [)^y ^f Ju^lgfncnt this Sentence, caft the unprofitable Ser- njants out into outer Darknefs, there fhallbiweeping and gnafhing ofl'eeth. IL Where from wc are made free. Let Of CHRISTIAN LIBERTY. 203 Let us now hear, what Liberties Chrift hath procured for us, and wherein they confift. We can conclude by the Nature of Chrid's King- dom, how the Liberties are •. for fince the Kingdom of Chrift is fpirituaJ, fo muft the Liberties of the fame Kingdom, be likewife fpiritual •, and confiir in thefe two Parts, i. A Deliverance from what is Evil. 2. A Right and Liberty to what is Good. 1, Concerning the Deliverance from what is Evil. The Evil where- from Chrift hath made us free, are, Firji^ The Service of Sin. Being made free from Sin, we are become Rom. vi. 22. Servants (0 God : For although Sin'is, und dwelleih in us, yet is the fame Ron^-vii.i;- forgiven through Faith in Jefus Chrift. Neither reigneth the fame in us, but is mortified more and more daily by the Grace of Regeneration, until it is entirely taken away in the Hour of our Death : Therefore, as Chrift died once for Sin, but liveth afterwards unto God, fo ftiould we likewife be dead to Sin, and live in Jefus Chrift our Lord. Where Men is dead from Sin, there liveth Men unto God in Chrift ; Where Men liveth unto God in Chrift, there Men lets the holy Spirit govern : And where the Spirit of God is, there is Liberty. Secondly, The temporal Death. Although // /j appointed to Men to die, Heb. ix-.z/. either Faithful or not, yet the Death of the Faithful is not a Punifhment for Sin, but an End of all temporal Calamities, a Diffolution from all hard Yokes, an Entrance to Life, and a Door to eternal Reft : \ In the mean while, the Body is laid in the Grave, till the coming of Chrift. to Judgment 5 thtn ihall it be raifed up again with honour, and be crowned with Immortality, and Death fliall then be deftroyed. Thirdly, The eternal Death. Since Chrift hath made usfree from Sin, and hath made Death to nought ; fo hath hcalfomade us free from theeternal Death, becaufe the fame is the Wages of Sin. By St. J^J/^jw the Divine, faith the Lord, He that overcometh,fhall not be hurt with thefecond Death. ^^^ - ^j Fourthly, The Tyranny and Power of Satan. He worketh zvith Power in the Children of Difobedtence -, but againft the Faithful andEle6t he cannot s.ph. ii. 2. prevail, any more than him who hath nothing inChrift. He hath alfo nothing in themthatbyChrift are made Sons of God : He can tempt us, and he walketh about as a roaring Lion •, but in Chrift we can bruife him under our Feet. ^ " '^'/^n'^ Fifthly, The Curfe of the Law. The Law of God requireth a perfe(ffc . " ' * Obedience of us, if we will be juftified thereby before God, and obtain the eternal Life, and be free from the Curfe pronounced againft them that do not keep the Law. But Chrift hath made us free from the Force of the Law to Obedience, for he is the End of the Law for Righteoufnefs to every cne that believeth ; and alfo from the Punifhment of the Law to Damnation, So faith the Apoftle Paul, Chrift hath redeemed us from the ^^^ Curfe of the -Law, being made a Curfe for us ; though the Law is not taken away, as is fliewed in a fornier Difcourfe. Gal. iii. i-.. Sixthly, Tl\t Jewifh ceremonial and political I, aw. All the Levitical Ceremonies were Figures to Chrift, and are now, fince the Incarnation of ChriH: 204 * 0/ CHRISTIAN LIBEP.TY. Chrld, of no Signification ', therefore it was concluded in the Apoflolic Synod held at Jerufalem^ not to put aTcke upon the Neck of the Difcip es. The Apoille Paul when he faw, that fome thouglit the Circumcifion needful, bccaufe he had eircumcifed 'Timothy on Account of fome Jews^ ^- ■'^■2, 2- jQ whom he was to preach, faith, Behold, I Paul/^jy unto you, that^ if ye be circumcijed, Chrijl Jhall profit you nothing : For I teftify again to every M(in^ that is circumcijed^ that he is a Debtor to do the ivhcle Law. Seventhly^ The Yoke of human Commandments, Hereby is not meant the Commands of our Magid rates, and them that are in Authority over us, founded upon Juftice and Equity, for them we are obliged to obey'; but fuch Commandments, that are neither commanded nor for- bidden in the Word of God, which every one, without a Check in his Confcience, can omit or commit, according to his own Choice and Plcafure ; and they are called middle Things, conliiling either in general concern- ing Men's living ; or in particular, concerning our Worfhip in the Church. I. Middle Things concerning Men's living, are the Things, that in themfelves are neither good nor bad, and Men can ufe well or evil ; as, eating, drinking, cloaihing, Matriiitony, fingle Life, and all other fuch like Tranfaftions ; thefe Things we can ufe, or not, without check of Confcience, accordingto our own Choice and Pleafurc; But the Abufe of the fame will become a Sin, therefore we mufl be careful how we ufe the Gifts of God, that the Things which are given us as a Bleffing, do not I Tim. iv.4. become our Damnation. Therefore faith St. Paul, erery Creature of God is Good, and nothing to be refujed, if it be received with Thankfgiving. 1, Middle Things concerning our Worfhip in the Church are certain Church Ceremonies, neither commanded nor forbidden in the W^ord of God, but ufed partly for Order and Decency fake, partly for Edification, andean be ufed without check of Confcience as long as until Men imagine that they are Fart of Religion, and abiblutely needful •, and as if the true Worfliip could not be without them. Such Church Ceremonies are with us, the Confefi)on and Abfoiution, the Sign of the Crofs, and God- fathers and Godmjothers in the Baptifm, certain evangelical and apoflo- iical Texts every Sunday, feveral Eloly-Days and Fafting-Days, the Surplice, the Communion Table, the kneeling at the Lord's Supper, the Adminillration of the Lord's Supper with unleavened Bread, Organs, ringing and toling with the Bell, and Images or Fidlures: Such and other fuch like Church Ceremonies can be ufed or left off, according as it is thought proper, though' not according to the Fancy of every one, but alone according to the Command of the Maglftrates, with Advice of the Clergy as we can fee of the Examples o^Joflma, David, Hezekiah, and others ; neither mufh they be left off on Account of theFancy of Oppofers. Gal ii 2 1 ^" regard to this faith the Apoflle Paul, neither Titus, who was with 4 r. ' ' me, being a Greek was compelled to be circumcifed : y^nd that becaufe of falfe Brethren 'unawares brought in^ ivho came in privily to fpy out cur Liberty, which we have in Chriji Jefus, that they might bring us into Bondage : 0/ CHRISTIAN LIBERTY. 205 Bor.dnge : To whom we gave Place by Suhje^ion^ no not for an Hour that the Truth of the Gofpel might continue with you. III. How we llioiild (land fail in our Liberty. Even in Perfecution we {hould not give Place to the Enemies of our Chriftian Religion and Liberties, but we mud Hand faft. The Children of Ifrael a6led foolifh, in that they wanted to go back to Egypt ^ after they were made free, and brought out of the Houfe of Bondage. When we are once made free, then mull we not entangle our [elves again with the Toke of Bondage^ w herefrom wc are made tree, but fi and faft in our Liberty. This Chriflian Liberty wc fliould not ufe to Epicurifh Liberty : As if we could and might live according to the Defires and Lulls of our own Flefh and Blood, as the Men did before the Sin- Flood, in the Time of Noah •, or as them o^ Sodom, in the Time of Lot , who did alone feek their temporal and carnal Satisfadion and Lufl. Neither fliould the Chriftian Liberty be ufed to a libertinifli Liberty -, confifting in, that they fooliflily imagine, or rather malicioufly and wickedly conceit, that nothing, of what Kind or Nature focvcr, is evil and finful of it felf ; but alone bccaufe Men imagine them to be finful : Such Liberty profits nothing, and can better be called, a Yoke and Bondage, becaufc they fervc their own Lufts and Imaginations ; But the true Chriftian Liberty confifts in the following Articles, I. That Men ferve and vvorftiip God in Holinefs and Righteoufnefs, obey his Commands, is guided by the- Spirit of God, for where the -^o^i"-'?- Spirit of the Lord is, there is Liberty. He that worfliippeth God, hath the Heaven for his Treafury, God for his Treafurer, the Angels for his Miniftcrs and Waiters, and the Creatures for his Servants. He that lerveth God, hath Right and Liberty to all the Treafures of God's Grace, like a King's Favourite, has free Liberty to go over all the Riches of his Lord : He can come boldly unto the Throne of Grace, that he may ^^'■*^' ^^'- '^• obtain Mercy, and find Grace to help in Time of Need. He hath Liberty to ufe all the Creatures of God with a good Confciencc, for the Faithful are the Heirs of the IVorld, and he hath Boldnefs to enter into the Holieft fjeb by the Blood of Jefus. Satan comcth with his Temptations, our Flefh and Blood with their Alurements, the World with its Pcrfccutions. and our . Confcience with its Defperations, and will deceive us -, yet let us ftajid faft in the Liberty, wherewith Chrift hath made us free, and be not intangkd again with the Yoke of Bondage. The procuring of this Liberty did coll our Savioor his precious Blood •, let us therefore put a great „ Value thereon, and not ufe the fame, for an Occaficn to the Fleftj, as^p^f^jj j^* them who while they promife them Liberty, they themfelves are the Ser- vants of Corruption. He who is begifted of a King with certain Privileges, is always careful, that his Privileges and Liberty ihould not be corrupted in the leaft ; much more Ihould a faithful Child of God, f.-iad faft in the Liberty wherewith Chrifi hath made himfelf free, from Satan, the World, and his own finful Flelh and Blood. 2. That Rom. IV, 19. 2o6 0/ CHRISTIAN LIBERTY." 2. That we do nothing, whereon our Confcience doubts, or againfl: our own mind. When we do a 1 hing, whereon we doubt, either Rom. xiv. 5- to be right or not, that is Sin, for whai is not of Faith ^ is Sin : Therefore om. XIV. 23 £j^Qyj(j ^.g j-^g fy]]y a0\jrf(j j^ our Mind, that a Thing is allowed, before we do the fame, and when we are not ourfelves convinced thereof, than may wc take the Advice of another, who is better inftru6led therein: ^. That we do not ufe our Chriflian Liberty to the Offence of them oF little Faith. Love fhould rule our Actions. God hath forbidden, to curfe the Deaf, and to put ftumbling Blocks before the Blind. We alfo fhould neither ufe our Liberty in the Frefence of them who are offended 1 Cor. X. 23. thereover. The Apoftle Paul faith, all Tubings are lawful for me, but all Things are not expedient -, all Things are lawful for me, hut all Things Rom. XIV. 21 g/itfy not. It is Go-cd^ neither to eat Fie fh, nor to drink Wine., ncr any p ... Thing iz'hereby thy Brother flumbleth, or is offended, or is mf.de weak. ^ Wherefore, if Meat make my Brother to offend, I will eat no Flefh while the World flandeth, lejl I make my Brother to offend. The VJ eaning of the Apoflle, we can fee by the Foregoing, when he faith, That he deareth himfelf to eat Meat : But if he did perceive, that a Brother, who had Knowledge, and was fcrupilous thereover, fhould thereby be obliged to cat againft his Confcience of the Meat in the Idois Temple, whrre he might find Paul eating, then would he rather let it alone, than caufe his Brother to offend. In fuch Cafes we fhould, through Chriftian Love, refift from our Liberty, and i&. fo that our Brother fhould not be offended. 4. That we fhould not give Place by Subje(5lion to the Enemies in any Thing : that they fhould not be confirmed and ftrengthened in their falfe Opinions andConflruclions, and take thereby Opportunity to boaft, that their Opinion is the beft, and moft convenable with the Scripture. There- iCor. vi. i^ fore admonifheth the Apoftle Paul, be ye not unequally yeked together with Unbelieiers, What is it to be yoked together with Unbelievers, but to confent to their wrong Opinion and Conceit. Therefore would he not give • "■ 4' 5- Place by Subjeftion to the falfe Brethren, who came in privily to fpy out •c A ^( the Liberty of the Chriftians. Mcfes ftood fo much upon the Liberty of ' " ' the Children of Jfrael, that he would rot that there fhould be one Hoof left behind. The Prophet Daniel would not pray in private, but his Windows being open in his Chamber towards ]tru(a\em, he kneeled upon his Knees three times a Day, and prayed -, that it fhould not feem, as if he gave Place to his Oppofers and P nemies. Since then God hath been fo gracious, ar.d hath fent kis Son, who hath made us free from Sin, Death, Satan and Hell, that we fhould ferve him in 11 dine fs and Right eoufnefs all the Day's of our Life, let us then pray to this bountiful Gcd, that he will let his holy Spirit guide us, fo that we can ftand faft in the Liberty wherewith Chrift hath made us free, and do nothing, but what is acceptable in the Sight of God, and to cur own Salvation, until we obtain the heavenly and eternal Liberty in his glorious Kingdom, Amem. XXXL SERMON. 0/ AFFLICTION ^o? XXXI. SERMON, O F AFFLICTION. The Text, 2 Corinthians IV. 17, 18. ver. Our tight Affli&ions, which is but for a Moment, worketh for us a far fjjore exceeding and eternal Weight of Glory : While we look not on the Things which arefeen, but at the Things which are not feen ; for the Thifigs which are feen are Temporal^ but the Thingi which are not feen ^ are Eternal. I NTRODUCTION. ITH Trouble Menclimbcth to a high Place, and with Difficulty '^t Men Cometh to Glory : The Kingdom of Heaven is compared W in the Word of God to a great City, and a Royal Palace built upon a high Mountain, whereto is a difficult Aflent, full grown with Thorns. Our Saviour faith thereof, Strait is the Gate, and narrow is j^^t, yjf, j^,- the Way, which leadeth unto Life, and few there he that find it. The Apoftks knew this full well, and therefore did confirm the Souls of the Difciples, and exhorted them to continue in the Faith, for we muft through much Tribulation enter into the Kingdom of God, as the Spirit of God faith, ydSIs XIV Chapter, 22 Verfe. In thefe Words is defcribed^ I. The Difficulty of the Way in many Tribulations. And, 2. The Glory of the Mark in the Kingdom of God. I. The Difficulty of the Way in many Tribulations. Human Life is compared in the Scripture, by a Way : For as he, who waiketh upon a Way Cometh farther and farther forth, and his Way becometh fhorteT and fhorter ; fo do we go forth daily upon the Way of our Life, and come nearer and nearer to the Mark : As foon as we enter into Life, we begin to go out again. He that waiketh upon a Way, leaveth every Thing behind ; We brought nothing into this World, and it is certain we \ Tini. rk 7. can carry nothing out. Every Way hath its Mark, wherefrom, and whereto •, fo our Life hath its Marks from our Mothcr's-Womb unto ©ur Grave : He that waiketh on a Way is in continual Danger, firft X t with 2o8 0/' A F F L I C T I O K. with the Badnefs of the Way under Foot, then with Storm and Rain over Head ; fo is our L-ife full of Labour and Sorrow, outward Strife, inward Terror, Tribulation in the Body, Tribulation in the Soul : Who can fum up all the Tribulations, which we mutt undergo ? In particular the beft Children of God fuffer the grcateft Affliftions. PFe, faith the Apoflle, of himfelf and other Faithful, tmiji through much Irihulat'ion enter into the Kingdom of God. O could we rightly underftand that Afflidlion is a Token of God's Love, and the true Colour wherewith God marketh his own ; we iliould then endeavour to take hold thereof with both Hands, and fay with the A pottle Paul^ We glory in Tribula- tions. Overlook the Examples of the Saint?, and you fliali find that none of them entered into the Kingdom of God without Tribulation ; For God proved them, and found them worthy for himfelf ; as Gold in the Furnace hath he tried them, and received them as burnt Offer- ings. Who will then flirink away for this, wherewith the Children of f fal. :x.\xiv. God have been tried ? Since we muji through much Tribulation enter into -°- the Kingdom of God^ many are the AffiiSlions of the Righteous. It cannot be other ways in regard to^ Firfi^ The Will and Ordination of God. God hath not ordained any other Way, wherethrough his Children mutt enter into his heavenly Kingdom, thanbyAfBidions and Tribulation: In like Manner there was no other Way for the Children of Ifrael to the promifed Land, than through the Wildcrnefs. Not that the Lord is pleafed in troubling of Men, but becaufe that he is delighted in the Patience of the Chiklren of Men, juft as aFacher is pleafed with his Child under his fatherly Correction. In regard Piov. j'ii. ir, to this 5o/ow(7^z faith, Whom the Lord loveth, he corre^ethy even as a Father the Son, in whom he delighteth. « Secondly y The Trial of our Faith. When we try an earthen VefTelp. whether it is empty or full, whole or crackt, then we do knock on the fame : When God knocketh on Men, who is compared with an earthen VefTcl, with the Hammer of AfRitflion, then can it be perceived whethei- they are full of the Knowledge of God and Chriftian Virtues, or not. John XV. 2. Thirdly., Our olvn Purification. Our Saviour faith, Every Branch that beareth Fruity my Father purgeih it., that it may bring forth mort Fruit. This purging is done with Afflidion. This Comparifon is taken of the Vines, which are trimed, and purged from dead Limbs and Branches, in order to make the fame fruitful. Fourthly, The Likcnefs cf the Image of Chritt. As our Saviour faith Luke xxi'/. ^f j^jg ^^^^ Sufferings, Ought not Chrifl to have fuffer ed thefe Things, and '^" to enter into his Glory : So may we fay of Afflidions .? Ought we not to fuffer them, Cir.ctwemuji through much Tribulation enter into the Kingdcm of God. When a Traveller hath finifhed his Journey, then doth he forget all his Troubles ; The Tribulations of God's Children, fhall alfo end in Joy, their Fighting in Vidory^ and their Affli^iioia in a glorious Crown-: which is 2. The 0/ AFFLICTION. .-oo 2. The (jlory of the Mark in the Kingdom of God, whereunto they fhali enter. Afflidion is as a golden Ladder, whereon .we, through the Merits of Chrift, and the Power of the holy Spirit, can climb up to Heaven, and enter into the Kingdom of God. Though we muft not apprehend this alfo, as that AfRidion is the efFedling Caufe of our Salva- tion, or that Men do deferve the Kingdom of Heaven, by and through his Patience in Affliction : No, but when we have endured faithfully and patiently unto our Lives-End •, then do we become thereupon, and not thereby {&ved. Pie that will be crowned with Honour and Glory in the Kingdom of God, mud endure patiently, fight and conquer manly here on Earth. Hereof affureth the Spirit of God, all them who are under^^ Afflidlion in the Words of our Text j whereof we will behold thefe two ; following Heads, namely, First, fVhat JffliBion is under its feveral Names. Second, TFhat Profit we have thereof. Explanation of the Text; I. What Affliflion is under its feveral Names; Affliflion is called in the holy Scripture by feveral Names, as, 1. A Crofs, in regard to the Crols of Chrift. That as Chrift bore his; own Crofs •, fo muft likewife all his Followers bear theirs : This Name is a glorious Comfort under Affliction. Is it a great Honour for a Servant to have his Lord*s gold Chain round his Neck ? Then is it a greater Honour for a Chriftian to bear the Crofs after Chrift. Had Simony of Cyrene^ rightly known the condemned Man who went before him, there would have been no Occafion of forcing him to bear the Crofs of Chrift. 2. The Toke of Chrift. Our Saviour faith, Take my Toke upon you : Mat. xt. 29, This is a Com.parifon taken of Oxen yoked in a Plough : The Farmer yokes his Oxen in order to try them, if they are ftrong and willing to work •, God puts this Yoke of Chrift on his Children, for to try how they are inclined, and if they will cleave to him, and not let any Tribulation feparate them from him. The Oxen is made tame under the Yoke, and kept in the Furrows ; God tameth his Children under Chrift's Yoke, and. keepeth them within the Bounds of Piety and Charity. Therefore faith the Pfalmift, It is Good for me^ that I have been affli^ed^ that I anight prnLcxix.-i, learn thy Statutes. Tlie Oxen is not always in the Yoke, but is taken out and foddered ; God lets his Children fuffer under Chrift's Yoke, butatlaftthey fliall be relieved, that they may reft from their Labour. Rgv.xiv. i* If the Ox knew how he muft labour and be beaten, he would not ftand and be yoked fo willingly : If a Child of God had not better to expeft under Chrift*s Yoke than the fame, then would he defpair. If in this ^ Life only we have hope in Chrift, we are of all Men moft miferable : But ' °^' ^^"'^ now we exped fome thing better, namely the eternal Joy, which no .Sorrow jhail t^fee from us. Jn regard to this our Saviour calleth, his Mat. xi. ^o Xoke 210 0/ AFFLICTION. 2'oke eafy, and his Burthen light \ in Comparifon to the Wrath of God, and the Burthen of the eternal Punifhment, wherefrom Chrift hath made us free, and of the great Joy, which fhall follow thereupon. Vv hat is a temporal Crofs to the eternal Joy ? No more than a Drop of Water Zech. X. II. againll the Ocean, and a Grain of Sand againft the whole Globe. 3. A Sea. The Prophet Zachariah faith. He Jhall pafs through the Sea with /1fl^£iion : The Sea is bad tailing •, Afflidlion is alfo for Flelh and Blood. The Sea is deep, in fome Places bottomkfs, and in fome Pf 1 1 ix I 2 Flaces full of Mire : Afflidion bringeth us often in great Perils, Temp- ' tations and Grief, fo that Men muft cry out with the Pfalmiji, Save me O God, for the Waters are come in unto my Soul, I fink in the dee-p Mire, when there is no /landing. On the Sea blowcth feveral and all lorts of Wind •, in Affli6lions arifeth the Temptations of Satan, the Reproach of Men, and their wrong Cenfures, and Men's own doubtful Thoughts,^ as Mat. xlv.31. Peter, who began to fink. Pfal.lxxv.g. 4, ACup. The P/almifl faith, In the Hand of the Lord there is a Cup. This Name bringeth to our Remembrance, the Forbearance of Affli6tion t T hnxvi 16 -^ Cup is a fmall VefTel, and can be foon emptied ; Afflidion is not Eternal, hut for a Moment, or a little while. Weeping may endure for Pfal. XXX. 5. ^ J^igj^i^ })ut Jj>y cometh in the Morning. In a little Wrath 1 hid my Ifa. hv. 8. Pace from thee for a Moment, but with everlajiing Kindnefs J will haze- Mercy on thee, faith the Lord thy Redeemer. Of this Name we can remember the certain Meafure ofAfRidlion, in a Cup a certain Portion goeth, whereof every one gtts his Part -, a Child drinketh not fo much Pfal cxviii ^^ a Man, God giveth Afflidion according to Strength, for He chaflened 18. fore, but giveth mt over unto Death -, as, the Fitchefs are not threfhed Jfa.xxviii.27 ii^ith a threfhing Inflrument, neither a Cart Wheel turned about upon the Cummin \ but the Fitches are beaten out with a Staff., and the I Cor. x. 13. Qf^jgffj^f2 qji^iijp a Rod : Likewife God will not fuffer us to be ttmpted above that we are able to bear. We can likewife remember the Worth : When the Lord of the Houfe ftretcheth out the Cup, then muft the Children iPet. IV. 17. ^{^^\^ fjrftj and afterwards the Servant : For the Judgment mujt begin at the Houfe of God, The beloved Son of God was obliged himfelf to drink this Cup, and hath thereby fandified the fame for his Brothers and Sifters, who muft drink after him. 5. Bitiernefs and Wormwood. So faith the Prophet Jeremiah in his Lam. iii. 15. Lamentations^ Fie hath filled me with Bitiernefs, he hath made me drunk with Wormwood. Wormwood is bitter to the Palate, Affiiclion is alfo for Flefti and Blood: Wormwood purgeth the bad Humours of our Bodies ', AfFjidion cleanfeth the Soul from all filthy Defires and Sin, After the Children of Ifrael had been three Days in the Wildernefs, they Ixod,xv.23. came to Marah, where they found bitter Water, and could therefore not drink it ; wherefore the Lord (hewed Mofes a Tree, which when he J^ad caft into the Waters, the Waters were made fweet. We are not three Of AFFLICTION. 211 three Days old in the World, before we come to the bitter Waters of Marah : But a true Faith is the Mo/es, who cafteth the Tree of Life> Jefus Chrift, into thefe bitter Waters, whereby they become Sweet. 6. A Furnace^ (o laith the Prophet Ijaiab, I have chofen thee in /^S^^rfa. xlvni.io Furnace of Affli£lions. God hath two Furnaces, in the one he cafteth the Gold, and in the other the Skim, The Furnace wherein he cafteth the Skim, is Hell, which is called, a Furnace of Fire : The Furnace wherein Mat. xiii. 50. he cafteth the Gold, is Afflidlion ; that as the fining Pot is for Silver^ ^w^Prov.xvii. 3. the Furnace for Gold : So trieth the Lord, Men*s Heart by Affllcflions, not becaufe he doth linow them, without, but alone to make them public. for others. 7. Chaflening. Of this faith St. Paul^ My Son, defpife not thou the Hab. xii. r. Chajlifement of the Lord, nor faint when thou art rebuked of him. For whom the Lord loveth he chafieneth, and fcourgeth every Son whom hel-l^h.xu. 6. receiveth. If ye endure chafiening, God dealeth with you as with Sons : For what Son ts he whom the Father chafleneth not ? But if ye be without ^^^- ^^^- 7- Chaflifement , whereef all are Partakers, then are ye Bafiards and not Sons, Furthermore, we have had Fathers of our Flefh, which corre^ed us, and ' "" ' we gave ther/i Reverence : Shall we not much rather be in Subje£lion unto ^^^^ .^jj the Father of Spirits and live ? For they verily for a few Days chaflened us after their own Pleafure ; but he for our Profit, that we might be Par- Heb. xii. 10. takers of his Bolinefs. In thefe Words lay concealed^ Two weighty Con- clufions, why we ftiould patiently receive Affli6tions. The Firfi is, That God hath right to chaften and rebuke his own, fince they are not without Sin ; for where Sin is, there is alfo the Punilhment for Sin. The Second is, That we fhould not defpair, nor faint away under Afflidlion, fince wc are thereby afiured of the Love of God : This is explained with a Comparifon taken from earthly Fathers and their Ch Idren. 8. JTempefi. Of this faith the Prophet Ifaiah, Oh thou affli^ed, ih. Hv. n. toffed with Tempefl. Tempeft cometh from the Lord, who raifeth the^^^^-^Vn.zy ftormy Winds. Afflidion cometh likewife from God. I form the Light, ^^^" ^^^* 7- and create Darknefs, I make Peace, and create Evil, I the Lord do all ^ ... ^ thefe Things^ Who is he that faith, and it cometh to pafs, when the Lord I'"'-'"' 37- commmdeth it not ? Out of the Mouth of the mofi High proceedeth not Evil and Good ? God permits fome times the Devil, the World, and the corrupted Flefh, to afflid his Children. Who doth not know how i^^^- .. Satan afflided 7 rejoiced, and defired to be by Chrift, whom he faw fitting on the right j^^^ yii. "6, Hand of God. id. Of the Shortnefs : It is but for s Moment. Affliction hath itsSting, it hath liicewife Wings : Therefore the Prophet Ifaiah faith, Sorrow ami ^f*-^'-^^'V'i«>' Sighing /hall fee away. The Afflidion of God's Children, is of little Duration in Comparifon to our Time, the Time of others, and the Time to come. In Comparifon to our own Time : What is our own Time? We reckon the fame by Years, Months, Weeks, Days and Hours, yet the Spirit of 214 0/ AFFLICTION. Tfa].>ji:;iv. 6 of the Lord putteth fuch little Value thereon, and calleth the fame Nothing. It goes with us under Affliction, as with a Child in School, who thinks the Time very long ♦, for they do not confider, that it is for their own Benefit, and have therefore alv/ays their Eyes and Ears by the Clock, longing for the Time, when they fliall have their Freedom again ; and they are the more difcontented, fince it is a daily Work : But when they Jive and become Men, and have the Benefit of their Learning and School, then they are of Opinion, that their School-time was too lliort. We alfo are under Afflidion, In Comparifon to the Time of others. The Time of others is likewifc Hiort. We fee fome fuffer one, two or more Years : what is that to be compared to the Woman with the Bloody Iflue, who was afflidled twelve Years, another who was cripple eighteen Years, another who laid thirty-eight Years on his Bed, and him who was cripple more than forty Years; And when we alfo confider our Afflidion, and compare the fame againft others, we fhall find that our /Jffli^ion ts according to the Saying of the Apoftle here in our Text, but fcr a Moment. In Comparifon to the Time to come, or properly faid. Eternity, this Pfal. xc. 4. ^^th no End. A thoiifand Tears in the Sight of the Lord are but as Tejlerday. Syrach faith, Js a Drop ofWater into the Sea^ and a Graveh ftone in Comparifon of the Sand ; fo are a thoufand Years to the Days of Eternity. What is a Man's Age and the Affliftions thereof in Comparifon to the eternal Happinefs, which God hath promifed unto the Faithful ? Who will then complain of this temporal light Afflidion which is but for I Cor. ii. 9. a Moment, fince Eye hath not feen^ ncr Ear heard^ neither have entered into the Heart of Men, the Things^ which God hath prepared for them that love him ? The Affliction of God's Children is light, in regard to the Faithfulnefs ! Cor X \% ^^ God, the Power of Chrift's Crofs, and the Pains of Hell. God is Faithful who will not fuffer you to be tempted above that ye are ahle^ but will with the temptation alfo make a Way to efcape, that ye ■may be able to bear it. Therefore as a Patient undergocth patiently, all the O perations of a Surgeon, in Expectation of his former Health, fince he is convinced, that it is done for his befl: -, alfo is a Child of God patient in Affliction, knowing that they come from God, who wills him well; and in Ccnfideration hereof, is AffliCtion light. By the Power of Chrift's Crofs is the Affliction of God's Children •conlccratcd and fanCtificd, fo that the fame cannot hurt, but profit them, and is to their Honour and Glory ; and when we confider this, then will our Affliction become light. Temporal Affliction is in Comparifon to the Pains of Hell, as the Sting or Prick of a Needle unto a mortal Wound. What is the temporal Fire unto the Fire of Hell ? What is the ALffliclion of the Body to be compared to the Trouble of Soul and Confcicnce? Every fiftieth Year was a Jut)ilee 0/ A FFLICTION. . 215 Jubilee Year with the Jfws, when all Captives, Slaves and Dcl' ^^^ ^^^ ^/ Jehoahaz took again cut of the Hand of Benhadad, the 2^. Son of Hazael, the Cities which he had taken out of the Hand of Jehoahaz his Father by War. ^ Unlawful Wars, are where there is none of the foregoing Reafons, and which could eafily and with Repute be decided, but are refufed •- Great L>ords and Princes cannot commit greater Crimes, than in beginning of needlcfs and unlawful Wars, fincc they are the onlyCaufeand Motive of all Bloodflied and Deftru6lions committed, whereby their Countries are ruined, and many of their Subje6ts are made both temporal and eternally unhappy, and miferable : So that we may jullly compare fuch Princes with a Man, who being bereaved of his Senfes, hacks and deflroys his own Body and Limbs. III. The Apoflle fheweth us, what the Due of Magiflrates are. Since they arc the Ordinance of God, and are cntrufled with fuch a high Office, then we are obliged to obey them, and to render to them their Dues •, which according to the Words of the Apoflle in our Text, confift in the following Articles, to wit, Firft, Of WORLDLY MAGISTRATES. 127 Firft^ Honcur to whom Honour- The Apoftle St. Peter faith, Fear \V^k.:v.. \-. God^ honour the King. For whom God exaltcth above others, them he will have honoured above others. To this Honour is required, 17?, That we are convinced by the Word of God, that the Powers are Ordinances of God ; For fuch Convicflion is the only Foundation whereupon their Honour is grounded. St. Paul faid therefore in our Text, Ihere is no Power hut of God : The Powers that be^ are ordained cf God, and he is the Minifter of God. 2d, That we addrefs ourfelves with due Reverence to the Magiftrates, and with our outward Words fhew and prove our inward Thoughts and ^ Efteem of this high Station ; as the Widow o^Tekoah. 20am.x1v.17 Q^d, That we likewife Honour them with our Geftures and AcSlion.? ; when the Prophet Nathan came in before King David, He bowed himfelf i Kings i. 23. before the King with his Face to the Grouftd. Secondly, Subjecftion and Obedience, le muji needs be fuhfe^ not only for PVrath, but alfo for Confcience Sake. Obedience is the Cord, where- with all temporal Governments are bound and maintained, and when fome Cord is broke, then muft all Things fall. This Obedience muft be exercifed towards, 17?, All IMagift rates, either high or low, Whether it he to the King as ^ Y6.t. ii. 13. Supreme, or unto Governors, as unto them that are fent by him, not only \ Pet. ii 18. to the Good and Gentle, hut alfo to the Froward. 2d, By all the Subjcds in the Kingdom. The Apoftle ufeth in our Text, thefe Words, Every Soul: None of what Condition, State, or Order, is excluded from this Obedience. id. In all Things not being againft the Honour of God, our own Confcience, and our Love towards our Neighbours : For otherwife we muft follow the W^ords of St. Peter, and the other Apoftles, We ought p^^^ ^ to obey God rather than Man. ^ * Thirdly, Cujiom to whom Cujiom, and Tribute to whom Tribute. The Subjecfus are bound and obliged thereto on Account of, 17?, The Command of God : So faith our Saviour, Render unto C^far the Things which are C^efar's. We can beft learn and know what ^^^''^^•^■"^"•-'• belongeth to the Kings and Magiftrates, when we confider the Conftitu- tion of the Country and the Times, either they are in Peace or in War, and according to fuch muft every one bring forth his Qiiota. 2d, Reafon, The ApofiU Paul afketh. Who goeth a Warfare any Time i cor. \x. - at his own Charge. The Officers and Soldiers muft be paid -, but by_ whom.'' Why, theKing; therefore it is again reafonable, that the Subjefts pay their Tributes in order to enable the King to difcharge the Debts contraded for the Defence of themfelves and their Country. ^^. ^ ... ^d. Examples in the holy Scripture, Jehoiakim exacted the Silver and ^. '"S--^-^'"- Gold of the People of the Land, of every one according to his Taxation. And Mic. lii. I. Mic. iii. 2. Mic. iii. 3. Mic. iii. 4- Jfa. xi. 2. Of WORLDLY MAGISTRATES. And when Taxes or Tributes are alfo railed and exadled of every one according to their Taxation, then is there Juftice in the Caufe. Though Magiftrates mud be careful, that they do not impofe unlaw- fully and immoderately upon their Subjeds : Whereof the Lord fpeaketh alfo by the Prophet Micah^ Hear I pray you^ O Heads of Jacob, and ye Princes of the Houfe c/ Ifrael : Is it not for you to know Judgment \ who hate the Good^ /ind love the Evil, who pluck off the Skin from off them, and they break their Bones, and chop them in Pieces, as for the Pot, and as Flefh within the Chauldron ? 'Then Jhall they cry unto the Lord, hut he will not hear them, he will even hide his Face from them at that Time, as they have behaved themfelves in their Doings. 4.th, Prayers and Supplications. We lliould always pray to God, the King of Kings and Lord of Lords, for ourKing^and Governors, 7hat the Spirit of the Lord may reji upon them, that the Spirit of fVifdom, and Underjlandi^, the Spirit of Council and Might, the Spirit of Knowledge and of the Fear of the Lord ; may guide them, that they may love Peace and execute Juftice, and not hearken to bad Counfellors and Advifers, to the Glory of God, the Welfare of their Subjeds, and their own Salvation. Grant this, merciful Father, to all Chrijiian Rulers, for thy own Honour's Sake. Amen. XXXIII. SERMON. Cy OFFENCE. 229 XXXIII. SERMON. O F V OFFENCE, The Text, Matthew, XVIII. 6, 7, 8, 9. ver. V/hofoever jlmll offend one of thefe little OneSj which Relieve in mey it were better for him^ that a Milftone were hanged about his Neck^ and that he were drowned in the Depth of the Sea : Wo unto the World, becaufe cf Offence , jcr it mujl needs be that Offnces cofne ',but woe to that Man, by whom the Offence cometh. Wherefore if thy Hand, or thy Foot ffmd thee, cut them off, and cajl them from thee : It is better for thee to enter into Life halt cr maimed, rather than ha'uing two Hands or two Feet, to be caft into everlajiing Fire. And if thine Eye offend thee, pluck it cut, and cajl it from thee ; it is better for thee to enter into Life with one Eye, rather than having two Eyes to be cajl into Hell Fire. 1 NTRODUCTION. AULTS and Failures accompany every one, even the Holy. As there are Spots in the clear (Lining Sun, fo are there hkewife TranfgrefTions in the Saints : Mofes tranlgrelled with Doubts, Aaron with Idolatry, David with Adultery and Murder, Peter with denying his Mafter, the Angel of the Church in Pergamos with Hypo- crify ', for alfo faith the Spirit of the Lord to him, by St. John the Divine, Revelations II. 14 verfe. / have a few Things againfi thee, becaufe thou haft there them that hold the Dc^rine ^/Balaam, who taught Balack to caft aftumhling Block before the Children o/lfrael, to eat Things facrificed to Idols, and to commit Fornication : So haft thou alfo them, that hold the Dextrine of the Nicolaitans, which Thing I hate. The Spirit of God maketh Mention in thefe Words of two falfe Dodrines, that were in great Vogue in the Church oi Pergamos, whereby the Num. xxii 23 230. Cf OFFENCE. the true Believers were offended, and whereto the Bidiop, called here the Angel of the Churchy did confent by his Silence, to 7vit^ i . The Do^rine of Baham. And, 2. The Doff rine of the Nicohmns^ 1. Balaam was a Prophet in Moah, who caufed great ftumbling Blocks to be caft before the Children of Ifrael, in order to bring, and Num. x.x.xi. delude them from the true Worfliipping of the Lord their God, by whofe 16. mighty Hand they were brought out of Egypt ^ from the Houfe of Bondage, to facrifice toBaal-Pecr the Idol of xht Mcabites, and to commit Fornication with the Daughters oi Mcah, Wherefore Balaam is reckoned ^p .. . among the falfe Prophets, Which have for fake n the right Way, and are ^' gone ajtray. The Reafon of this wicked Council of 5tf/^^w, was, that God being provoked through the Difobedicnce and Tranfgreflions of his People the Children oi lfrae\ might deOroy them in the Wildernefs, and not bring them to the PoiTelTion of the Land of Canaan, promifed to their Forefathers, wherein he gained his Aim in Part •, for the Anger of God was kindled againfi Ifrael, and killed twenty and four Thoiifand of them in a Plague \ though the Moai?ites, with their Prophet, were afterwards flain with the Sword, by the Command of God. By this we can perceive, that the Dodrine of Balaam confifted in Idolatry and Fornication, according to the Words of St. John. , 2. The Nicolaitans did caft great ftumbling Blocks of Offence, for the Churches in the New Teftament, with their falle Dc<5lrine. They had their Origin and Name of Nicolas, who was one of the Stvtn chofen by thci\poftles for to take Care of the Poor in Jerufalem : This Nicolas, having a beautiful Wife, was publickly accufed in the Prefence of the Apoftles to be jealous of her •, whereat he was fo offended, that he gave her over- to the Ufe of every one ; Cf this Man the Nicolaitans pro- ceeded, and their Dodrine corfifted chiefly, in thefe two Abominations, to wit. To eat Things facrifced to Idols, and to commit Fornication. Sacrifices to Idols, were the Things which the Heathens offered to their Idols \ and where< f they feafted in their Idol's Temples, and often r. ^ invited the Chriftians to fuch Feafts. The Lord abhorred fuch Doings, and f (or. X. 20. ^ Eating, of the Chriftians \ wherefore the Apoftle St. Paul Caith, The Things, which the Gentiles Jacrifice, they facrifice to Devils, and not to God, and I would not, that ye fhould have Fellowjhip with Devils : Te cannot drink the Cup of the Lord, and the Cup of Devils : Te cannot be Partakers of the Lord'' s Table, and of the Table of Devils. Fornication, or W^om.en in Common, was prcdifed am.cng the Heathens, and was' not reckoned or accounted Sin or unlawful-, wherewith the Apoftle St. Paul upbraids them infeveral of his Fpiftles • The Nicclaitans Ads XV. 20. did follow the Heathens in this Abomination, contrary to the Commands from the Affcmbly of tjjie Apoftles and Elders in Jerufalem, who con- cluded, and thereupon ordered, That ye abflainfrcm Meats offered to Idols, and from Fornication : And this abominable Do6trine did at laft creep in the Churches of Ephefus, Pcrgamos, and Thyatira. The Cf OFFENCE. 231 The Lord was offended at this, and therefore threatened the Biniop, that if fuch Abominations were not removed, and they did repent, he would then come quickly, and fight agatnji them with the Sword of his^^^'- "• ' Mouth. For the Lord hateth all fuch Things, and punifhes feveralJy all them that give Offence ; as we can be convinced of by the Words of our Text, where our blcficd Saviour fpeaketh, First, Of Offence, Second, Of the Punifhment for Offence. Explanation of the Text. I. Of Offence. As difRcult as it is to walk upon the Ice without (tumbling or falling, as difficult is it to live in the World without being fmitten therewith : For the World is as a Coal-Pit, wherein every one that enters in, be- cometh fmutten. There were never fo many Misfortunes, Vermins and Infedls in Egypt, but there arc more Offences in the World ; one offendeth the other, and the Great offend the Small. Whereof our Savi- our fpeaketh in our Text, faying, JVhofoever fhall offend one of thefe little Ones, which believe in me. We have to obferve here of thefe Words, /7'r/?, What Offence is. And, Secondly, The Perfons, who give or take Offence. Firfl, What Offence is. It is derived in the ground Text of limping, when one ftumbleth againfl a Thing, whereof he becometh lame ; and fince our whole Life-rime, is a continual Journey or Road ; fo all what caufes us to (tumble, or tofall on the Way of our Salvation into Sin, may be rightly called Offence. Offence is therefore nothing elfe but bad Example, that one giveth to the other in Words, Geftures, or Actions, whereby Wickednef"? is promoted, and the Sinner becometh worfc and worfe. Offence is two Ways, either given or taken. Offence given, is, when one either in Aftions, or with Words, or with OmifTion of God's Command, giveth bad Examples to others, to do the fame. Of this Offence our Saviour fpeaketh here. This Offence can be given in the following Ways and Manner, to wit^ With Words, when we fpeak Words, corrupting good Manners, or in fwearing and curfing •, which when others hear it, they are willing, and apt to do the fame ; as daily Experience convinces us of. With A5iions, when we commit the Things which are unlawful, and againfl: the Command of God, whereby others are deluded to do the fame ; as the Children of Eli, who by their evil Doings made the Lord's People to tranfgrefs. WithOmiffion, when we omit and negledl to do, what God has com- i Sam.ii.^j, manded, whereby others are likewife deluded to follow fuch bad Examples; as King Saul, who omited the deftroying of the Amalikites, according to the Command of God, which brought the Children of Jfrael to Dif- ebediencc againft the Lord. Y y Offend /-J2 Of O F F E N C £. Offence taken is, when one fpeaketh, or doth a Thing that is right in •k felr, but another hearing or feeing the fame, puteth a bad Conftrudion thereon, and taketh Caule thereof to fiander. The Perfon who fpoke the Words, or commited the Thing, is no Caufe in fuch Offence, and therefore guiklefs ; but the Perfon, who through his bad Conftrudions judgeth wrongfully thereof, is guiky •, and we can compare fuch Perfons with the Spiders, who draw Poifon of the Flowers, wherein no Poifon is ; This is called, Pharifeefical Offence^ becaufe the P hart fees, were offended at the Perfon, Dodlrine, and Miracks of Chrift, fince they were Evil and Wicked themfelves •, for where there is Evil, there pro- ceedeth nothing but Evil. Our Saviour faith therefore. An evil Man out of the evil Treafure, bringeth forth evil Things. And in another Place, Mat..>:ii. 55. //" thine Eye be fingle, thy zv hole Bcdyfhall be full of Light : But if thine Mat. VI. ^^, £ye i,e Evil, thy whole Body fhall be full of Barknefs. If therefore the Light, that is in thee, beDarknefs, how great is that Varknefs? A good Man judgeth always well of the good Works and A dions of another; but the Wicked fpeaketh Evil, and is offended without Caufe. There is an Offence, called, the Devil's Offence, when the Ungodly are offended at the Fall of the Holy, and taketh thereof P'reedom to Sin, and to cloak their Wickednefs. The Fall of Saints is mentioned in the holy Records, not for us to imitate them, but well to abhor them : And we may rightly call them poffe0ed of Satan, who will rather follow the Vices than the Virtues of Saints -, and compare them to the Flies, who paffing by the found Parts of the Body, lights on the Wounds. They are as fome Birds, who^ flying by a Field of Corn, lights on a Dunghill or Carron. Second. , As, there is two Sorts of Offence, one given, and the other taken ; fo there is likewife two Perfons concerned in every Offence ; one who giveth, and the other who taketh the Offence. Our Saviour fpeaketh in general of the Perfon who giveth Offence, with thefe Words ; Whofo offendeth, of what State, Condition, Sex or Age whatfoever : For Offence is as a Plague that fpreads about, and we Ihall find Offences in all Station in the World. Preachers and Teachers offend their Hearers and Congregations, with not living according to their Dodrine, whereby many are offended, and fay i 'Thou which teachefl another, teachejlnot thou thyfelf? Thou thatmakeft thy Boafi of the Law, through breaking the Law, difhonourefl thouGod? Rom. ii. 21. Rulers and Magiflrates offend their Subjeds, when they live irregular, ^^om.W. 2i. ginning it was not fo \ but Mofes, becaufe of the Hardnefs of your Hearts, fufferedyou to put away your Wives, The Reafon was, that a .vJan having no Delight in his Wife, or hating her, .might not abufe her with harlh Means, fince the Jews were a (lubborn Nation. But who can feparate or divorce married People } 1. The Ecclcfiallical Court may divorce them for certain Reafons, whereof Fornication is the moft principal ; and when this is done, we cannot fay that they are put afunder by Vlan, but by the Laws of God, when his Servants the Magiftrates are to execute Juftice. 2. Death. Married People (hall be put afunder by Death ; th'^refore Ihould they, for the little Time that they are to live together, agree in Love, Peace and Unity, that they can part on the laft Day as loving as when they came together on the firft Day of Marriage. C)ur Text fpea- keth of the Origine and Inftitution of Matrimony j whereby wc fhould behold thefe three Heads. First. The IVorthinefs and Honour^ Second, The great Union, and Third, The Profit of Matrimony » Explanation of the Tkxt, \. The Worthinefs and Honour of Matrimony. We can bed perceive the Worth and Honour of this State, when we confider the following, to wit -, I. The Majefty and Glory of the Inftitutor, who is the Holy God, the Almighty Lord of Heaven and Earth ; who, when he was to create Man, went . firft in Council with himfclf, and likewife now, when he would create a Helpmeet for the Man, faying ; // is not good that the Man fhould be alone, 1 wiU make him a Helpmeet for him : And after the Lord had refolvcd to inftitute Matrimony, then, Zz 2 Firflt 242 0/ MATRIMONY. Firji, He created a Help meet for Jdam. And the Lord Godcaufed c deep Sleep to fall upon Adam^ and he Jltpt •, and he took out one of his Ribs^ and clofed up the Flefh injlead thereof: And the Rib which the Lord God had taken from Man^ made he a IVoman. This Sleep was no natural but a fupernatural Sleep, like the Sleep of Abraham^ Sifcera^ and the Soldiers of King Saul. The Lord caufed this Sleep to fall upon Adam., par ly, that he Ihould feel no Pain in the taking away his Rib, and thereby dillike her •, partly, that he fhould not know where fhe came from before he awoke : For God afls fo with his Children, and blefles Pfal.cxxyii.2 them without their Knowledge •, and giveth his beloved Bread afleep. She was not created of his lower Farts, becaufe Man fhould not undervalue, neither of his Head, that fhe fhould not take upon her to rule and governj but of his Side, next to the Heart, that Man fhould love her as himfclf, and acknowledge her to be his fole Partner and Help. Second^ And Gcd brought her unto the Man, and married and joined them together. God was not alone Creator of the Man and Woman, but alfo Father, to give away the Bride, and Pricft, to marry the new created Couple •, which lad Part was performed with thefe Words •, The Man '^' pall leave his Father and Mother, and fhall cleave unto his Wife, and they fhall be one Flefh. Our Saviour convinces and teftifits, by St. Matthew, that thefe Words were fpoken by the Lord Gc^d himfelf ; with which Words the Lord inftrufts not alone the new created Adam and Eve, but- alfo, all Chriftian married People, how they fhould behave themfelves in the matrimonial State -, namely, that their mutual Love fhould exceed the Love between Parents and Children, and keep their own Families and Houfhold fcparate by themfelves, if they are able, in order that the Wife fhould not feemingly be brought under the abfolute Government and Subjedlion of her Hufband's Parents, which might occafion great Offence and Difcontent. Third, And the Lord blefTed them, not with bare Words, as one may bkfs another, but in Effcfl and Reality, generating their Seed and Procreation of Children \ which BlefTirg continues yet, and extends to all their Pofterity. 2. The Confirmation of Matrimony. Although Adam and Eve ^^\\ from tV.cir Obedience and Love of God, yet the matrimonial State was in its full Force, fmce we fee that God, after the Fall, did preach of Gen. iii. i6. ^''^^ mukiplying of their Seed, and the bringing forth of Children in Sor- Gen. iii. 20. roia. Befides, Adam called his Wife' s Nam.e Eve, becaufe fhe was the^ Mother of all living. 3. The renewing this State in the New-Teflament. "Dxtjews, in the Old Teftament, took many Wives at one Time, and gave a Writing of Divorcf^-ment to them they difliked : But Chrifl hat'h, in the New Tefla-, ment, brought the matrimonial State, as it was from he Beginnings Mat. xix. 5. namely, to two Perfons, one Man and one Woman, faying, They Twain, Jhallh cne Flefh, 4,. The (y MATR IMON Y. 243 4. The Honour iliewed to this State, by the holy and bleffed Trinity? Was it not the greatcft Honour that the Lord God himfelf copulated Jdam and Eve together, and blefled them ; which he doth yet daily by his Servants and Minifters of the Gofpel-, andbleffes married People with Children, and Proiperity in their lawful Calling. Befides, our Saviour wrought the firft Miracle in the Temple of his Inca^-natio'n, at the Mar- riage in Carta of Galilee^ and compareth the Kingdom of Heaven to a Marriage, and his Church to the Virgins that went out to meet the Bride- groom i and the Holy Ghoft hath di^'liated the i28tni Pfalm, as a Bride Songro the Honour of t>e matrimonial State, and the mutual Love thereof. Fifthly^ Examples in the Holy Scripture, of Patriarchs, Prophets, High-Priefts, and Apoftles, who have lived in this State. By all this we can conclude and peroive, that the matrimonial State is holy, and well-pleafing in the Sight of God j and we ought therefore t© have a gre^t Reverence for his holy Order. n. 1 he great Union of Matrimony. They who are inclined and refolved to enter into the matrimonial State,, ought to begin the fame in the Fear of God, after ripe4nd thorough Con-, fultation : For we fee that God, who is pcrfeft in HoUncfs and Truth^. went himfelf in Confukation, before he inf^ituted this State ; wherein he convinceth us, that we fhouid not run into it thoughtlefs nor headlong, without the Advice ot our Friends and Relations : The Bride Song is foon fung, but the Tunc oftentimes lafts a very long while. But what Perfon then fhall Man chufe in order to clear and pacify his own Confcience, that he fhould not repent afterwards ; for we can be careful but once in this Caufe. Solomon afl<:eth, ^Vho can find a virtuous^rov. xxxL, Woman ? In thefe Words are two Things concealed, i, A Difficulty^ ^°* 2. A Carefulnefs. Firjl^ The Difficulty we can perceive of the Queftion, for it is the Way of the Holy Records, to propofe all Diiiiculties by Queflions. Second^ The Carttulnefs is comprehended' in this Word find -, which Word fliews us, that we muit firft look for it^ and be careful in our Searching He therefore that will marry, and live afterwards with Con- tent, muft look out for a Perfon that is,;/. His hke j and, 2^, not near related in Blood or Marriage. \ft. He. fhouki look out for hjs like, fince Perfons alike agree beft ; whereof tiie ommon Sayrg, -That Childrm.alike play beft together^ pro- ceeds. Where one Eyegoeth^ there goeth likewife the other : 1 hat was un- even Maniugc, wh.n the Thiftle fends the Cedar of Lihanon^ for his Daughter, try be his Son's Wife. There muft be Likenefs in the mutual Kir.-sxvi.iQ, Love; for what is Marriage without fmcere Love ? Which is the beft Sauce UPC. n rhe Vi.hials, the beft Bed in the Houfe, and the bcft I n- courar>"r o.. tnei" Cidiiii^. There muft be Likenefs in r\ge. for Difference of Ag- r;;,;fcs Difference of Humour, whereby Uneafinefs is oftentimes occafiontd, and mutual Love is thereby turn'd to mutual Hatied^ There 244 ^/ MATRIMONY. There muft be Likenefs of Religion, though it is no Sin to marry one tCor.vIi.i2, Qf a different Opinion : For fo laith the Apoftle Paul ; If any Brother *^* hath a Wife that helieveth not, and jhe be plecifed to dwell with him, let him net put her away : And the Woman which hath an Hufiand that he- lieveth not, and if he pleajed to dwell with her, let her not leave him. ■ 2dh, He fiiall Lok out tor a Perfon that is not nigh relaied to him In Blood or Marriage. Whereof we can read by AUjes in his Beck calkd Le-iitiius, the >Vni. from the 7th to the iSthverfe. XX. the \, 12, 14, 17, 19, 20, 21. veifes, and 'Deuteronomy XXV II. 20, z2, and 2.3, verfts. We niuft obferve here, that where one is forbidden to n-arry qne of them who are related to the fame I'eifon in the iame Degree, there is a'lo the other I^rfon underftcod, although rot mentioned As ic is forbiddtn Leiit. X VIll. 14, and 2c, veife. 'itcuJJoalt net afprcrch to thy Father s Brother"* s Wife, then by is alfo meant thive C'ccupation and Work, not fuffering any one . to be idle, nor ncgledtul. Alfo ruleth and governeth God the whole World, and piaceth every one to his rcfpedive Calling, and will not that anyone fhou Id (land idl&,andbean idle Vi ember in the Common wealth. 3. Dfthe Almightof God. Married People who are blefled with Child- ren, have herein a clear and living Argument of the almighty Power of God, who can form a Child fo wonderiully in its Mother's Womb, and when the 1 ime cometh, bring ic forth to the World from the clofe Prifon wherein it was concealed. Muft not he be an almighty Lord, who hath ordered this fo wifciy ? Hath God had his Eyes over our Subftance yet being unpcrfed, and his Vifitation hath preferved our Spirit, when we were in o'/.r Mother's Vv'omA-), and could neither move Hand nor P'oot ? Should th'. n the fame Lord an i God not provide more for us now we are able to afk and pray to him according to the Command of his Son our blclLd Saviour ? ■ 4. Of the Love of God. Can Parents who are of a corrupt and perverfe Nature love their Children fo much ; how much more is the Love of God to his Children, whom he hath chofcn in his beloved Son Jcfus Chrill before the Foundatiuii of the World. For the Lord is very pitiful. Of MATRIMONY. 247 pitifuh and of tender Mercy. The Royal Pfalmift faith therefore, Like as a Father pitieth his Children, fo the Lcrd pitieth them that fear him. ^^- '^"'- '3- And the Prophet Ifaiah bringeth the Words of the Lord forth alfo, yfj one whom the Mother ccmf or teth^ fo will 1 comfort ycu^ Ia. xvi 13. 5. Of Croffes. When Parents challife their Children, it is not through Hatred, but for their Good : So when the Lord vifiteth married People w.th CroOes and Afflictions, then is it not in Anger for their Harm, but for thtir Good, For whom the Lcrd Icueth, he chafleneih^ and fcourgeih^^'^^-'^^^-^- every Son^ whom he receiveth. And, Though he caufeth Griefs yet will he have Compa/Jion according to the Multitude of his Mercies : For he doth ^"^" "'' ^^' not affli£l zvillingly^ nor grieve the Children of Men. 6. Of Prayer. When married People are unlucky, and cannot profper, but Poverty and Want cometh among them \ then is Prayers their beft refuge : He that did not value Prayers and the Word of God before, will learn to pray when they are oppreffed and want Subftance. 7. Of Patience. When the Man is troubled with a bad Woman, or the Woman with a bad Hufband, then the grieved Party will learn Patience, as the Example of Job convinces us of. 8. Of Labour. Houle-keeping hath a great Mouth, and may becalled a Devourer, fincc it requireth Bread, Victuals and Clothing for the Family : And if we would fupport ourfelves and -our Family, then muft we Labour. Therefore placcth God Labour and Bread together, when he fiid to Adam, In the Sweat of thy Face fhall thoueat Bread. Gen. iii. 19. 9. Of the Miftery of Chrift and his Church. Man and Wife are two in one Flefli •, the Woman is Flefh of the Man's Flefh, and Bone of his Bone : Chrift and his Church are one Body, Man and Wife are bound together with an infeparable Knot, which no Man can loofe •- Chrilt hath betrothed his Church unto himfelf for ever. Man and Wife have everv Thing in common: The Faithful have every Thing in common with Chrift, who being the Son of God from Eternity, became a Man in Time, that we being before Children of' Wrath, might become Children of God : He took on our Infirmities, and made us Partakers of his Holinefs and Righteoufnefs. Man and Wife muft love one another, and bear patiently with each others Faults. Chrift loveth his Church fo that he gave himfelf in Death for her, and beareth daily over with the Faithful. When m:irri(td People can attain by the Grace of God in their marriage State to fuch Thoughts and Meditations, and the Pradice thereof, thenare they happy, and all Things will be Good for them, and they can be allured that the Lord will blcfs them both here in Time, and hereafter in Eternity. 'The Lord grant this to all Chrifiian married People., for the Sake of Jefus Chrifi, by the /ijffiance of the Holy Ghofi : To -whom be all Honour, Might, Majejly and Dominion, hqw and for ever more. Amen. 3 A SB R- 248 0/ D E A T H. XXXV. SERMON. O F DEATH. The Text, Ecclesiastes XII. 7 Ver. T^hen Jloall the Diift return to the Earth as it was 5 and the Spirit Jhall return unto Godj who gave it. I N T R O D U C T I O N. S Man is not bora by a meer Accident, according to the Opinion of the Epicurians, who fay, ' We are all born by Adventure, and we Ihall be hereafter as tho' we had never been ;' he alfo dieth not by an Accident, but he has his certain Time to live, and his certain Time to die, which he cannot pafs. Joi? fpeaketh thereof in his Book, xiv. 5. Man's Days are determined, the Number of his Mcnths are with thee •, thou haji appointed his Bounds that he cannot pafs ^ Job inftru6ts us in thefe Words, That Man hath, Firfl, his certain Time to live in ; and, Second, his certain Time to die. !_/?. Job learns us, that Man hath his certain Time to live in. As every Thing in the whole Creation hath its proper Time, fo hath Man like- wife, which beginneth from the Moment of his Birth, and lafteth to the Moment of his Death. The Lives of fome are meafured with a long, and others again with a fhort Meafure, all according to the well-pleafing Pfal. xxxix. Will of God ; Wherefore the royal Pfalmifl fays ; Lord, make me to know my End, and the Meafure of my Days, what is it. Behold, thou haft made my Days as an Hand-Breadth, and mine Age is nothing before thee : Verily, every Man at his beft State, is altogether Vanity. Vsfe may be convinced by many Examples, how wonderfully God hath freed the Lives of many from Peril and Deftruftion, becaufe the Bounds thereof has been fore-ordained to be longer. Mofes was caft in his Infancy in the River, but was wonderfully faved. Jofeph was to be deftroyed by his Brothers, but R^ben faved his Life, and he was fold afterwards to the Medianites. Saul did endeavour to deftroy David, but could not obtain his Will. Ahab fent over the whole Kingdom to feek after Eiiam, in or- der Of DEATH. 249 der to deftroy him, but could not find him out. We can fee hereof, that God hath appointed certain Bounds unto the Life of every Man, which he cannot pafs. And this brings us to the fecond Part, namely •, ids That Man has his certain Time to die-, 'Thou haft appointed his Bounds^ that he cannot pafs. The Word appointed^ in the Text, fignifieth determinated, or ftated, as a Judgment that cannot be revoked. The Meaning is, that God -hath determinated how many Years, Months, Days, Hours, and even Moments every Man fball live -, and when the appointed Moments cometh, then muft he die. Job fays, That this determinated Number of Man's Life is with God, who hath recorded all in the Book of his Omnifcience. No Man knoweth the Hour or Man- ner of his Death ; and it is therefore needlefs to confult the Marks of the Hands, and the Conftellation of the Planets. My Times are in thy Hand, Pfal xxxi. 15 Lord^ fays the royal Pfalmift. Not alone the Time of our Death, but alfo the Way how we fhall die, is known to God •, and even the Place of our Death is appointed. . Though as God doth nothing without Na- ture and natural Caufes, except in Miracles •, fo is there likewife in this Cafe of our appointed Tim.e, a Condition to be obfervcd, which hath regard to Nature, Man's Life, and feveral outward Accidents. Concerning Nature, although God is not bound to natural Caufes, as being a free and fovereign Lord, who can do as he will and pleafes, yet he lets the natural Caufes have their Progrefs, and appoints the Bounds ac- cordingly. As for Example, when Man is conceived and formed in his Mother's Womb, then receiveth he Body and Life, confiding of natural Heat and Moifture, like the Lamp of the Week and the Oil. If this natural Heat and Moifture be fuperfluous, and thereby a good Temper, then liveth Man the longer •, that is, according to the Scripture, *Three Score and Ten, or Four Score ; on Condition that he feareth God, and liveth foberly and peaceable. But if there is much of this natural ^ . xc. 10. Moifture and Heat of a weak or irregular Temper, then liveth Man not fo long. The All-knowing God feeth all this before, and appoints ac- Tordingly the Time of Man's Life. Should any Defeft befall Nature through Sicknefs or other Accidents, then God hath created the Medi- cines whereby Nature can be helped and fupported. Should any one fall upon fuch Thoughts-, Why hath God given a ftronger Nature to one Man than to another ? He muft know, that the ^^^ Jx 21' Potter hath Power over the Clay of the fame Lump, to make one Veffel unto Honour, and another .unto- Difhontur . Why maketh a Woman one Candle to burn a long Time, and another to burn but a fliort Time ? Woe unto him that ftriveth with his Maker. Shall the Thing formed fay ^'^- ^^y- 9- unto him that formed it. Why haft thou made me thus ? God is the Crea- " '^' ^°' tor, and we are his Creatures, and the Work of his Hands -, and who can prefcribe unto him how to appoint the Days? He fuffered Methufelah to live 969 Years, Mofes 120, and David 70, according to his godly 3 A 2 Will 250 Of D E A r u. Will and Pleafure : So it is yet in his godly Power, to extend or ilior- ten our Days, according to his godly Appointment. His Power and Will is not forced in the mean-while, as if he was abfolutely bound to fomething certain : No, for as he has Power to dillribute his temporal RkfTing to whom and when he pleafeth, fo he hath alfo Power to let our Eccle.ix. II. Days be long or fhort ; Time and Chance happeneth to all, hys Solomon. God regulates alfo the Days or Men's Lives according to their Living, •fo as every one hath afled in his Life-time, either evil or well. If one lives according to the Command of God, in Sincerity and Integrity of E .11 26 ^^^^^» ^^^ abhorrcth Evil, he may expect that God will fulfil the Num- ' her of his Days. God hath alfo promifed, that if \^t honour our Father and our Mother., cur Days fhall be long in the Land. And although the Time of our Life fhould be expired, in regard to our Conftitution and natural Complexion, yet God can prolong the fam^e if he will and pleafesj as the Example of King He%ekiah convinces us of. The Ungodly, who will not obey the Wgrd of God, but live up ac- cording to the Frailty of their corrupt Nature, in all Sin and Wickednefs, Prov. X. 27. them God threateneth to fhorten their Lives .• For, as the Fear of the Lord prolongeth Days, fo the Tears of the Wicked fhall he fhortened. The Pfal. Iv. 23. royal Pfalmift fays, bloody and deceitful Men fhall not live cut half their Days. This can be proved by many Examples of the holy Record. There are many young Perfons, who are of a flrong and wholefome Nature, and could live according to that for many Years, but they fhorten their own Lives with Debauchery and Excefs ; and by commit- ting Murder, Robberies, and other Unlawfulnefs, are executed. Such Perfons cannot accufe God, and . complain that he harh appointed the Timeof this their undmely Death : No, but they muft confidcr, that God hath pfermitted them to come to this Time and Way of Death, as a Punifhment for their Sins and Wickednefs, whereof they themfelves are the only Caufc ; and they may depend upon it, that if they had lived otherwife and been obedient, the Lord would have appointed other Times and Ways for their Death, and would have fulfilled the Number of their Days. When a pious Man dieth, whom we think and judge could have lived, according to the Appearance of his Conilitution or natural Complexion, Sap. iv. II. iT^^ny Years longer ; then we muft conclude, that he is taken away., lefi 2 King, xxiuthat Wickednefs fhould alter his Underfianding, or Deceit beguile his Soul; ^°' or. That his Eyes fhall not fee the Evil which the Lord will bring upon the Place. When we fee the Wicked live long, and come to a great Age, then we muft conclude, that God, who will not the Death of a Sinner, giveth them Time to repent and turn from their Vv' ickednefs, that they may live, and be eternally happy. But if they refift the Grace of God, and con- tinue in their Wickednefs, he is able to keep them to the great Day of Judgment, Of DEATH. 251 Judgment, and then (liall their Punifhment be greater in the Torments ofE-iell. God regulates likewife the Days of Man's Life, according to outward Accidents \ it often happens, that a Man dies fuddenly, is fhot, drowned, killed by Thunder, or any other Accident. This is the Bounds which God hath appointed, tho' not through anabfolute Decree, but for certain Reafons which are unknown to us. When fuch Accidents hap- pen, then we fnould firft afcribe the fame to the unfearchable Will of God, who has his fecret though juft Caufcs why he permits fuch Acci- dents ; and w^ fhould not make any Imaginations or Search after fuch Caufes, but we fliould rather fay. Righteous art Th€u, Lord, and up- ^^ . right are thy Judgments. Then fliould wc confider, if the Perfon who ' ^'' perifhed had been pious, and perifhed in his lawfui Calling or not; yea, was he pious, and died in his lawful Calling ; then his appointed Time was come, if not according to the Appearance of his natural Complexion, " yet, according t© the facred Will of God, and he is happy •, for all 'Things ijoorketh good unto them that fear God. A Minifter and Phyfician may "'■^^" vifit lick People in a Plague, and a Soldier may fight againft the Enemies of his King and Country ; and if any Thing fhould befall them in fuch their laudable Calling, they may be aiTured, that God hath appointed their Time, fince they died in their lawful Calling. If he was wicked and profligate, and went without Reafon in the Peril, then receiveth he his juft Reward, and found the Bounds which he looked for himfelf. In the mean Time, we mufl not judge them, fince every Servant Jiandeth ^^^ ^■^^ ^ or falkth to his own Mafier. Befides, it maybe, that fuch a one may repent with the Thief in his laft Moments, and be received in Grace \ Rom.xiv. 4. For God is able to make himftand. But one might objed here, and fay, fince God knoweth it before, is it not then in his Power ? Why hindcreth he not fuch Accidents, which he could if he would ? And why permiteth he the one to be hanged, the other to be burned, drowned, killed, executed, and fo forth? We can- anfwer hereto •; 1. That we fhould give Glory to the Lord God in all Things, fince he is jufl:. He fayeth by the Prophet IJaiah, Say ye to the Righteous^ jfa \Yi 10 n that it /ball he well with him : Woe unto the Wicked, it Jhall be ill with him ; though the Lord can judge better hereof than Man. 2. We mufl confider, that a Thing happeneth not, becaufc God hath forefeen the fame, but becaufe it happens through its own Caufes, fo hath (jod forefeen the fame. God knoweth and hath forefeen the Bounds of Men's Lives, and the Ways of their Death, therefore he is not the. Caufe or Author of the perifhing of any one •, He hath, rewarded Evil jfa_ vjij ^^^ unto himfelf. Every one is Caufe of his own. Fortune -, if not always as an afTenting, yet as an afTifting Caufe ; if not always as a beginning, yet asa finifhingCttUfe. Fortune and Misfortune proceedeth from the Lord as £^« 0/ D E A T H. as the fif ft Caufe, though with this Difference, that he wills the one and Ila. xlv. 7. permits the other ; I form the Light and create Darknefs -, I make Peace, ^^ ... _ and create Evil ', I the Lord do all thefe Things. JVho is he that faitby ^g_ ■ '^" and it Cometh to pafs., when the Lord commandeth it not? Out of the Mouth of the mcjt High., proceedeth Evil not Good. Good and Evil, Life and Death, Profperity and Adverfity, cometh from the Lord ; but it has pleafed the Lord to put this Condition by : If we do and obferve his Commandments, or not. Therefore, he who obferveth the Com- mandments of God, and fulfileth the prefcribed Condition, hereceiveth the Bleffings, and profpers j but he who a6ls on the contrary, he is not bleffed, neither proipereth . And in regard to this, Man isfaid to be the Caufe ot his Fortune or Misfortune. 3. Laflly, We ihould know that God hath given unto every Man a Free- Will, to chufe either. Life or Death, which we will. Man can fhortcnhis Life, but cannot prolong the fame, but God alone can pro- long the fame •, as we may fee by the Example of Self-onurderers, fuch as never come from God*s abfolute. Will, but their own wicked Defires hath entertained fuch Thoughts, by the Inftigation of the Devil : And God hath permitted this their Wickednefs as a juft Punilhment, fince they, through their Difobedience, departed from the Word of God. This Bounds appointed by God, is nothing elfe but Death ; for, it is Heb. ix. 77. appointed to Men once to die. Hereof fpeaketh Solomon in our Text, wherein Death is piftured off ; First, After its Origine. Second, After its Might and Power i Explanation of the Text. L Death is piflured off in our Text, after its Origine. p^.^j.. ^ Death is always painted off as a Skeleton, with a Scythe in his Hand, ' ^" as a Mower ; whereby is fhewed, that the Days of Man are as Grafs., and as the Flower ef the Fields which fhall be mowed off once by Rev vl 8 ^'■'^ Scythe of Death. St. John the Divine, defcribeth Death, as a Rider upon a pale Horfe., not becaufe he is fo of himfclf, but becaufe he maketh Jer. XX. 3. Man fo ; and may therefore be called Magor Mifahib •, that is, Terror Exod.xii. 23 round about. He is called in the Scripture, a I)eJiroycr -y the Firjlborn Job.xviii. 13 Qf j^g^tjj . tfjQ Meffenger of Death; King of Terrors •, and many more ptov. xvi. 14 Names, which would be too tedious to fum up here. Deathis no Ef- 1C0r.xv.55. ^"^""^^ '^o^ Spirit, much lefs any corporal Thing, having Fleih and Bones. Rev. vi. 8. St. Paul fpeaketh of his Sting., and St. John fpeaketh of his S^ord ; but thereby they will fliew the Fiercenefs and Power of Death. The Scripture fpeaketh of three Sorts of Death, namely, i/. The fpiritual ; id., The corporal, and, 3^, The eternal Death. The firfl concerns the Soul alone ; the fecond the Body, and the third, both Soul and Body. Firjl, Of DEATH. 253 F/Vy?, The fpirkual Death concerns both the Faithful and the Unbe- lievers, though in a different Way. The Faithful are fpiritiially dead from Sin, the Law and the World. From Sin they are dead intwo Ways, namely, F/r/?, By Regenera- tion they are juftificd and freed from Sin by Baptifm, and are made Partakers of the Merits of Chrift through Faith, and have put on Chriji. cal. iii. 27. Sin cannot accufe nor condemn them longer before the Tribunal of God, but hath loft its Power by the Death of Chrift, who lived in them, and for whofe Sake they are dead to Sin^ and live unto Righteoufnefs . The ^^^'- "• ^4-' Apoftle St. P^«/ fpeaketh thereof thus. How JJjall we that are dead to Sin, live any longer therein ? Know ye not, that fo many of us as were ' ' ' baptized into Jefus Chriji, were baptized into his Death ? I'herefore we are buried with him by Baptifm into Death : That like as ChriJI was raifed up from the Dead, by the Glory of the Father, even fo we alfo fhoidd walk in Newnefs of Life. Second, By renewing with the Com- munion of the Death and Merits of Chrift, and the Aftiftance of the Holy Ghoft, they crucify and mortify the old Adam, with all his Defires, that the fame fhall not break forth in Aftions. And fince the Mortifica- tion of the old Adam cannot be done at once, therefore commandeth the Spirit of God us, to mortify the Deeds of the Body through the Spirit, as Rom.viii. 13 long as we live ; and to crucify the Flefh with the Affections and Lufis : ^^^- ^- ^4- That is, not alone refift and fubdue the old Adam, and the evil Dclires of the corrupt Nature, but alfo acknowledge the fame, and repent ; which can be done with the pradifing of all Chriftian Virtues j and this is called the new fpiritual Life. From the Law the Faithful are dead, not alone the ceremonial Law, called by the Apoftle St. Paul, The Rudiments of the World, but alfo the Col. ii. 20. moral Law, becaufe it condemneth not them that are in Chrifi Jefus •, therefore, fays St. Paul, Te are become dead to the Law by the Body ^y" Rom.viii. i. ChriJI ; that ye Jhould be married to another, even to him who is raifed ^^^'^^^' ^^ from the Dead, that we fhould bring forth Fruit unto God. For when we ^' ' tvere in the Flefh, the Motions oj Sin which were by thg Law, did work in our Members to bring forth Fruit unto Deaths But now we are de-* livered from the Law, that being dead wherein- we were held, that we fhould ferve in Newnefs of Spirit, and not in the Oldnefs of the Letter. ' From the World the Faithful are dead, becaufe the World is dead to them ; therefore are they dead from the World : and becaufe they def- pife the World, therefore are they defpifed again by the World. The Ungodly are likewife fpiritually dead, but in a quite different Way, becaufe they live in Sin, which is the Death of the Soul, and have neither Chrift, his Spirit, Jior a living Faith ; they are hving dead like the profligate Son. Second, The corporal Death is the Separation of ^oul and Body, brought into the World by the two firfl Perfons Adam and Lve,. through Difobedienccj 2J4 ^f D E A T H. Difobedience -, and God afterwards, as a juft Revenger of Sin, hath ap- pointed, that all fhall die. T he Body rotcencth and returneth to Earth ^ but the Soul being immortal, goeth to Heaven or to Hell, and fhall be united again at the Day of Judgment, with t le Body, either to Reward or to Punifhment. Solomon defcribcth Death in our Text alfo, The. Dufi jhall return to Earthy as it was ^ and the Spirit Jhall return unto God, who gave it : wherewith he hath Regard to the Creation, and the Lofs of Adam. His Creation was from Earth -, his Lofs for the Sake of Sin was to Earth ; The firft was his Honour, the fecond his Difhonour. It was indeed, a great Honour tor Man, that God made him immortal, and an Image of his own Eternity •. On the contrary, it was a great, yea, even the greateft Diflionour, that Man departed, by the Inftigation of Satan, from the Command of his gracious Creator, and fell thereby into Death, according to the pronounced Sentence of God, Thou /halt furely die : We may fee hereby, that there are four Caufes of this corporal Death. The firft is Satan, who deludeth Man to the tranfgrefTing of God's John vjii.44. Command : Wherefore our Lord calleth him a Murderer. The fecond is Sin, which is as a v^ide Gate, wherethrough Death en- Rom. 6. 23. j.gj.g J.Q ^n jyigj^ . wherefore St. P^«/ calleth Death, the IVages of Sin. That as a Warrior felleth himfelf and his Life, to be expofed in the War for fmall Wages, fo did our firfl Parents fell themfelves, and all their Fofterity to Death, for the eating of the forbidden Fruit. The third is Man, who, through his Difobedience, tranfgrefTed the Command of God, and became alfo guilty of the Punifliment pronoun- Rom, v, 12. ced againft them. Wherefore St. P^«/ fays, By one Man Sin entered into the World, and Death by Sin ; and fo Death paffed upon all Men, for that all have finned. The fourth is God, though not as an effecting Caufe, but as ajuft Judge, and Revenger of Sin. For, fince Man tranfgreffed the Com- mand, therefore did God let his pronounced Sentence, that they fliould Zac. i. 13. die, have its full Force. Well, fays the wife Man, God made not Death ; Which is certain : for. He hath no Pleafure in the Defirublion of the Living \ but accortiling to his Juftice, he executed the Sentence, and punifheth Men with Death : Therefore, fays Syroch, Life and Death Cometh from the Lord ; not to be underftood as a Creator, but as a juft Revenger. When Soul and Body are feparated by Death, then every Part goeth to its own Place. The Body, which is called in our Text Duft^ retur- neth to the Earth ; and the Soul, called here the Spirit, returneth to God. Solomon calleth here the Body, Dufi, in regard to. the Matter whereof God Created Man's Body •, whereby we may form many Meditations. Dull is little valued by Man. What is Man to be compared to God ? Ifa. xl. 15. ^the Natiens are as a Drop of a Bucket , and are counted as the fmall Dufi Of DEATH. o:> Dufi of the Ballance. Behold^ be taketh up the Ifits as a very little Thing. Dud is light, and a little Wind can foon blow it away : A little Sicknefs or Ailment may foon carry Men away -, wherefore the Plalmifl: fays. Our Days are foon cut off., and we fly away. Duft and Afhes are always ^^'^^^ ^'^^ "^• placed together in the Scripture. A burnt Tree is Afhcs and becomech Duft •, what is meaner than Dud ? / am become like Duft and Ajhes., com- j^j, ^^^ ,q plaineth Job. Man is call and tried in the Furnace of Mifery and Adver- fity, and muft fiiffer greatly. Duft and Afhes are alike; AH Men have one Entrance into Life, and the like going out, as far as concerneth the Separation of Soul and Body ; there is no Difference between the greateft Monarch and the meaneft Beggar. As long as a Tree ftandtth and grow- eth, the fame is Cilled by its proper or refpecFive Name j but when they are burned none can difcern the Afhes of one Tree from- another. Go to the Bonc-Houfe or the Church-yard, and fee if thou canft difcern the Bones and Duft of the Kings from the Subjects, the Matter's from the Servant's, or the Rich from the l-'oor's. Duft is an unclean Thing •,. what is Man ? Worm Food, a Bag with Maggots, an Image of Mifery, and an Example of Infirmities. Duft and Earth is fubject to many Hard- fhips •, it muft endure Rain, Snow, Flail, Froft, and Drought from Heaven •, it is plowed and fowed by Man, and is trodden by Man and Creatures. Man is [ubjeSl to_ many Miseries. Wherefore iS)T(7r;6 fays. Great Travel is created for every Man.^ and an heavy Yoke is upon the ^Y^-''^^^- ^• Sons of Adam, from the Day that they go out of their Mother^ s Womb., till the Day that they return to the Mother of all Things, namely., the Earth. Of Duft and Afhes Man can burn Glafs, which is an Jmage of Etepnity, fince it never rottens. When Man dieth his Body turneth to Eartth, but the Soul, being immortal, returned to God, who gave it. We can prove the Immortality of the Soul by the following. i/. Of the Scripture, both the Old and New Teftament. The Lord faid unto Mofes, 1 am the God of thy Father, the God ^/Abraham, the *.. God of Ifaac, and the God ^gjijTQy jf^ If that Nation againji whom I have pronounced, turn from their Evil, I will repent of the Evil that I thought to do unto them. And at what Inftant Ifhalljpeak concerning a Nation, and concerning a King-' dom, to build and to plant it : If it do Evil in my Sight, that it obey not my Voice, then I will repent of their Good, wherewith I faid I would be- nefit them. id. According to the Spirit, the Refurre6tionof the Body is concealed in this Vifion, which can be proved thereby. Firft, That the Argument which the Lord ufes here, t© ftrengthen the Hope of the captive and opprefTed Ifraelites, about their coming back to their own Country, fhould have little Effed of Comfort ; if the Lord fhould prove one Uncertainty by another Uncertainty ; Since they doubted of their Freedom and returning back, which they thought could not happen, and the Lord fhould comfort and afTure them thereof with this Vifion : What Comfort would that be, if the one was as certain as the other ! Secondly^ 0/ RESURRECTION. 261 Secondly y There is Mention made^ in the Vifion, that as foon as the Prophet prophefied, and fpoke by the Command of God, to the dried Bones •, There was a Noife and a Shaking., and the Bones came together ^ Bone to his Bone. And when he prophefied unto the Wind, there came a Breath from the four Winds, and breathed upon the Slain and they Uved. This cannot be underftood-oj the Ifraelites alone, for many of them were dead in their Captivity, the reft were not gathered from the four Corners of the Earth, but alone from Babylon^ Thirds All the old Church Fathers, have explained tl^is Vifion by the Refurrediion of the Body, and have always confirmed the Certainty of the Refurredion with this Vifion ; For as the Prophet, 1. Saw a Heep of dried Bones in the Midft of the Valley, there are alfo innumerable dead from the Beginning of the World. The Bones of fome are upon the Earth, fome in the Earth, fome in the Sea, and others are burned to Afhes, or rotten to Duft ; all thefe Ihall rife, and every Bone fhall come to his Bpne, and the Earth and the Sea fhall give Rev. xx. i-j^^^t up the Dead which are in them. 2. When the Prophet fpoke the Words of the Lord to the Bones, they were joined together with Sinews and FlelTi, and covered orer with Skins. When the Dead at the Day of Judgment Ihall hear the Voice of the Son of Man, then fhall they rile up again out of their Graves, ■'° " ^' and receive their Flefh and Skin, which were eaten by the Worms, tho* in a corruptible Way . 3. The Prophet faw a Breath from the four Winds, who breathed upon the dead Bodies. Chrift fliall fend on the Day of Judgment, his j^^j ;fxjy , , Angels with a great Sound of a Trumpet, and they fhall gather together his Eleft from the four Winds, from one End of Heaven to the other. 4. The Lord promifed to bring the Ifraelites to their own Land again. God hath promifed us a better Land, the Land of the Living, where we fhall remain for ever with the Lord. The Apoftle St. Paul fpeaketh of the myfterious Article in the Words of our Text, whereby we will ftrive to explain thefe two Heads, namely. First, The Certainty of the Refurre^iion. Secono, The Condition of our quickened Bodies. Explanation of the Text. I. We will explain the Certainty of the Refurredion. The Apoftle Paul calls the Article of the Refurre(5lion in our Text, » Miftery, faying, Beholdy IJhew you a Mijlery. The Apoftle fheweth hereby, 1. The Difficulty of the Refurredlion. What we can*t comprehend with our Reafon, and cannot find Caufe for in the Nature, but is known alone to God, is a Miftery. St. Paul calls the Incarnation of Chrift a Miftery. This Article of the Refurredion is alfo a Miftery. No Man, iTim. iii. i^ let -^2 o/'resurrection: let him be ever fo wife and penetrating, can find out the fame with his Re^fon, but muft lay thereof, the Well is deep, and there is nothing to draw with. Who can comprehend wi'h his human Reafon, that Men's Bodies drowned in the Sea, afterwards confumed by Fifhes, and them Fifhes again confumed by Men, or burnt to Afhes, ordeftroyed by wild B'eafts, or rottened, or turn'd to Earth, (hail rife up ag;iin, and be quickened, every one with his own refpedive Body, with Flefh, Bones, Sinews, Skin, fo as they were here before on Earth ? Many have there- fore doubted of the Rtfurre6tion, and others have abfoiutcly denied the fame ; as the Sadducees in the Time of Chrift, and the Stoic Philofophers in the Time of the Apoltle i^aul. 2. But the undeniable Certainty of the Refurrcdion may be proved, Tirji, By the Scripture. St. Paul (^ys. Behold, I fljeva you a Mijlery. He had not learned this in the School of the Pbarij'ees, but by his Appa- rition in the third Heaven ; neither did he receive it of Man, but bj the Gaf. i. \z. Revelation of Jefus Chriji. He that will Be affured of this Article, muft be acquainted with the holy Record, or he will err as the Sadducees, whom ,. Chrift upbraided with their Ignorance in the Scriptures ; faying, 2> do .xxn.29^^^^ yi^l j^^Qt^lyig fjjg Scriptures. I will pafs by the many Scripture Texts concerning this myfterious Article -, for he who believeth one will believe the others. Second, OF the Power of God. The Sadducees did deny the.Refurrec- tion of the Body, becaufe they knew not the Power of God ; which was a great Ignorance. God hath created all Ihings of nothing, and Man's Body of the Duft of the Earth, much eafier can he raife the Dead, and give to every one their own Bodies again. This Powei God hath fhewn by the Refurre(5lion of feveral both in the Old and New Teftament ; of which Examples we may be convinced, by the almighty Power of God. Third, Of the Juftice of God. The Juftice of God requires, that every one fhall receive according to that he hath done, whether it be -i Cor. V. iG. good or bad • Which, fince it is not always fulfilled in this World, will certainly becomplcated hereafter. We are rlfo more fure of the Hefur- redion of our Bodies out of our Graves than even out of our Beds. The Bodies of the Ungodly have been in this World, hflruments of Unrigbte- Horn, vi, i-^.oufnefs. unto Sin •, and their Souls have been yoked together with their Bodies, in Sin •, therefore requireih the Juftice of God, their Bodies and Souls fhould receive due Rev/ard and be punifhed. The Bodies of the Faithful have been Inftruments of Righteoufnefs ^ their Eyes have wept forely over their TranlgrelTions ; their Hands haveafTifted the Wants ; their Hearts have fighed to God for his gracious Help and Afiiftance •, and their Tonguqs have been the Trumpets of God's Glory •, therefor« it isjuft, tha- their Bodi:;s fhouhl be crov.'ned and rejoice* And though Pf,1xviii.i3 they have lain among the Pots, yet (hall they be as the flings of a Dove covered with Silver, and her P'eathers 'juith yellow Cold. Fciirth 0/ R E S U R R E C T I O N. 263 Fourth^ Of the Rcfurrection of Clirift. Chrifl is the Head, and we are his Members, Since the Head is rifen, then the Members miift alfo Eph.i. 20,22 rife again. He hath taken on our Flefh and Blood, and is therewith pla- ced on the Right Hand of God. Our Bodies are the Temples of the Holy Ghoft i we are baptized in the Death of Chrift, and are fed with his Body and Blood. How fliould our Bodies be loft in the Earth, If^ as St. Paul f&ys, the Spirit of him that raifed up Jefus from the Dead^omMin.ii. dwell in you^ he that raifed up Chrifi from the Dead, Jhall alfo quicken your mortal Bodies by his Spirit that dwelleth in you. The Ungodly who have no fuch fpiritual Union and Fellowfliip with Chrift, fhall alfo rife up to the juft Judgment of God, as St. Paul fays, God hath appoin- Ads'xvii. m. ted a Day, in the which he will judge the World in Righteoufnefs, by that Man whom he hath ordained. Fifth, Of Images and Types in Nature. The Grain lies in the Earth as if it was dead and fhould never appear again •, but when the Time Cometh, it fprouts up and grows. The Birds lie as in a Swoon in the Winter, but appears again in the Summer. The Trees withers away in the Fall, feems to be dead in the Winter, but fprouts and buds out again in the Spring. Such vifible Arguments hath God laid in the Nature, that Unbelievers, who will not believe the Word of God, fhouid be con- vinced of them in this Article of the Refurredion. gj/y. The Generality of this Refurredlion. All fhall be changed : We fhall not allfleep, but we fhall all be changed in a Moment, in the twinkling of an Eye, at the lafi 'Trump ♦, for the Trumpet /hall found, and the Dead fhall be raifed incorruptible, and we (hall be changed. When Chrift fhall appear in his laft Advent, he will find many alive who fhall be changed, and appear to Judgment. Some Change fhall be as Death and Refurre<5tion at once, in the twinkling of an Eye : Their corrupt and mortal Bodies fhall put on Incorruption and Immortality. The Dead in Chrifi fhall rife Jirfl, then thgy which are alive fhall be caught up toge- iThef.iv.i6. ther with them in the Clouds, fays St. Paul. Befides, the Words of the Lord, through the Mouth of his Apoftle Paul, are general ; Since by 22.°^^^^'' Man came Death, by Man came Alfo the Refurre^ion of the Dead. For as in Adam all die, foin Chrifi fhall all be made alive. • The Righteous fhall rife up by the Power of Chrift's Refurrecflion, ' fince he is their Head, Saviour, and Propitiator, as he fays himfelf by St. John, Whofo eateth my Flefio, and drinketh my Blood, hath eternal , , . Life, and I will raife them up at the lafi Day. J^ " ^^- 54- The Wicked, who would not acknowledge Chrift to be their Head aiid Lord, fliall rife up by the Power of the unchangeable Decree of God •, which is, that God hath decreed from Eternity, to take Vengeance z Thef. i. s. on them with flaming Fire, that knoiv not God, and that obey not the Gofpelof our Lord Jefus Chrifi. And they that have done Evil, fhall come J'^^^" ^- -9- forth to the Refurre^ion of Damnation. ■•.-.- 3 C • Every 264 O/" R E S U R R E C T I O N. Every one laall rife up again with his own Body that he had in rhis World •, Man with Man's Body, and Woman with Woman's Body ; which we can prove, Firft^ By the Anfwcr which our Saviour gave to the Saducees, who defired to know whofe Wife the Woman who had feven Hufbands, Mat. xxii. 30 fliould be in the Reiurredion ; In the Refurre5fion^ fays he, they neither marry ^ nor are given in Marriage. He don't fay there is no Woman in the Relurredion : No, he hereby (hews us, that every one fhall rife again in their own refpedive Sex. If otherwife, Chrift had certainly taken this erroneous Opinion away. Second, Chrift rofe again with the fame Body that' was crucified ; .whereof the Difciples were convinced after his Refurreftion 5 for he fhew ed unto them the Holes in his Hands and Feet : Likewife fhall his Members rife up again with their own Bodies. . Therefore, fays Job, Jpb XIX. 26. q'hough after my Skin Worms defiroy this Body, yet in my Flejh Jhall I fee God, whom I fhall fee for myfelf, and mins Eyes fhall behold, and not another. Therefore, fince the fame Bodies fhall rife again, then it is cer- tain, that there will be a Difference between the two Sexes.- Third, When our Saviour defcribes by Matthew, the Condition or Mat. XXV. State of the eternal Life, then he fpeaketh of Virgins. And St. Johnthe Rev. XX. i:. Divine faw the Dead, fmall and great, ft and before God. j^thly. The Manner how it fhall go in the Refurretflion, is compre- hended in thefe Words of our Text i In a Moment, in the twinkling of an Eye, at the laji Trump : For the Trumpet fhall found. It fhall not be Mat.xxiv ?7 ^°"S' b^^ ^" ^ Moment : For as the Lightning cometh out of the Eafl, and fhineth even unto the IVeJl, fo fhall alfo the coming of the Son of Man be. The Trumpet fl^ all found, which the Apoftle explains in another Place, iThef.iv.iC. with the Voice of an Arch- Angel. An Arch- Angel fhall, as an Herald, pronounce the coming of the Lord. For, as an Arch- Angel pronounced the firft Advent of Chrift, alfo fhall an Arch- Angel pronounce his fecond Advent. And as the Trumpets were founded by the giving of the Lav/ on Mount Sinai, alfo fhall the Trumpet found by the executing of the Law on the laft Day. When the Arch- Angel hath alfo pronounced the Mat. XXV. 3 1, coming of Chrift, then the Son of Man fhall come in his Glory, and . J at. XXIV. 31 ^^ /^^ holy Angels with him: And he fhall fend his Angels, with a great Sound of a Trumpet, and they fhall gather together his Eleci from the four Winds, from one End of Heaven to the other. Thereupon fhall, in a Moment, in the twinkling of an Eye, the Refurredion of the Body follow, though not in a Confufion •, for God is a God of Order and 1C0r.xiv.33 Decency, and not an Author of Confufion. The dead in Chrift fhall rife firft i that is, all the Faithful, who are dead from the Beginning until the End of the World, fliall come forth out of their Graves ; After- wards fhall the Faithful, who are alive and remain, be changed in a Mo- ment a at laft the Ungodly Ihall rife and be changed . All which fhall be ♦ done QT R E S U R R E C T I O N. 265 done in a Moment, in the twinkling of an Eye. In a Moment every Soulfhall come to its refpeflive Body. In a Moment fhall the Living be changed, and become immortal. In a Moment they fhall be caught up together in the Clouds, to meet the Lord in the Air, and appear to Judgment. So that Men may afk with Aftonifhment about the Souls, Who are thefe that fly as a Cloudy and as the Doves to their PVindows? I'^- ^^- ^i"- II. We will nov/ explain the State and Condition of the quickened Bodies. But how fhall the Bodies be in the Rcfurredion ? The Apoftle fays in our Text, This corruptible muji put on Jncorruption, and this Mortal muji put on Immortality. Hereby v/e may conclude how this Change fhall be. Before we die we have natural Bodies, requiring Viduals, Drink, " » Reft, i^c. But in the Refurre(5lion, our Bodies fhall become changed, and become fpiritual and immortal, not wanting Viduals, Drink, Reft, or fuch like \ and yet they fliall be true Bodies in their EfTence. This Change fhall in particular confifl in the following, to wit^ 1. In Incorruption. We bear in this World Earthen VefTels, fubje6t to corruption, and therefore with Job^ call the Grave our Father, and the Jobxvii. 14. Worms our Mother and Siflers. Sin is a venomous Worm in our Bo- dies ; and as Ruft on the Iron, confuming the fame : But all fuch Cor- ruption fhall be loft in the Refurreftion, and our Bodies fhall put on In- corruption. Job fhall not have a Body full of Sores and Boils ; Leo fhall not have weak Eyes, neither fhall Barfillai complain of the Weaknefs of his Age; as we may be convinced of by the State o^ Lazarus, when he was in the Bofom of Abraham. 2. In Immortality, We die daily as long as we are in this World ; and there is no Need of afking when we fhall die. But, when fhall we leave off dying ? Death is a Worm gnawing conftantly on the Root of the Tree of our Life ; but in the Refurredlion, this Mortal fhall put on Immortality, and our Bodies fhall become immortal, and remain to Eternity. The Godly and Ungodly fhall both have thefe two Qualities of In- corruption. and Immortality in common, though with great Difference. The Incorrupdon and Immortality of the Faithful, fhall be their greateft Salvation, Glory and Joy : But on the Contrary, that of the Ungodly Ihall be their greateft Shame, Mifery, and Sorrow. And fince the Prophet Daniel fays, 1'hnt they Jh all awake to Shame and everlajiing Con- jy tempt', then it is to be fuppofed, that they ftiall awake wit!a the fame defecfced Bodies as they had hereon Earth : They fiallfeeJk Death and /hall Rev. ix. 6. not find it, and Jh all defire to die, and Death Jhall flee from them. ■ The Bodies of the Faithful fhall have according to the Words of the Apoftle Paul, in the fame Chapter of our Text Words, the following Qualifications : 3 C 2 Firjl, 266 0/ RESURRECT! ON. iCor.xv. 4?: Tirji, Clearnefs and Glory. // is fowtt in Difljonour^ it is raifedin Glory. When we fee a dead Perfon laid in the CofBn, then the Body is. black, and often {linking, fo that we cannot forbear the fame; but in the Refurredion, the Children of God fhall receive glorious Bodies, full Mat. xv'ii. 2. of Glance and Clearnefs, as the transfigured Body of Chrift did fhine on Prov.xxv. II Mount Thabor ; Andltke Jpples of Gold in Pictures of Silver^ Jhall the Soul fhinc in the Body after the Refurredlion. I Cor. XV. 43. Second, Power and Strength. It is Jown in IVeaknefs, it is raifedin Power. The Faithful, who may have had any Defed in their Bodies in this World, fhall receive at the Reiurreflion, compleat Bodies with- out any Defeft ; For, as the Body of Chrift was fully perfed after the Refurredion, fo fhall alfo th^ Bodies of the Faithful be. Therefore fays p,., ... St. P^?// of the Day of Judgment and Refurredion ; Our Converfatton ^^K. in. 20, ^^ -^ Heaven, from whence alfo we look for the Saviour, the Lord J ejus Chrifi; who fhall change our vile Body, that it may he fafhioned like unto, his glorious Body, I Cor. XV. 44. Third, Spiritually. It is fown a natural Body, it is raifed a fpiritual Mat. xxii. 30 5(J^. Our Saviour explains this alfo ; In the Refiirr£5lion they are as the Angels of God in Heaven ; not to be underflood in EiTence, as if they fhould receive the Nature of Angels, but in Gifts and Excellency. An- gels are wife and penetrating Spirits; alfo the Faithful fhall be in the Mat.xiii, 43. Refurredion. Angels are glorious Creatures ; The Righteous Jhall fJoi ns- forth as the Sun in the Kingdom of their Father. Angels are flrong Giants. The Faithful fhall receive in the Refurredion ftrong Bodies. Rev. xv^. 6. Angels are clean Spirits, and are therefore faid to be clothed in pure and white Linnen. The Faithful fhall be in the Refurredtion, holy and clean Rev. vii. I-*. '^^^'"'o^t S'*" » therefore they are faid to have walked their Robes, and made them white in the Blood of the Lamb. Angels are quick, and arc therefore feen with Wings. The Faithful fliall receive in the Refurredion Ecle. UK 7. quick Bodies; They fhaU fhine, and run to and fro like Sparks among the Stubble. Our Bodies are heavy in this World -, for when the Soul flie.s^ up to Heaven, it is kept back through and by the Fleavinefs of the Body, but in the Refurredion, our Bodies fnall become as light as the Souls, and be like Birds. Uponfuch a Change fliall follow Freedom from Death-, Sin, the Law, the Devil, and Hell. The Righteous and Faithful fliall become in the Refurredion, free Iia. XXV. 8. j^^ From Death. Death is fw allowed up in Vi^ory. l^he Apofile „ ^ ... P^fe/ hath borrowed thefe Words of the Prophets Ifainh and Hofea, and '■ will thereby fhew and prove the Truth of the Scriptures. Death did rule as a mighty Tyrant over all Men, until the coming ofChrifl; who by Heb. ii. 15. his Death, fwaJIowed up Death in Vidory, and delivered them who through Fear of Death, zvere all their Life-time fubje^ to Bondage. Not to bcundcrfiood, as if they v/ho died before the coming of Chrifi, were all 0/ RESURRECTION. 267 all condemned to the eternal Death; For the Fathers believed In Chrlft, A£ls xv. u. and were faved. But becaufe it was then plainly demonftrated, that Chrift took away Death, and fwallowed the fame in Viftory, when he rofe from the Dead; Death fwallowed up Chrift like the Vv/hale the Pro- phet Jonah •, but Chrift fwallowed Death up in Vidory, like Aaron's Rod fwallowed ugthe Rods of the Egyptian Sorcerer's Serpent, fo that they jonah i. 17. were feennSnore : Death thereby loft the Battle, and his Claim.to the Exod.vii.iz. Faithful ', who, although they are fwallowed up by the temporal Death,. yet will come forth again to the eternal Life- If Death then be fwallowed. up in Vidtory, the Fore-runners of Death, namely Sin and the Law ; nor the Followers, namely, the Devil and Hell, cannot prevail. %d^ From Sin. Deaths whej'e is thy Sting? Grave, where is-, thy KiSfory ? The Sting of Death is Sin. Death confumes and deftroys us, even in our Life-time, on Account of Sin ; for when we feel the Remorfe and Check of Conference, then we feel the Sting of Death, and perceive that we muft die ; But Chrift hath taken away the Sting from Death, by giving full Satisfaflion for Sin through his Death and bloody Ranfom ; There is therefore now no Condemnation to them which are iur, Chriji Jefus. Sin Ihall be taken away entirely in the Refurredlion, and ' * '' the Faithful fhall not Sin any more. But as the holy Angels are confir*- med in Goodnefs, by the continual beholding of God's Countenance, fo, alfo fhall the Righteous be •, they fhall not alone be free from finful Adions, but alfo from finful Defires. 3*^, From the Law. The L^w is fulfilled with the holy Life of Chrift. The Children of God muft place the Law before their Eyes in this World; for to learn thereby their own Deficiency, and cleave nearer to Jefus Chrift, like a Child to its Mother when the School-mafter intends to corred it. For the Law is our Tutor to Chrift, and the Knowledge of Sin cometh from the Law ; But the Tables of Mofes fhall be entirely deftroyed and broke in the Rtfurredion, and there fhall be no Occafion for the Law, fince God himfelf will be a living and vifible Law to the Faithful. 4//^, From Satan and Hell. Satan is conquered, and Hell is deftroy- ed. Satan cried out before, Vidlory, Vidory ; but now the Scale is altered, and Jefus Lhrift calleth Vidory, Vidory; of which Victory, all the. Faithful are Partakers. We fing of this Vidlory as long as we are here on Earth, In the Tabernacles of the Righteous : But in the Refurreftion pf. cxviii.ir. we fliall rightly learn this Vicflory, when the God of Peace /hall bruife Kom.w'i. 2% Satan under cur Feet •, then we fhall fing and rejoice with all the Saints and Ele6l, Thanks be to God, which giveth us the Vi^ory through our Lord Jefus Chrift: i Cor.xv.57 We fhall then praife and glorify, Firfi, i he Truth of God •, who hath revealed to us in his Word, the N'^iftery of theRefurredion, and has confirmed the fame with fo many Ex- amples, that, we by them ftiould be convinced of the Truth of the gene-, ral Refurredtion. Sscond, 26S 0/ RESURRECTION. Second^ The Wifdom and Power of God. Hath human Reafon looked upon the Article of the Refurredion to be incredible ? Yet, the Power and Wifdom ot God is able to bring it to pafs ; for nothing is impofTible E- vii 6^°^ ^°'^' '^^''^ ^^'"*^ therefore fays of the dried Bones by the Prophet Ezckiel^ Te ffoall knew that I am the Lord. Third, The Juftice of God, who rewardeth every one according to his Works. Every one Ihall receive in the Refurredion, % they have deferved. They that have done Good Jhall come forth unto the Refurre^ion cf Life ; and they that have done Evil, unto the Refurre5lion of Damna- Rcv. XX. 6. ^JQ^^ The Righteous fliall be rejoiced thereof, that God is juft, IVha judgeth the JVorld in Right eoufnefs, and minifier Judgment to the People in Uprightnefs. Since we know, and are certainly affured, that there fhall be a general Refurredion, let us then confider, JVbat Manner of Per fons we ought to he, namely, in all holy Converfation and Godlinefs, as long as we are here on Earth. Is there a Rcfurreftion? Then muft a happy Death go before, that we die from Sin, which is called the firfl: Refurredion : For he that bewaileth his Sins, prays to God for Forgivnefs, and is refolved no more to confent to Sin, is rifen from the Death of Sin. This is the firft Refur- 2 Cor. V. 10. reclion. The Spirit of the Lord fays therefore, Bleffed and holy is he that hath Part in the firfl Refurre5lion, on fuch the fecond Death hath no Power. If there is a Refurredion, why do fo many live fo carelefs in the World, as if there was no God, who will reward the Good and punifh the Wicked ? Many profefs, that they believe a Refurredion to come, but in Works they deny it. If they did believe a Refurredion, then would they alfo believe what is to follow thereon ; to wit, a fharp and fevere Judgment, where every one fhall receive the Thing done in the Body, either'goodor bad. f-Je who hopes to rife happy, muft endeavour to die happy : For in the fame Condition Man dieth, in the fame he fhall rife up. If he dies in a true Faith in the Grace of God in Jefus Chrift, he ihall alfo rife up in Faith in the Grace of God in Chrift Jefus. But he that would die happy, muft hvc a Chriftian Life -, for upon a Chriftian Life a^ happy Death follows- After the Apoftle Paul had fpoken largely of the Refurredion of the Body in our Text Chapter, then he concludes in the :54th Verfe with thefe Words, Awake to Righteoujnefs, and fin not ; for fome have not the Knowledge of God. The Apoftle learns us therewith, that the Article of the Refurredion of the Dead fliould ferve to encourage us to rife from Sin, which is the firft Refurredion, if we will be Partakers of the fecond. Our Saviour joins both Refurrcdions together, the firft as a Fore-runner to the fecond : The firft in Pvcpen- Johnv. 25. tance, the fecond in Salvation ; Verily, verily I fay Unto you, the Hour is coming, and now is, when the Dead fJoall hear the Voice of the Son of God, and they that hear fhall live. Our Saviour fliews hereby, that they alone, who have heard in this Life the Voice of the Son of God in the Gofpel, Of resurrection: 26f Gofpel, and by F'aith are made Partakers of the fpiritual Life, iliall rife to the eternal Life in the general Refurre6lion. He who will fprout up in the Refurre^ion to the eternal Life, muft be grafted here by Faith in the Tree of Life, Jefus Chrift. He who will rife with Chrift as his Head and Lord, muft in this Life be his true Members, and live in him. He who hath fought many in this World againft the fpiritual Enemies, and hath conquered by the Power of the Holy Ghoft, can fay comfortably in the Hour of Death, 1 have fought a good Fight, I have finijhed my zTim.iv. 7, Courfe^ I have kept the Faith -, henceforth there is laid up for me a Crown ^• of Righteoufnefs : Thanks be to God, which giveth us Vi£lory through our Lord Jefus Chrift. ' <^o^' ^^-SZ-: The Lord he gracious unto us, and by the AJfiftance of the Holy Ghoft ^ ftrengthen our Faith and Hope of the Refurre5iion, that we may patiently go through the Troubles of this World, live a Chriftian Life, and die hap'-', py, for the Sake of our blejfed Lord and Saviour, Jefus Chrift^ Amkn; xxxvir S E R. 0/ ihe DAY cf JUDGMENT. s/i XXX VI I. SERMON. O F The DAY of JUDGMENT. The Text, 2 Corinthians, V. 10. JVe miifl all appear before the 'Judgment Seat of Chrift, that every one may receive the Thi?2gs done in bis Body^ according to that he hath dofiCy ivhether it be good or bad. Introduction. (SECURITY has caft many more into Hell than Sin itfelf ; and we ."*% may therefore fay of Sin, and Security in Sin, the fame as the Wo- men of Ifrael fung of Saul and Dazid. Sin hath flain Thoufands, but Security Ten Thoufands. Security brought the firft World into Deflrudion, and will alfo caufe the Deftrudion of the laft World: Our bleffed Saviour therefore always ad monifhes, that we fhould be watchful towards his fecond coming, and the more, fince the Hour and Day of this his coming is unknown to us -, wherefore our Saviour himfelf fays by St. Mark, Chap. xiii. 32, 33. Of that Day and thai Hour knczveth no Man, no not the Angels ivhich are in Heaven, neither the Son, but the Fa- ther. Take ye Heed, watch and pray, for ye know not when the Time is. Thefe Words contain two Parts ; i/?, The uncxpefled coming of Chrift to Judgment ; and, id. An Admonition to a worthy Preparation for that Day. Firft, The unexpected coming of Chrifl to Judgment, is laid before ns in thefe Words, Of that Day and that Hour kncweth no Man, no not the Angels which are in Heaven, fieither the Son, but the Father. There has been fomc who audacioufly have dared to peep into this great Mii^ery, and have tried to tell the Year and Day of the great Judgment to come ; but they v/ere deceived, and /;/ frofejfng themfehes to be .wije, they be- ^^o^- *• 22. cr:/ne Fools ; they became vain in their hnaginaticns, and their focl.ftj Hearts were darkened. W^e may conclude that the Day of Judgment is not far off ', but cf that Day and that Hour, knoweth no Man. For as we may conclude by the Symptoms, when a Man is deadly fick, his Strength de- frays, and his Spirits feem fpent, that he fiiall die j but the Hour or 3D Moment g.-jz 0/ /y^^ D A Y 5/ J U D G M E N T. Moment thereof is unknown and uncertain. We may alfo conclude of the foregoing Marks according to the Revelations in the Word of God, that the Day of J udgment is not far off •, but of that Day and that Hour knoweth no Man, neither the Angeh which are in Heaven, neither the Son, hut the Father. The Angels are high enlightened Spirits, and behold al- ways the Countenance of God in Heaven, knowing many Myfteries, but this Miflery of the great Day of Judgment is hid from them ; and they know not the fame, neither from natural Caufes, Experience, nor Reve- lations. But it feems wonderful, that the Son knoweth not the Day of Judg» mcnt. Should the Son, who is not alone, according to his godly Nature, the Wifdom of the Father, but hath alfo, according to the human Na- ture by the Power of the perfonal Union, all the Treafures of the godly Wifdom and Knowledge, know the Day and Hour of the great Day of Johnx 30. Judgment ? Yea, certainly he knoweth the fame, for he and the Father Johnxvi. 15. cire one, in EfTence, Power and Knowledge: All what the Father hath John 1. 18. jg i^jj, l^g lg jj^ jj^g Bofom of the Father and knoweth all Things : Should he then not know the Day of Judgment? He knoweth the Tokens which fhali go before this Day ; Should he not know the Day itfelf ? And John V. 22. fince the Father hath committed all Judgment unto him, then he muft Certainly know the Day and Hour when this Judgment fhall be ; But we fhould know that our blefTed Saviour fpeaks here in thefc Words of himfelf as of another Man, being now in the State of his Humiliation,, wherein he knew not all Things, not ufing always the godly Attributes. His human Nature was well made in the firft Moment of his Conception,, by the Power of the perfonal Union, a Partaker of all the godly Attri- butes, though fince he had taken upon him the Infirmities of human Na- Lukeii. 40. ture, whertby He, like another Man, grew Jlrong in Spirit filled with Mat.vui.io. pj/jj^^Qfjj, J lil^e another Man marvelled ; and like another Man learned Obedience. There were feveral Things which he knew not in this State, whereof the Day of Judgment was one. Befidcs, our Saviour would in- flru<5t his Difciples, that they fhould not be concerned about the Know- ledge of this Day : For, fince the Son knew not the fame, then fhould they nor none elfe, have any Hinderance thereby in the Caufe of their Salvation -, but they fhould endeavour to prepare themfelvcs for that Day, according to. Second, His Admonition to a worthy Preparation, faying, take ye Heed, watch andpray, for ye know not when the Time is. Our Saviour admonifhed us in thefe Words to three Things -, Firfi, To Carefulnefs j Second, To Watchfulnefs -, and. Third, To Prayers. ifi. To Carefulnefs, When we do admonifh any one to Carefulnefs, we always fay, take Heed. We obferve this very carefully in all worldly Things, much more ought we to obferve it in the Things which con- cerns our eternal Welfare. We muft therefore Look Of the DAY of J U D G M E N T. 273 I 12. Look upwards to God, whofe Eyes are upon the Ways of Man ^ tmd Jobxxxlv.z feeth all his going, and live therefore in daily Repentance, working out your ^^*^- own Salvation^ in Fear and Trembling. The Door of God's Grace (lands open in this Life, but the fame will be (hut up at the laft Day j and Woe then to the Ungodly. "We muft, Look downwards : There confidering the many Souls who lay damned in the eternal Torments of Hell, on Account of Sin and Wickednefs committed in their Life Time ; and therefore take Heed that we become not Partakers of their Crime, and alfo of the fame Punilhment. Wc muft Look before us. The Way to eternal Life is narrow, therefore we mu(t walk circumfpe<5ledly in the. fame, like one walking over the Sea upon a fmall Plank is always careful of every Step he takes. We muft. Look about us, confidering the corrupt and deceitful World we live in, and how foon we may be deceived, and brought aftray, like they who travel in dangerous Places among Robbers, and are always on their Guard that nothing (hall befal them. We muft, Look behind us, not as Lott^^ Wife, nor as they who have laid the Hands upon the Plough, and look behind •, but as the Wife, who confider rightly what may bcfal them hereafter. He alfo who takes Heed will ftrive after, id^ Watchfulnefs. Watch. This Watchfulnefs comprehends as follows. i'/r/?. The continual Remembrance and Expeflation of the Judgment to come. Our Saviour ufeth in regard to this, a Comparifon, faying. Let Lukexii. jj, •^our Loyns be girded about., and your Lights burning., and ye yourfelves like 3^- unto Men that wait for their Lord, when he will return from the Weddings that., when he comet h and hiocketh^ they may open unto him immediately. Second^ A worthy Preparation. He who fleepeth feeth no Danger, and is therefore not afraid ; but he who waketh feeth all Dangers, and is fore afraid, left he fhould perifh in the Peril ; Wherefore, fays Solomon., A Prov.xvii.12 prudent Man forejeeth the EviL and hideth himfelf, but the Simple pafs on and are punifhed. Third., Sobriety and Temperance, Gluttony and Drunkennefs will be in great Vogue towards the latter End of the World, like as it was in the Days before the Flood. The Apoftle ^t. Paul admonifheth therefore. Let us not fleep as do others, but let us watch and be Jober : For they that iTlief. v.6 7 Jleep, fleep in the Night, and they that be drunken, are drunken in the Night. Our Saviour compareth the laft Day to a Snare ; fliould we then not live in Sobritty and Temperance ? As a Fowler fettcth his Snares out to catch Birds, alfo Satan fetteth out his Snares to catch Souls ; and they who light and delight in his Snares are eternally loft. Four, Deligence in the lawful Calling. He who fleepeth doth nothing. The Apoftle therefore admonifhes. Watch thou in all Things, endure zTim. iv.^. Jffiiciions, do the Work, and make full Proof of thy Mimfiry. But fince 3 D 2 ic ^74 Of the D AY of JUDGMENT. itis not in our own Power to take Heed, and watcli as carefully as we oiighc to do, therefore we Ihould implore the Mercy and Grace of God, with Thirdly, Prayers. Pray^ Prayers make us watchful, and Watchfulnefs Mat.xxvi.41 encourages our Prayers; l hey are therefore placed together, zvalch and pray. And that none fhould think that this Admonition concerns him Maxkxiii.37 not, therefore our Saviour fays in the laft Part of the Chapter, What I fay unto you, I Jay unto all, watch. Our Saviour hereby fhews, that, altho' they fhould not all live at his coming to Judgment, they fhould not be excluded therefrom, but they Ihould all be judged according as they were tound. The Apoftle St. Paul learns and convinces us in the Words of our Text, how highly needful itis to be careful and watch for the coming of our Lord Jefus Chrift to Judgment, either by Death, or by the laft Day, faying, We tnuji all appear before the Judgment Seat ofChrifi, that every one may receive the Things done in his Body, according to that he hath done, whether it be good or bad. We will, according to thefe Words, treat here of the follov^ing Parts. First, Of the Judgment and the Judge. Second, Of the Caufes and ObjeSfs. Third, Of the Procefs. Explanation of the Text. I. Part of the Judgment and Judge. This Article of the Day of Judgment, is as incredible and intelligible for human Reafon, as the Article of the general Refurreftion -, wherefore 2 Pet. ii. 4. ^'^^^y Sccfferj walking after their own Lujls, fay. Where is the Promife of his coming ? For fine e the Fathers fell ajleep, all Things continue as they were from the Beginning of the Creation. But that the D.iy of Judgment will certainly come, we may prove by the following. \fi. Of the Holy Scripture, both Old and New Teftam.ent. In the Old Teftament. Enochs the feventh Man from Adam, did pro- Judc 14. phefy of this Day, faying, Behold the Lord cometh with Ten Thoufands of his Saints, to execute Judgment upon all. Abraham willing to move Gen.xvii:.2; God to CompafTion over Sodcm, laid. Shall not the Judge of all the Earth do right ? The royal Pfalmift fpeaketh alfo of the Day of Judg- Pfal.ix. 7,8. jy^enf^ q'he Lord hath prepared his Throne for Judgment, and he fhall pr 1 judge the World in Right coufnefs. And in another Place, Our God fhall ■ 3' 4- come, and fhall not keep Silence. A Fire fhall devour before him, and it Jhall be very iempeftuous round about him. He fhall call to the Heavens from above, and to the Earth, that he may judge his People. In the New Teftament we have many Texts whereby this Article may be proved. It is the Promife of our bkfTed Lord and Saviour, in the Conclufion Of the DAY 0/ J U D G M E N T. 27^ ConclLifion of the evangelical Writings ; He which tejlifieih thefe things, Rev.xxii.20. faith ^ furely I come quickly^ Amen. 2<^, Of particular JiidgiTiencs. the Angels who finned^ were caji down ^^'^^' ^^- i^- to Hell^ and delivered unto Chains of Darknefs, The firft World was deftroyed by Water ; Sodom, with Fire and Brimftone from Heaven.. Cain with a Curfe ; Er and Onan with fudden Death •, Core and his Com- pany, with finking in the Earth ; The Egyptians with Ten horrible Plagues ; and the Cananites with Deftruction. Thtfe and many more Examples convince us, that there fhali be a Day wherein God fhall keep Judgment. 3^, Of worldly Judgment. God hath ordained Right and Judgment" i* upon Earth; and commanded, that they who are to judge, fhould be careful and judge rightly. Therefore, we may conclude, that there will come a Day when every one fhall be called to an Account, and receive according as he has done, whether it be good or bad-, Horril^ly andSaip.yi. ^, fpeedilyjhall he come upon the Mini flers of his Kingdom who have not judged aright -, for a JJjarp Judgment (hall be to them that be in high Places. /^th^ Of the Sight ol" the Prophet Daniel^ which is alfo defcribed : the ^ thrines were caji dovm^ and the Ancient of Days did fet, whofe Garment ' ' was white as Snow, and the Hair of his Head hke pure Wool. His throne j^^^ ^- j^ was like the fiery Flame, and his Wheels as burning Fire. A fiery Stream iffued and came forth from before him : thoufands thoufands miniftred un- Dan. vii. 13. to him, and ten thou f and times ten thoufand flood before him. Ihe Judgment was fet, and the Books were opened. 1 Jaw in the Night Vifions, and behold the Son of Man came with the Clouds of Heaven, and came to '"•^"" '+* the Ancient of Days, and they brought him near before him : And there was given him Dominion and Glory, and a Kingdom, that People, Nations and Languages fid ould fcrvc him. His Dominion is an everlafting Dominion., which ff J all not pfs away, and his Kingdom that which fj all not be de- firoyed. This Vifion is a Type to Chrift's Afcenfion and coming to - Judgment, Fifth, Of the Juftice of God. They who will not believe the tad Day, . make God a blind, wicked, unjuft, unmerciful, and falfe God. Blind, as if he did not fee nor care how it goes in the World •, neither took No- tice nor was concerned about Men's Adions. Wicked, as if he was pleafed with the Wickcdncfs of the World, fince he punifhes them not in this World. Unjuft, fince he rewardeth not always his faithful Ser- vants here in Time ; for we fee many of the Wicked often profper ; and on the contrary, many of the Pious fufFer. Unmerciful, as if he delighted in the Evil that befalls the Godly, and the Good that befalU the Ungodly. Falle, as if he had revealed to us a Day of Judgment, which would not come. Away with fuch blafphemous Thoughts, being alone the Inftigations of Satan, in order to bring us to Security in bin. On x.\\q. Gont.ary, we believe and confide in with our Hearts, what we confefs with ±jt 0/ //^^ D A Y ef J U D G M E N T. with our Mouths in our Apoftolical Creed, That our Lord Jefus Chrifl fhall come to judge the Quick and the Dead. Let us now place our Eyes and Thoughts upon the Judge, who is Jefus Chrift. We muft all appear before the Judgment SeatofChriJi. Jefus Chrift, the Son of God and Man, fhall be our Judge in his human Na- Tohn V. 27. ture, that he may be feen by all •, for the Father hath given him Jutho- ■rity to Judgment^ becaufe he is the Son of Man. He fliall be our Judge according to both Natures, for to keep Judgment belongeth to his royal Mat.xxv,34. Qfj^^g . wherefore he is called a King by the Evangelift Matthew^ in the a .xxv,4 • £)(.f(.j.-,pt;-,Qj^ ot the Judgment, when he fliall appear in his godly and ma- m geftick Glory, and his Face fhall fhine brighter than the Sun. If his Face fhin'd on Mount Ihabor as the Sun, and his Raiment as white as the Light, in the State of his Humiliation, much brighter will the fanjc fhine in the State of Exaltation when he will come to Judgment. His 2Thef. ii. 8. coming to Judgment is therefore called, The Righteoufnefs of his coming. Tit. ii. 13. The glorious appearing of the great God. A Revelation from Hea^jen with zThef. i. 7- ^/j mighty Angels, He fhall come forth in his Glory ^ which no Angel Mat"^''i 27 "^^^ Creature has had in common with him. He fhall come in the Glory of John i. 14. his Father^ the Glory as of the only begotten of the Father., which he had John xvii. 5. with the Father before the World was. This mageftick Glory fhall appear at the Day of Judgment, both inward and outward. The Majefty and Glory of the Judge fhali appear inward in Wifdom, Omnifcience, Juftice, Power, and Omniprefence. In Wifdom ; Solomon is mightly recommended in the holy Records on Account of his Wifdom-, Col. ii. 3. but this Judge is all W^ifdom himlelf, in whom are held all the Treafures I Cor. IV. 5. Qj- pf/jj(iQfjj ^^j Knowledge., and will therefore bring to Light the hidden Things of Darknefs.^ and will make manifefi the Counfels of the Heart. In Omnifcience.: If he knew in the State of his Mumiiliation even the Thoughts of Men, much more will he know every Thing at the laft Heb iv n ^^y •* ^'^^ all Things are naked and opened unto the Eyes of him with T, ■• whom we have to do. In Tuftice : He fhall iudgc the whole W^orld with- "" out Fxceptionof Perfons, and fliall give every Man according as his Work fhall be. In Power : Kings, Princes, and all the Mighty, Ihall humble themielves before this glorious Monarch, and acknowledge his Superiority in the Power of his Glory : Yea all Nations fhall appear be- 'Mat.xxv.-2. fore the Judgment Seat of Chrifl, v^ho fJoall feparate them one from ano- ther., as a Shepherd divide th his Sheep from the Goats. And he fhall fet the Mat.xxv.33. Sheep on his flight Hand, hut the Geats on the Left. Then fhall the King fay unto them on his Right Hand., come ye bleffed of my Father., inherit the Mat. XXV. 34. Kingdom prepared for you from the Foundation of the World. Then f}j all he fay nlfo unto them on his Left Hand., depart from me ye curjed, into ^^'^^'^'^°' everlajiing Fire, prepared for the Devil and his Angels. In Omniprcfcnce: The Brightnefs of his glorious coming fhall be vifible to all, fo JRev. i. 7. that every Eye, on what Place foever, fhall fee him j though with this difference, 0/ //^^ DA Y o/ JUDGMENT. 277 difference, the Faithful fhall be rejoiced, but the Ungodly fliall be fore afraid, and none fhall be able to hide chemfelves, crcfcape his Judgment. For though they dig into HelU thence jh all mine Hand take them ; though ^"^°* *^- *• they climb up to Heaven, thence will I bring tt^em down : And though the\ hide them/elves from my Sight in the Bottom of the Sea, thence will I command the Serpent, and he fhall bite them, faith the Lord by the Prophet Amos. The Majefty and Glory of the Judge fhould appear outwards in the following. Firfl, In the Multitude of Angels and heavenly Hofts. All the holy Angels lliall follow him, Thoufand Thoufands fhall minifler unto him, and Ten Thoufand Times Ten Thoufand fhall ftand before him, and minifler asServan.s unto him, fitting as Judge upon his glorious Throne in the Clouds, and their Office fhall confift in blowing in the Trumpets : For he fhall fend his Angels with a great Sound of a Trumpet. Trumpets Mat.xxivr.51 "were ufed in old Time in War to call the AfTembly and the Warriors ^""^b. x. 2. together ; We fhall all be called together at the lafl Day by the Sound of the Trumper, to appear before the Judgment Seat of Ckrifi, who fhall 1C0r.xv.2c., put all his Enemies under his Feet. The Walls of Jericho fell down by the Sounding of the Trumpet, in the Time of Jofhua, alfo fhall the Frame of the whole Univerfe fall down by the Sounding of the Trumpet at the coming ot Chrifl to Judgment : The Sounding of the Trumpet by the Jews in the Jubile, was not alone a Type to the Propagation of Chrill's Gofpel over the whole World, but alio to the Day of Judgr ment, when God fhall judge the Secrets of Men by Jefus Chrifl according Rom. ii. 16, ia the Gofpel. The Office of the Angels fhall confift alfo \u gathering to- Mat.xxiv.31 gether the Ele£l from the four Winds, from one end of Heaven to the Mat.xn1.40, , other, znd\v\ gathering together all Things that of end, and themwhtchdo'^^' Iniquity, and caft them into a Furnace of Fire. The Majefty and Glory of the Judge fhall appear. Secondly, In the Magnificence and Excellency of his Judgment Seat; Worldly Kings and Magiftratcs have their Thrones and Tribunals. King iKingsx.18. Solomon made a great Throne of Ivory, and overlaid it with thebefl Gold. Chrift fhall alfo have his Throne, which fhaJl be partly vifible, and partly invifible. 1 he invifible Throne of Chrift fhall be the Right Hand of God's Heb. i. «. Majefly and Glory : The vifible Throne of Chrift fhall htthe Clouds ; Lukexxi.27. thefe Clouds fhall fhine clear for the godly, but dark for the ungodly, hke the Pillar of Clouds in the Time of Mofes, between the Camp of the Exod.xiv.20 Egyptians, and the Camp of Ifrael, it was dark to ih^ Egyptians, but light to the Children of Ifrael. Chrift fhall alfo blot out on the laft Day the ^^^- ^^i^. 22. TranfgrefTions of the Faithful as a Cloud, but the TranfgrefTions of the Ungodly fliall be as a thick Cloud unto them, for that Day fhall be unto them a Day of fVrath; a Bay of Trouble and Difirefs, a Day of IVafinefs Zt\ \ i and 678 0/ ^^^ D A Y c/ J U D G M E N T. and Befolation^ a Bay of Darknefs and Gloominefs, a Bay of Clouds and thick Barknefs. The Majefty and Glory fhall appear, thirdly. Of the Magnificence of his fellow Judges. Worldly Magi- ftrates have their fellow Judges, who confent with them in the Judgment ; Chrift fliall alio have his fellow Judges, who fhall be the Apoltles and Mat.xix.28. the Saints : Chrift faith himfelf to the Apoflles, Te aljo Jhall fil upon twelve 'Thrones, judging the twelve Tribes of Ifrael : That is, that they by their Examples and Teftimonyfhould confirm the Judgment ofChrifl, to be conformable to thcGofpel preached by them. The Apoflle St. Paul I Cor. vi. 2. ^^ith of the Saints, Bo ye not know that the Saints fhall judge the World ? How ? They fliall be Evidences againfl them, and hear the pronouncing Sap. V. I. of the Sentence, Then foall the righteous Man fland in great Boldnefs, before the Face of fuch as have ajfli[led him. They fhall confent in the Judg- Rev xlv I 2 "^^f^^5 ^"^^ ^^y-t ^llehijah. Salvation, and Glory and Honour and Power, unto the Lord our God : For true and right are his Judgments. They fhall fhew unto the Ungodly their Faith and Repentance, which they ought to Mat. xii. 41. have followed: Wherefore Chrifl faith, That the Men oi Nineveh fhall rife in Judgment with the Jews, and condemn them, becaufe they repented at the preaching of Jonah, but the Jews would not repent by the preaching of Chrift himfelf ; thc-y fnall alfo teflify of the good Adions of the Faithful. We muft therefore apprehend the Words of our Saviour in this meaning, when he faith by St. Luke, Make toycurfelves Friendi of the Mammon of Unrighteoufnefs ; that, when ye fail, they may receive you into everlafting Habitations. This coming of Cluift to Judgment fliall be quick and unexpected ; therefore is the fame compared, by Lightning that hghteneth out of one exvii. 4 p^yf under Heaven, and fJoineth unto the other Part under Heaven •, Light- ning maketh fuch Liglit thit we can fee thereby. When Chrift cometh to C iv Judgment, he will make manifeji the Counfels of the tieart. Lightnii^g terrifies Men and Beads : The unexpeded coming of Chrift Ihall be _- . dreadful: for, then fhall all the Tribes vf the Earth mourn. Lis:htnirisr breaketh forth out of the Clouds •, Chrift fhall appear in the Clouds at the Day of Judgment ; Lightning is of a fiiort Duration ; the coming of Chrift to Judgment, the Judgment, and the Execution thereof fliali foon be executed and finiflicd, and the AVorld come to an End, The coming of Chrift to Judgment is alfo compared by a Thief : We muft Mat.xx1v.43 j^Qj. ]qqI. jp, this Comparifon the Perfon or Adion of the Thief, in Regard to the Perfon or Adion of Chrift •, No, for there is great Dift^erence be- ,twecn a Thief, and coming as a Thief; but we muft behold the Time of thecom/mg of a Thief, which is always unexpcded. 7 he Thief cometh v/hcn he is leaft expedted -, The coming of Chrift to Judgment fliall be whenheisleaft expeded : The Thief icealeth all he can get, and always thebeft •, the unexpeded coming of the laft Day will deprive many from a Fart in the Kingdom of Heaven. If the good Man knev/ in what Watch the Of the DAY of JUDGMENT. 279 the Thief would come, he would watch, and not fuffer his Houfe to be broke open : If we knew the Hour of Chrill's coming to Judgment, we would certainly watch, and be prepared •, but, fmce it is uncertain, there- fore is it bed that we take heed, watch, and pray, Wc are caretul about worldly Things, and can always be watchiul about them, how much more ought we to be on our Guard, and be careful for the heavenly Things, fince the eternal Welfare of our immortal Souls depends thereon.' The coming of Chrilt is likewife compared by a Snare ; the Bird flceth about from oneL.imb to another, in ths mean while the Fowler fetteth his Snares and fpreadeth Grains about and under the Snare, but the Bird coming to feed thereon, is catch'd in the Snare and captivated ; They who are overtaken by the laft Day fhall not efc.ipe -, but they who are written among the Living fliall be faved to eterna-l Happinefs. We will now treat of, II. The Caufes and Objefls. The Caufes which fhall be brought forth before this dreadful Tribunal, :- are either concerning the Perfons, or the Caufe in themfelves. The Perfons are, Firjl^ The wicked Angels. St. Paid faith therefore, know ye not^ that i Cor. vi, 3; we fio all judge Angels. The Devils were condemned as foon as they fell, and were referved in ev er I afiing Chains under Darknefs unto the Judgment ]^^'^^ - of the great Day \ though they are not fo clofe kept in Hell, but they' can go about in the World : but at this Day of Judgment they fhall be caft out into everlafling Fire, prepared for them and their Angels, Then ^^^ ^^^ • jhall the Devil be caft into the hake of Fire and Brimfione., and jh all be Rev. xx.io'. tormented Day and Night for ever and ever. And then fhall the Children of God rejoice over the juft Judgment of God, that their Acculer and Tempter is condemned and rewarded for his Wickednefs. Secondly^ The Antichrift, otherways called in the holy Records, the Beafl with the falfe Prophet : Of whom St. John the Divine faith, ^/^-^ Rev.xix. 20. the Beaft was taken, and with him the falfe Prophets that wrought Miracles before him, with which he deceived them that had received the Mark of the Beaft, and them that zvorfhipped his Image, ^hefe both were caft alive into a Lake of Fire burning with Brimftone. 'Thi-rdly, All Men. We muft all appear. The word All comprehends both the Qiiick and the Dead :. By the Quick muft be underftood, them who Ihall be alive at the coming of Chrifl, and (hall be changed in a twinkling of an Eye : By the Dead mufl: be underflood all them who are dead from the Beginning of the World unto this great Day. This Word All compre- hends both Juft and Unjuft, though with this Difference, that the Sins and Trangreffions of the Faithful fhall not be made manifefl: ; fince God ^'^^- xliii.25. hath promifed. That he hath blotted out their ^ranfgrtffions, and will not M1ch.vii.19. remember their Sins ; but will caft them into the Depth of the Sea ; and becaufeChirftisb:come their Propitiations. Befides, we fee in t!ie Difcrip- ^ E tioa 2Bo Of the DAY c/ JUDGMEN T. tion of the Day of Judgment by St. Matthew^ that there will be mention made of the good Works done by the Faithful alone, and not of their Tranfgreflions. The Faithful will thereby have Boldnefs in the Day of Judgment, and not be afraid. The Caufes in themfelves, which fhall >e brought forth, fhall be Men's Belief or Unbelief, A6lions, Words, 'and Thoughts. ijl^ Their Belief or Unbelief. Chrifl: judgeth in his Word, every ones . Faith or Unbelief, faying. He that believeth on the Son, hath everlajling Jo n 111. 3 . j^.jr^ ^^ ^^j ^^ ^^^^ believeth not the Son, jhall not fee Life, but the Wrath of God abideth on him. But on the lafl Day he will make manifeft, who hath believed or not. And fince none can fee Faith in this World, except as far as we can fuppofe or conclude of Men's Adions, therefore (hall the Judgment be pronounced, 2dly. Over their Adions. Every one fhall receive the Things done in his Body, according to what he hath done, whether it be good or bad. Then (hall the good Works which the Faithful have done in fecret be made manifeft, and they will be rewarded according -, and the Evil which the Ungodly have committed in this World Ihiall be made manifeft, and they will be puniflied accordingly, in outer Darknefs, where fjall be a .XXV, 30. ^^gpjjjg and gnapoing of Teeth. T jg J ^ '2,d'y, Their Words. Behold the Lord cometh to execute Judgment upon all, and to convince all that are ungodly among them, of all their ungodly Deeds, and of all their hard Speeches, which ungodly Sinners have fpoken M xii 36 ^S^^^ft ^^^^^' Our Saviour faith, I fay unto you, that every idle Word, ' that Men fmll fpeak^ they fhall give Account thereof in the Day of Judgment. ^thly. Their Thoughts. Inquifition fhall be made into theCounfels of the Sap. i. 9. Ungodly, a^d the Sound of his Words pall come unto the Lord, for the Manifefiation of his Wickednefs. The Lord cometh, and will bring to I Cor. IV. 5. i^^j^^ ^^^ hidden Things of Darknefs, and will make manifeft the Counjels of the Hearts. God Jhall bring every Work into Judgment, with every fecret Thing, whether it be Good, or whether it be Lvil. We are now to treat of, III. The Procefs. It is dreadful to behold a Criminal brought to his Trial ; how the Court is opened, the Judge and his fellow Judges take their Seats -, the Criminal is brought before the Bar and is accufed, whereon he becometh afhamed and terrified, and confefTech his Crime, whereon Judgment is pronounced on him, and he is delivered over to tlie common Execu- tioner, who wili deprive him of his Life : much more horrible will the laft Day be, when the fharpeft Judgment fliall be kept, and Juftice will be exercifed without Mercy. The Severity of this Judgment will confift in the following. Fir/,- Of the DAY of JUDGMENT. 281 Tirft^ In the Citation of every one to appear in their own Perfon. We may fend in this World another for us, when we are fummoned to appear in Court •, but at the laft Day every one fhall appear in their Perfon, and hear thefe Words, Grce an Account of thy Stewardjhip, , , _. ^ God fummons us often in his Long -Suffering in this World ; firft with the threatening of the Law ; then with CrofTcs and Afflidion, and dreadful Examples of others ; But at the laft Day we Hiall be fummoned but once, by the Sound of the laft Trumpet, in a Moment, in the twinkhng of an Eye, the Dead (hall come forth, and they which are alive and remain, fhall be caught up together in the Clouds, to meet the Lord in the Air. Secondly^ In the gathering of all before his Throne of Judgment : Good God ! what a Multitude will there be -, and Adam and Eve will wonder mightily over the Increafe of their Pofterity. Thirdly^ In the Separation of this Multitude into two Heaps. For the Angels fhall feparate the Sheep from the Goats, the Tares from the Wheat, and the bad Filh from the good Filh, Fourthly, In the trying of the Caufesby worldly Judges, before they pafs their Judgments, they hear the Parties and Evidences : The Trial at the laft Day ihall be before the Judgment aifo, that although the Judge is the all-knowing God, who need no Inftrudion nor Evidences, yet fi nee he hath declared to keep this Judgment publick. He will make manifeji the Counjels of the Hearts, and bring to light the hidden Things of Dark- nefs ; and every one fliall, through a particular Effed of the godly Power, remember their own Work, and accordingly be accufed or excufed by their Confcicnce : Then fhall the Books be opened, namely, Dan.vii. 10. 1 . The Book of Life, wherein the Names of the Faithful are written : For in the Day of Judgment it fhall be made manifeft unto Men and Rev. xx. 12. Angels, whom God hath eleded from Eternity, iu wit, them whofe Names are written in the Book of Life, through a living Faith in Chrill Jefus ; and on the contrary, who were rejefted, to wit, them whofe Names are not written in the Book of Life through their Unbelief, 2. The Book of God's Omnifcience : From whofe all-knowing and all- Mat. iii. 16. feeing Eyes nothing is hid : This Book fhall be opened, and the Lord fhall make manifeft all what has been hid and fecret in this World. 3. The Book of the Holy Scripture, wherein is to be found the Words of eternal Life. This Book fhall be opened at the laft Day, when God iJ/^'^^'J^' ^■' fhall judge the Secrets of Men by Jefus Chrift, accordjng to the GofpeL The F'aithful fhall be judged according to the Gofpel, which is a Preach- ing of Chrift, in whom, and through whom, they have received Remif- fion of their Sins, and are declared righteous in the Sight of God : The Ungodly fiiall be judged according to the Gofpel by the Law, becaufe ■they have not obeyed the Gofpel of our Lord Jefus Chrift. The Law according to which they fhall be ]\xd^tii\si\\\s, curfed be he that per- formeth AXVU, 26. 282 Of fhe D AY cf ]U DGMENT, formeth not all the Words of this Law to do them. The Gentiles who never knew the Law of God, fhall be judged after the natural Law written in their Hearts, as St- Paul faith, as many as have finned without the Law., JJoall alfo pgrijh without the Law : And as many as have finned in the Law., jhall he judged by the Law. 4. The Book of Confcience. Confcience is a Book wherein our daii/ A6tions, Words and Thoughts are written ; this fhall alfo be laid open, and all our Secrets fhall be brought to light. 5. The Book of Men's own Teftimony. The Faithful commit their charitable Deeds in fecret, thereby fhunning vain Glory -, but at the laft Day the Lord will praife them, and they who have received Charity and Good from them, fhall evidence for them. 6. The Book of Satan's Accufation ; It is hid from us here in this World, how Satan accufes us before God Day and Night, wherefore the Ungodly are not afraid of him ; but at the laft Day he will publickly accufe us before God, and evidence againft us. 7. The Book of God's Juftice ; The Juftice of God is in this World as a clofed Book, wherein we cannot read, tor we fee the wicked prof- per, and the good ones fuffer often times : But at the laft this Book fhaU Ifa. iii.10,1 1 be opened, and the Righteous jhall eat the Fruit of their Doings., and the Wicked fhall receive the Reward of their Hands. Fifthly^ In the pronouncing of the Judgment, firft to the Godly, and then to the Ungodly. T ' iii "6 ^' ^^^ Judgment of the Faithful is grounded upon theGofpel. lU ' ^^' that believeth on the Son, hath everlafling Life : To whom the Judge Mat.xxv.34. fhall fay. Come ye bleffed of my Father inherit the Kingdom prepared for you from the Foundation of the World. Johniii. 36. 2. The J-udgment of the Ungodly is grounded upon the Law. Ht that believeth not the Son, fhall not fee Life, but the Wrath of God 'i^Ut.xxv.\i^i.abideth on him j To them the Judge fhall fay, Depart from me ye ciirjed into everlafling Fire prepared for the Devil and his Angels. Hereupon fhall follow, Sixthly, The Execution of the Judgment. The Ungodly fhall go into everlafting Fire and Torment,, and the Godly into everlafting Life Gal. vi. 8. and Joy : Then fhall every one receive the Things done in his Body, according to what he hath done, whether it be good or bad. Then fhall every one reap according to what he hath fowed -, the Ungodly fliall then receive the Reward of Unrighteoufnefs, and the Faithful ftiall receive the Reward of everlafting Salvation for ever and ever. Though we muft not imagine, that fince every one fliall receive according to that he hath done, therefore our Adions muft be a meri- torious Caufe : No, for the Apoftle faith not, that every one fliall receive for that he hath done, but according to that he hath done ; that is, his Belief or Unbelief, whereby he hath done the Things ; for there is great Difterence Of the DAY ^JUDGMENT. i%i Difference between, to be judged according to our A6lions, and to receive Reward for our Adions: The Lord Jefus Chrift will judge us at the laft Day according to our A6lions, but will not reward us for our Adions. Well, faith Chrift by St. John the Divine, Behold I come quickly^ and my ^^v. xxii.iz Rezvard is with me, to give to every Man according as his Work jh all he. Though we niuft not underftand this of the Reward for the Actions, but of their Circumftances, how they are comnnitted either through Faith or not \ for we cannot deierve any Thing with our Adions, as Chrift inftruds us in the Parable of the Labourers in the Vineyard. Since we know, and believe, xhdX God hath appointed a Day, intheA(X%x^\\.%\: which he will judge the World in Right eoufnefs, by that Man whom he hath ordained ; and the coming of this Day is uncertain and unknown to us ; Let us then live in daily Repentance, take heed, be watchful and pray, that we may be prepared, and this Day may be a Day of our eternal Salvation. The herd he merciful unto us, and grant us this, for the Sake of our ilejfed Saviour Jefus Chrift. Amen* XXXVIII. SERMON. 224. Of the END of the WORLD. XXXVIII. SERMON. O F ne END of the WORLD. The Text 2 Peter, III. 10, 11, 12, 13, 14 ver. "^^he Day of the Lord will come as a Thief in the Nighty in the ivhich the Heavens fljall pafs away with a great Noife ; and the Elements fhall melt with fervent Heat. The Earth alfo, and the Works that are therein^ fl^all be burnt up. Seeing then that all thefe Things fhall bedijfohed, what Manner of P erf om ought we to be in all holy Converfation and Godlinefs : Looking for, and hafiing unto the coming of the Day of God, wherein the Heavens being on Fire, fhall be dijjolved, and the Elements fiall melt with fervent Heat ? Neverthelefs we, according to his Pro?nife, look for new Heavens and a new Earth, wherein dwelleth Righfeoufnefs : Wherefore, beloved, feeing that ye look for fuch Things, be diligent, that ye may be found of him in Peace, without Spot, and blamelefs. Introduction. Perfon in Sufferings, longeth and waiteth for a Deliverance : The Children of Ifrml did wait for Deliverance from the Houfe of Bondage in Egypt y the Prodigal, fuffering Famine, did long for his Father's Houfe : The whole Univerfe expeft.sand longs tor the End, when it fhall be delivered from rhc Bondage of Corruption, as the Apoftle Paul faith, in his Epiftle to the Romans, viii. Chap, j 9, 20, 21 , 22. Verfes. For the earnefi Expectation of the Creature waiteth for the Manifeftation of the Sons of God : Frtr the Creature 'nms made Subject to vanity, not willingly, but by Reafon of him who hath juhje£ied the fame in hope ; becaufe the Creature itfelf alfo (hall he delivered from the Bondage of Corruption., into the glorious Liberty of the Children of God : For we kn^zv that the whole Creation groaneth^ and travaileth in vain together untilnow. We have three Things to confid^r in thefe Words -, \fl., The Expedation of the Creature •, id. The Reafon of their Expectation ; and, 3^, What they exped and wait for. 17?, The Of the END of the WORLD. 285 i/, The Expe6lation of the Creature. The Name Creature, compre- hends the whole Creation •, though there are fome excluded. F/r/?, The holy Angels and Ele6l in Heaven, who are not fubjed to Vanity, for they are in a higher and mere happier State, than that they Ihould groan and wait for a Deliverance. Secondly^ The Devils and the Damned in Hell, who fooner tremble for the laft Day, when they (hall come to the eternal Shame and Torments. Thirdly^ The Ungodly who are not unwillingly,, but willingly fubjed to Vanity. So that by this Word Creature muft be underllood, the dumb and irrational Creation, namely, the Earth, Sea, Air and Heaven, and all what in them is ; which the Apoftle calleth here Creature^ and attributes unto them, human Qualities, as to expe5f^ wait for ^ hope^ groan, and travel in Pain. And the Apoftle would fay- as much -, O ye Fajtnful, who are now in the State of your Sufferings in this prefent Time, be comforted -, for not alone ye, but even the whole Creation expefteth, groaneth, and waiteth for a Deliverance •, and fince the whole Creation waiteth for a Deliverance from the Bondage of Cor- ruption, then muft ye, who are the Children of God, hope more for the Deliverance, when it (liall be made manifeft, that ye are the Sons of God. The Apoftle Paul ufeth here Words, to exprcfs the Expectation of the Creature, which fignifies, toliftupour Head, and wifhfuly tolookabout; as we read of Tobia^s, Mother, who went out every Day into the Way, Tob. x. 7, expccfting the Return of her Son ; And o^ Si/era's Mother, who looked out at a Window^ and cried through the Lattice, why is his Chariot fo long in coming, why tarry the Wheels of his Chariots? Befides, the Apoftle ufeth a Comparifon of a travailing Woman, who groaneth for Deliverance : For fince the laft Day is called by our Saviour, a Day of Regeneration, whereon the Earth fhall give forth the Dead, and the Children of the Rcfurred:ion fiiail come forth out of their Graves, to the Refurrecflion of Life ; therefore the Apoftle uferh this Comparifon of thenjj^reature's Expedation after this Day : And if it was not for the Hope, which the Creature is fubjcd to, to be delivered from the Bondage of Corruption, the whole Nature would make an Invafion upon Mankind •, but by Reafon of him who hath fubjedled the fame, it is patient, in hopes to be deli- vered from the Bondage of Corruption at the glorious Liberty of the Children of God. We can thereof conclude, 1. The Reafon of their Expedation, which is the Vanity whereto they are fubjed. We muft not underftand here, the common Vanity, that it fliall vanifli at the laft Day ; but here is to be underftood, the Vanity of Sin, and the Variety of Pun:fhmjnt for Sin. Firfi, The Vanity of Sin, whereto the Creature created by God to his godly Glory, and for the Service of Men, is employed and abufed by Sinners, and cannot therefore obtain to the End of their Creation -, for we cannot find any Thing created in the whole Nature, but the fame are 286 Of the END of the WORLD. are employed by Mankind to Luxury, Debauchery, Gluttony, Covetouf- nefs, and many other Abominations, which they are not of themlelves able to refift. Secondly^ The Variety of Punifhment for Sin : The Creatures muft fufFer for the Wickednefs of Mankind, as we can fee of the Curfe laid Exod. xxxii. upon them for the Tranfgreflion of Adam •, the golden Calf, wherewith Lev.xxii.15. the Children of Ifrael committed Adultery in the Wildernefs, was burned in the Fire, and ground to Powder ; the Beaft wherewith a Man laid, was to be flain ; the Water and other Creatures did groan over the firft; World ; the Heaven and Fire did groan over Sodom and Gomorrah ; and the Rocks did groan over the Cruelty of the Jews at the Crucifixion of Chrift. Such groaning are Evidences that, 1 John iii. 2. 3- ^ke Creature waits for the Manifejiation^ and the glorious Liberty of the Sons of God: The Apoflle St. John explaineth this Manifeftation, faying. Behold, now are we the Sons of God, and it doth not appear what we fhall be \ but we know, that when he fld all appear, we jh all be like him, for we fhall fee him as he is : None in this World can certainly EccI uil 14. ^"^^ whether another is a Child of God or not •, for // often happeneth ' unto the jufi Men according to the Work of the tVicked. But it fliall be made manifeft, when the Creature Hiall be delivered from the Bondage of Corruption, and obtain its Freedom •, then fhall the Air not be longer an Habitation for the evil Spirit, who are now Princes in the Air ; the Sea fhall no longer be travelled by unjufb ; the Earth fhall no longer be plowed and trodden ; and all the Creatures fhall no longer be ufed nor abufcd, but they fhall be deflroyed, and vanifh, and be delivered from the Bondage of Corruption, As a condemned Criminal, although defirous to live, mufl be executed to the Honour of God's Juftice, and for the Punifhrnent of his Crime -, fo likewife the Creature, who al- though dd|rous according to Nature, to live, yet for theSake of the finful Vanity ofService, whereto it is made fubjed, the fame fhall chufe rather to vanifli, than to continue in that State. If the dumb and irrational Creatures wait, with earneft Expedation for the Manifeftation of the Sons ofGod, whereof they themfelves have no Part ; much more ouorht then the Children of God to wait for this their glorious Manifeftation and Libeity, which fhall be on the laft Day, when the Heavens being on Fire fcallbe diffohed, and the Elements fhall melt with fervent Heat ? The Apoftle St. P^ /^r fpeaketh hereof in the Words of our Text ^ according to which we will obfcrve here, the following three Parts* EiRST, Sonie Arguments to prove, that the World fhall vani fa. Second, Houo the IV or Id fJj all vanifh. Third, A worthy Preparation tozvards that Day. Explanation of the Text. I. Some Arguments to prove, that the World lliall vanifli. As Of the END of the WORLD. 287 As the World was framed by the Word of God, and had a Beginning, fo alfo fh;\ll the faips be dillolved and have an End, although many 2 Pet. ii. 4. Scoffers zvalking after their ozvn Ltijly fa)\ where is the Promife of his Coming ? For fince the Fathers fell a-jleep^ all Things continue as they were from the Beginning of the Creation : ButO ye Fools, who told you that the World is created ? Therefore fince ye confefs that there is a Creation and a Beginning, muft ye not alfo acknowledge a Deftruclion and End ; for your own Reafon convinceth you, as alfo daily Experience, that every Thing you fee with your own Eyes has a Beginning and End. We can prove this, Firjl, By the Name of the lall Day, which is called, the Day of God ; as a particular Day, whereon the Lord will keep Judgment. This Day fhall be an End of Days and Time, and a Beginning to Eternity. There -are three Days called fo, with this Name, namely -, i . The Day of God's Almightinefs, when he created Heaven, Earth, the Sea, and all what in them is, of Nothing. 2. The Day of God's Mercy, when our bleffed Loi'd and Saviour fuffered, and did thereby fatisfy the Juftice of God, and manifefted his Mercy to the World. And, 3. The Day of God's Juftice, namely, the laft Day, when Chrift fhall come to judge the Quick and the Dead. It is not called fo, becaufe it fhall come on a Sabbath Day, commonly called the Lord's Day ; No, for none knoweth the Day of his coming to Judgment •, but it is called fo on Account of the Things which fhall be tranfadted on that Day, namely, the Coming of Chrift to Judgment -, the Refurreftion of the Dead j the Judgment, and the End of the World. Secondly, By the Word of God, The Apoftle fays in our Text, thff Day of the Lord will come. Thefe Words are, i. Apoftolical Words, which are true and undeceivable, for the Apoftles fpoke all by the Infpi- ration ; as Peter (aiih, we have not followed cunningly devi fed Fables, 2 Pet. i. 16. when we made known unto you the Power and Coming of our herd Jefus Chriji, but were Eye-witmffe[s of his Majejly. ' We have aljo a more fur e - ^^^-.j; '0- Word of Prophecy, whereunto ye do well, that ye take heed. Befides, he ^^"■"'" ^5- refers himfelf to Paul, who hath wrote alfo of the Coming of Chriif, ^'"•^■"^^•' wereupon the End of the World fhall follow. 2. Prophetical Words: The Prophets have alfo prophefied of the End of the World ; fo faith the Royal Pfahr/ift, O my God, thou haft laid the Foundation of the World, and the Heavens are the Work of thy hiands. They Jhall pcrifh, ff"'* ^"* ">' hut thou jkalt endure. Ifaiah, Jonas, z.vA Haggai, have all prophefied of "^' theEnu of the World. And, 3. The Lord's own Words, Our Saviour did often preach in the Time of his Incarnation of this, as we may fee in the Koly Evangelifts, a great many 1 exts proving this Article of our Faith. Thirdly, Ey Examples. The Apoflle Peter hath in the 6th Verfe of our Text, fpeaking of the Deftruction of the firft World by the Flood, 3 E he 288 Of the END of the WORLD. :Pet. ii. 6, he fliith alfo, that the Cities of Sodom and Gomorrah were turned ints JfJjes, and condemned with an overthrozv, for an Example unto thofe that after fhculd Uve Ungodly. Fourthly, By the final Caufe whereto Man is created, namely, the eternal Life. Since then, Man is created to an Image of God's Eternity, and God knoweth them, and the Number of them that fhall be faved, for their Names are written in Heaven, and he knoweth his own •, then is it certain, that then, when this Number is compleated, the World, fliall perifli and have an End. Fifthly, By the Tokens, and Forewarnings, which fhall go before the End of the World ; whereof our blefled Saviour and his Apoflles have Lukexxi.25. fpoken in feveral Places. Our Saviour faith, there fhall be Signs in the Mat xxiv -'Q '^^^' and in the Moon, and in the Stars : That is, as he faith in another Place, the Sun fhall be darkned, and the Moon fhall not give her Light, and the Stars fhall fall from Heaven, and the Powers of the Heavens fhall be fhaken. The Eclipfes in the Sun and Moon have all their natural Caufes, yet they are Tokens of the laft Day, as Sicknefs is a Prefage of . Death, although Death follows not always upon it. 'There floall be Signs .XXIV. ^^^^^ ^^^ Earth, Diflrefs of Nations ; that is, ye pall hear of Wars and Rumours of War. For Nation fhall rife again ft Nation, and Kingdom againfi Kingdom, and there fhall be Famines and Pejlilences, and Earth- quakes in divers Places, and the Sea and the Waves fhall be roaring. Some of thefe Tokens are fulfilled, and others are not ; And, fince our .. Saviour laith, as it was in the Days ^/Noah, fo fhall it be alfo in the L^exvii 2- D^^yj of the Son of Man. ^^^j did eat, they drank, they married Wives^ Liikexvii.30 (^nd were given in Marriage. Even thus fhall it be in the Day, when the Son of Man is revealed, Alfo, there fhall be great Security towards the 1 Thcf.v. 3. latter End of the World, when the Ungodly fhall fay. Peace and ^ietnefs^ , and Safety, then fudden Deflru^ion cometh upon them, as Travail upon a ■ ... Woman with Child. The Apoftle Paul giveth us a Piflure or Draught 2, 5, 4, 5. ' of this Day, in his Epiftle to Timothy, faying. In the laft Days perilous Times will ccme. For Men pall be Lovers of their own f elves, covetous, hoafters, proud, blafphemous, dij obedient to Parents, unthankful, unholy, without natural Affe^ions, Truce-breakers, falfe accufers, unconftant, fierce, Defpifcrs of thofe that are Good ; Traitors, heady, high-minded^ Lovers of Pic a fur e more then Lovers of God, having a Form of Godlin^fs, but de?iying the Power thereof,. He who will obfcrve the World, and the Tranfadions therein, will find, thatall the Foregoing are fulfilled. WHicre do we find now, even among Chriftians, true Piety without Hypocrify, "Willingnefs to fervc others without felf Love ? Contentment without Covetoufnefs ? Truth without Blafphemy .'' Obedience of Children and Servants without Murmuring ? Friendfbip without FalfIiof;d ? Love without Envy } Chaftity without Lafcivioufnefs, and fo forth. And although fuch Crimes have been in Vogue in the World, ever fince the Beginniii g Of the END c/ the WORLD, 289 Beginning, as we can be convinced of by the Words of the Lord, faying, all Fle/h hath corrupted his IVay upon the Earth -, yet they fhall ^^""^ \i- '3- . be more in Vogue towards the End of the World, for the Devil will *^^' ^'^' '^* have then great Wrath ^ becaufe he knozveth, that he hath but ajhort Time. All fuch Tokens admonifh us, that the laft Day and the End of the World is, 1. Nigh-by. For all the Tokens and Forewarnlngs in Heaven, Earth, and the Sea, call to us as with one Voice, the End of the V/orld is nigh-by. Beloved, behold, if the World was even fo much corrupted, as it is now in our Days. The whole World is involved in Sin and Abomination, and buried entirely in Security ; we hear of Wars and Rumours of Wars, Blood died, Unrighceoufnefs, Falfhood, Fraud, Deceit, Blafphemy, and all other Vices and Abominations. Although God is long-fuffering, and looketh on, as if he did not obferve the Wickednefs of Men, neither puniflieth at once their TranfgreiTions, wherefore Men's Heart becometh more and more evil, yet he will come at laft, and the ^ , ...» World becometh by this worfe -, fo that our Saviour faith, when the Son of Man comet h, JJjall he find Faith on Earth ? This laft Day is, 2. Put off. But not made .to nought nor annihilated. The Apoftle faith, the Lord's Day will come. The Lord prolongeth well his Promife, but he taketh it not away, he is long-fuffering to us-ward, not willing 2 Pet. iii. 9. that any Jhotild perijh, but that all floould come to Repentance. This pro- longing on Account of, F/r/?, God's Eternity, for one Day is with p^ ... the Lord as a Thoujand Tears, and a Thoufand Tears as one Day. We Men who live in this Time, where every Thing goeth fo gradually and flow according to the Courfe of the Sun, Time, and Seafon after another. Day after Day, and Year after Year, thinks that God hath forgot his Promife, becaufe he tarrieth fo long ; but the High and lofty One, that inhabiteth the Eternity, whofe Years and Days cannot be meafured according to Time, and by whom there is no Mutation nor Alteration, thinketh not the Time too long. Secondly, God's long-fuffering is fo great, that he forbearcth with Men, and will have all Men to be faved, i Tim. ii. 4^ and to come unto the Knowledge, of the Truth. If we do not repent, and are converted, he will. Thirdly, With Severity punifh and condemn the unconverted Sinners -, fo that the Ungodly ftiall have no Excufe, that they are fuddenly overtaken with the Judgment. Which fliall come, 3. Sudden as a Thief in the Night. As little as the Good-man knoweth the Time, when the Thief cometh, as little do we know when th:; End of the World will be. We can lee hereby the Greatnefs of God's Grace, that we fnould be always prepared to meet the Lord with Joy. If Men knew the Time of the End of the World, they would become mor€ Wicked, and toofecure in their Wickednefs, thinking it is Time enough to repent and be converted, when the End is drawing nigh. Many, yea the grcateft Fart, are fccure now as it is, that we know net the End of 3 F 2 Time, 290 Of the END cf the WORLD. Time : But if this Time was known, yea a lefs Part would live in the Fear of God, and others would thereby become yet worfe than they are already. And if any one fhould think, the Day of Judgment will not fall in my Time j he mufi know, that there is a laft Day of Life, which none can efcape, but this Day of our Death is certain, and will come as a 'Thief in the Night, and we fhall be judged according as we are found at the Moment of our Death ; for as the Tree falleth, it fhall remain. We will now obferve, IL How the World fliall vanifh. The ApoftleSt. P^/^r fheweth us in the Words of ourText, how the World fhall vanifh, faying, the Heavens jhall pafs away with a great Noife, and the Element Jhall melt with fervent Heat The Earth alfo, and the Works that are therein, fhall be burnt up. The ApoRle defcribeth in thefe Words, Firjl, What fhall perifh, namely, the Heavens, the Element, the Earth and the Works therein. The Heavens fhall pafs away with a great Noife, both the Firmament, iia. xj. 2 2. vvhich God fir etched cut as a Curtain, and fpreadeth out as a Tent, and wherein, the Sun, Moon Stars, and the Planets were placed, as alfo the Sky, wherein the Birds do fly. The Heavens fullered not in the De- ftruflion of the firft World by the Flood, but in the Deftrudtion at the ira.xxxlv.4. laft Day, the Hoft of Heaven ftjall be diffolved, and the Heavens fhall be rolled together as a Scrol, and all their Hofi pall fall down as the Leaf falleth off. The Elements fhall melt with fervent Heat. That is. Fire, Air, Water and Earth, which are the firfl created original Things, whereof all other natural Things are compofed. The Earth and the Works that are therein fJjall be burnt up. That Is, all Things created under Heaven,;the Earth and the Sea, with all what in and on them is. The Apoftle defcribeth in thefe Words, Secondly, The Manner thereof, namely with a great Noife, and with Fire. With a great "Noife. When a great Building falleth, there is always a great Noife. When this great Fram-e of the Univerfe fhall fall and pafs away, there fhall be a great Noife, every Thing fhall then vanifh away, not alone according to its Form, fo that they fhall be burnt and fcattered and receive a better Form ; No, but they fliall vanifa as a Smoke, Ha li 6 according to their EfTence and Being, and fliall be no more ; the Earth Rev. XX. II. and the Heaven fhall flee away, and there fhall be found no i^lace for them any more. With Fire. The firfl World was deflroyed with Water, and this fhall be deftroyed with Fire : what Fire this fhall be, is alone known to God : Lukexvii.29 Our Saviour fpcaking of the End of the World, fheweth to us the Example Of the END c/ /Z-^ WORLD. 291 Example of Sodom, when it rained Fire and Brimflone from Heaven^ The Old ones have obferved, that there are two Colours red and blue in the Rainbow, and have explained thereby the two Deftru6lions of the World, the firft with Water, and the Second with Fire ; Water and Fire are two contrary Elements, Water againft heat, and Fire againft cold. The firft World was overheated in Lafcivioufnefs, and was de- ftroyed in Water ; the fecond World Ihall be cold inLove, and fliall perifh Mat.xxiv.12 with Fire. The Element of Fire fhall then take the upper Hand over all the other Elements, not in a natural, but in a fupernaturalWay •, for the laft Day (hall be full of Miracle, namely, the fudden Coming of Chrift with the Angels and Arch-Angels, who fliall found in the Trumpet, the Refurredion of the Dead, the changing of theQtiick, the appearing of all before the Judgment Seat, and the Deftrudion of the whole Univerfe with Fire and fervent Heat, with a great Noife. The Lord fhall fhew in this great Work, his Power, Juftice, and Honour. His Power. That he will in a Moment deftroy Heaven and Earth, and the Works that are therein : So that although the Heavens arc feemingly as firong as a molten Looking- Glafs, yet they are for God as a jobxxxvii.18 Smoke. Wherefore the Prophet Ifaiah faith, the Heavens Jhall vanijhlid^.\u6. away like Smoke. His Juftic€ ; That he will punifh Heaven and Earth w'ith utter De^ ftruftion for the Sins, which they themfelves have not committed, but are employed and ufed to by odiers •, the Fleavens fhall pafs away, becaufe it has been a Cover for the ungodly Angels and Men -, and the Earth fhall be burnt up, becaufe it has been the Flabitation of the Wicked ; and the Elements fhall melt with fervent Heat, becaufe they have beea abufed by evil Doers ^ like unio one who has committed a Crime againft the Majefty, is not alone punifhed in his own Perfon, but alfo in his whole Family, and even in his Habitation, which is demolifhed, and aa infamous Monument is erected inftead thereof to his Shame, And truly the whole World, and all what was in it, would have been deftro^ed through the Juftice and Vengeance of God, over the Fall and Difobcdience o^ Adam, if the Son of God, the Lord Jefus Chrift, hud not interceded, that the fame might ftand and remain for .^.'an's Sake, that the Chriftian Church might have a Place on Earth, until the Number of the ^Jeund in the World, and inftigates Men to Evil, fo is Hell alfo ordained. Second, For the Ungodlinefs of Men ^: According to the eternal De- Markxvi.i6. ^^^^ ^^ Go^ ; He that believeth not, foall he damned. Every ^ree ivhich Mat. iii.io. bringelh not forth good Fruit, is hewn down, and cafi into the Fire. T.hird, The Juftice of God, who, as a juft Revenger of Sin, hath or- dained Hell for the Devils and Unbelievers •, not through an abfolure Decree, as if they were created alone for to be damned, and eternally tormented -, no, God created none bad among the Angels, neither vyilis he the Death 'and Damnation of a Sinner : But, becaufe he, the All- knowing God, faw before from Eternity, that fome of the Angels would fall ', and that Man, being deceived by Satan, fhould alio tranfgrefs, therefore he ordained Hell, wherein the Devils and the Ungodly Ihould be tormented, God had ordained Hell before the Devils fell -, wherefore the Prophet fays here, Tophet is ordained of old ; that -is, from Eternity •, yet he was not the Cayfe that they fell, and that the Prophet fays, Tea, for the Kins Of HELL. 299 King it is prepared '.^ whereby Senacherib^ the King of JJfyria, is under- flood, who was a great Tyrant, and plagued the People of God forely : Under this Name lliould be underftood, all ungodly and wicked Men, . great and fmalj, high and low, Kings and Subje6ls. We fhould think well othcrwile, that the common and mean People alone came in Hell. It is certain, that Satan has no Regard to Perfons cr their Stations ; and we may fuppofi-, that he, being a proud and haughty Spirit, is overjoyed wiien he can gain the Souls of P.ligh and Mighty, yet he refufeth none. Hell is prepared for all the TranfgrelTors of the Law of God, as Idolators, RIafphemers, Contemners of God's Word •, Hertt'cs, Hypocrites, falfe Teachers, Unrighteous, Rebellers, Murderers, Fornicators, Adulterers, etfeminate Abufers of themfelves with Mankind ; Thieves, Covetous,. T)ruiikards, Revilers, Extortioners, and all other evil Uoers and Unbe- lievers. Above all, Hell is prepared for them, who remain impenitent and. wichour Faith, until their Lives end. For, as all Sicknefs is mortal in it-- fclf, and he that contemns the Remedy die efFedually ; So alfo the eternal Death is in commom the Wages of Sin -, yet alone they who condema the heavenly Means offered in the Gofpel, are effedlually condemned* n. We v^ill now behold how it is in Hell. Let us open the Door of Hell, .with, the Key of God's Word, and behold how it is therein, that it may teriify the Ungodly, who often wrongfully imagine that Hell is not fo hot and terrible, as it is defcribed : By the Word f/^//, mujt be underflood all the Torments, wherefore Hell ^uj^gxyi 22; and Torments are placed together. Take all the Torments and Tortures, that can be invented in this World, yet the Toraients of Hell exceeds, them all -, tor the fame is, FirJ}^ A miferable Torment. The Prophet called the fame in our Text, Tophet^ that is deep^ large^ and bread. It is called in other Places, a deep dark Prifon, a deep Pit, wherein is no Water, a dark Pit, outer Darknefs, a great Gulph burning with Fire and Brimftone. The Condi- tion of the damned fhall be in eternal Darknefs, where they Ihall nevei; fee Light. Their greateft Pain fhall be, that they fliall be eternally Cafl out from the glorious Prefence of God and his beloved Sonjeliis Chrift, God hath turned his gracicus Countenance from them, fo" that they fliall never behold him more, and that to their eternal Shame and Mifery ; and fince they are caft out from the Prefence of God, then they are alfo excluded from the Company of the holy Angels, from the heavenly Paradice and Jernfakm, and from the Company of Saints and Ele(5t, who praife God always. They are excluded from all Comfort, Hope, and Commileration. The Torment of Hell is miferable, 17?, On Account of its Dreadfulnefs. The Breath of the Lord like aV{2\.x\. 6. Stream of Brimjlone, doth kindle it. The Royal Pfalmifl faith, upon the IVicked the l.crd JJjall rain Snares^ Fire^ Brimftone^ and an hcrrible^^^-^^'-'^- 24- Tempeji: This pall be their Portion of the Cup. As none can nuniber the Days 300 Of HELL. Days of Eternity ♦, fo neither can the Tormens of E^cll be numbered. Ma-t.xx11.13. q-j^gy jjj^ii ^^ hound Hand and Fooiy and cajl into outer Barknefs^ there fljall be IVeeping and Gnajhtng of Teeth, The Torments of Hell are iniferablc, Rev. xx. 10. 2^, On Account of its Multiplicity. They Jh all be tormented Night and Pfal.xlix 10. Day for ever .and ever. Their Confcience fnall accufe them continually, and Death Ihall feed on them •, they fliall be tormented in their SouJ through the Remembrance of their Sins and Trangreflions, and in their Ifa. Ixvi. 24. Bodies by Fire and the Worm, for their W crm fh all not die ^ neither ft all their Fire be quenched. They fhall be tormented always from above, by j^ .. the burning Anger of God, which burneth unto the lowejl Hell., from 22. * ' beneath of the eternal Hell*s Fire, which fhall burn, and not be confumed : rfal. cxl. 10. Burning Coals fhall fall upon them, and they fld all be caji into the Fire, into deep Pits, that they rife not up again, from round about of the evil Spirits and Tormentors -, yea, they fliall be tormented in all their Senfes ; their Sight with dreadful Spe I. We will confixier Heaven as a Kingdom. As every Man can be divided in the internal andexternal ; fo alfo there are two Lives, the natural and the fpiritual in every one •. The natural Life is ruppor.ted by natural Things, and the fpiritual by fpiritual. The natural Life beginneth at our Birth, and endeth at our Death, but the fpiritual Life beginneth here in the gracious Kingdom, and ccntinueth eternally in the glorious Kingdom, where the Souls of the Righteous united with their refpedlrve Bodies at the laft Day, fhall be eternally re- joiced with unfpeakable Glory and Honour. When the Spirit of God would defcribe the eternal Life in the holy Record, he in regard to our weak Underllanding ufeth Exprefiions full of Joy and Glory, that v/e may conclude thereof, what Glory and Honour we have to expedV, and calleth the fame, T^he third Heaven. The Habitation of God's Holinefs. 2 Cor. xii. 2. ^he Place of God's Habitation. The holy City. The City of the living Pfal. xxxiii. God. A City whofe Builder and Maker is God : The heavenly Jerufalem. H* , A building of God, and Houfe not made with Hands, eternal in the Heavens. Heb xf lo ^ needing Paradife. Abraham's Bofom. It is called in our Text, a Heb! xii. 22. Kingdom ; not the Kingdom of God's Power, which extends over the a^Cor. V. I. whole Creation ; neither the Kingdom of God's Grace, which is admi- niftred in the Chriftian Church, by the Spirit and the Word of God ; but the glorious Kingdom of God in Heaven, called in other Scripture Place, Of HEAVEN'. 5 Ele5l are as the Angels in Heaven. The Angels are csWtd flaming Fire, ^'^^^- *^^^' ^' and have always made their Appearance here on Earth in fhining Forms. The Prophet Daniel faw an Angel clothed in Linnen, whofe Loins were Dan.x. 5,6. girded with fine Gold ; his Body was like the Beryl, and his Face as the Appearance of Lightning, and his Eyes as Lamps of Fire, and his Arms and his Feet like in Colour to polifhed Brafs. The Angel that defcended from Heaven, and rolled the Stone from the Door of the Sepulchre -, his Countenance was like Lightning; and his Raiment white as Snow. Mat.xxviii,3 Alfo fhall the Elecl be in the Kingdom of Heaven, and are therefore clothed with white Robes. ^ Rev. vii. 9. Thirdly, Of the fliining Face of Mofes, The Face of Mofes became Exod.xxxlv. clear and fhining, by being Forty Days and Forty Nights by the Lord on Mount Sinai. How much more fhining fliall the Ele6l become, when they fhall be eternally by God in his glorious Kingdom, and fee him Face to Face as he is } Fourthly y 3-to Of HE A V E N. Fourthly^ By the Transfiguration of Chrill on Mount ^habor \ when his Raiment became jhining^ exceeding white as Snow. We can pirtly xonclude of this, what Glances andClearnefs the Ele6t fhall enjoy hereafter. Fifthly, By natural Images. We find in Nature many clear (hining Bodies, as diamond Glafs, and other precious Stones. Why hath God created them ? They are-certainly created for the Ufe and Diverfion'of Mankind j but the l.ord will alfo adrnonifh us by them of the Clearnefs which our Bodies Ihall have in Heaven. We might othf^rvvife repent that God had given fuchaclear Body tothefe lifelefs Creatures, thinking, why hath the Lord created the Sun, Pearls, Diamonds and fuch like, with fuch a tranfparant Body •, and us, who are created after his own Image, and are his handy Works, with fuch coarfe and dark Bodies ? Is Man the Lord of the World, the Sun the Servant of the World, the Pearl and precious Stones, the Ornaments of Men, Why hath the Lord given clearer Bodies unto the Servants than unto the Lord ? In the King- Rev. xxi. 23. dom of Heaven the Righteous fhall fhine forth as the Sun. ^his Kingdom hath no tietd of the Sun, neither of the Moon to fhine in it, for the Glory of God did lighten it, and the Lamb is the Light thereof . An heavenly Clearnefs fhall go forth from the effertial uncreated Light, which fhall enlighten all the Eled, wherein they fhall walk, and be enlightened by the Light of God's Countenance for ever and ever. This Clearnefs fhall confill in the perfecft Reftitution of God's Image-, in the happy Beholding of God's Countenance, and in eternal Praife. In the perfect Reftitution of God's Image. Jdam loft through his Tranfgreflion the Image of God, and the Lord did renew the fame by his gracious Promife concerning the Seed of the Woman, which Adam was to embrace through Faith. The Lord rencweth his Image daily in us by his Spirit and Word, when we do not refift the fame through Obftinacy •, which Image never becometh in this World entirely free from the Spots of Sin, but that the Remnents of Sin hangeth in us •. But in the eternal Life, the Image of God fhall be perfedly reftored both in Soul and Body. The Souls fhall fhine forth of the Knowledge of God's Myfteries, Ka. liv. 13. they fhall be taught of the Lord, and fhall know the Lord as he is. We 1 Cor. xiii.f. know God here in Part, and the Vail of Mofes is over our Eyes, as upon the Heart of the Jews : But the Vail fhall betaken away hereafter, and we fhall fee him Face to Face. We fhall then perfectly underftand the following Myfteries. ifi, TheMyftery of the Holy Trinity. How One can be Three, and Three Ohe, is wonderful and uninteligible for human Reafon, and we can therefore form only fome dark Thoughts thereof; It is a bottomlefs Pit, which our Underftanding cannot fathom ; hut in the eternal Life we fhall fee God perfedly as he is. idly^ 0/ H E A V E N. 311 idly. The Myfl-ery of the holy Incarnation of Chrift, who took on the human Nature in his perfonal Union. This is a Myftery, that the Angels defire to fee into. The Lord faid of Adam, Man is become like ' ^^^•..'- ^^• ene of us ; but we may fay, God is become like one of us : The Incar- nation of Chrift is a golden Chain of Miracles, unintelligible for human Reafon -, for the Creator is become a Creature ; the Father of Eternity is become a Birth in Time •, he whom the Heaven of Heavens cannot contain, laid concealed in a Womb ; he who upholdeth all Things, is held up on human Arms •, h^ who miintained all Things, is maintained by Woman's Breaft -, a Virgin has brought forth a Child -, Chrift is born of a Woman, his own Creature i the Mother v/as younger than the Child ; the Child was greater than the Mother ; the Spirit from Eternity is become Flefti in Time ; he has two Natures, and is but one Perfon ; Behold, what Multitude of Miracles is concealed in this Myftery ; but in the eternal Lite, this fhall not be longer hid from us, for we fhall receive perfe6l Knowledge thereof, and we fhall fee him as he is. Our Bodies fliall (hine forth as the Sun -, for they ihall be, 1. Clear, fhining and tranfparent. What would not the Learned give, that they might fee in this World, a tranfparent human Body, in order thereby to fee and be inftru6led in the wonderful Connexion and Being of this little World ; In the eternal Life, the Righteous Ihall receive glorified Bodies, like unto the glorified Body of Chrift, and fhall fhine forth as the Sun in all Eternity. 2. Spiritual. They fliall be equal unto the Angels, and Ihall not need eating, drinking, deep, nor any carnal Exercifcs. 3. Immortal. This Mortality fhall be fwallowed up by the eternal Life. TheEledl fhall never die ; In Heaven there is neither Sicknefs nor 2 Cor. v, 4. Death ; for as the Soul is immortal, alfo the Body (hall become immor- tal : When Sin, the Caufe of Death, is removed, then muft, alfo Death the Effed of Sin, depart. 4. Beautiful. The Bodies of the Righteous jfhall be like unto the Angels, yea like unto the glorified Body of Chrift : They who have had any Defedl in their Bodies in this World, fhall receive glorified Bodies without DefcfL. That our bleffed Saviour, had after his Refurreclion, the Holes in his Side, Hand and Feet, was not through any natural Infir- mities, but alone to confirm the Difciples in the Belief of his Refurredion. The Difciples were wounded in their Belief through his Death, but he healed this Wound, by convincing them of his Refurredion by thefe Holes in his Side, Hand and Feet. 5. Invifible. Their Bodies fhall be glorified Bodies, fo that carnal Eyes fhall not be able to fee them, as Chrift's Body was invifible after the Refjrreflion to the Difciples on the Road to Emmaus. 6. Free from natural Infirmities, as. Hunger, Thirft, Cold, Heat, Rev. vi. 16, Labour, Crolfes, Sorrow, and fuch like. 'They Jhall hunger no more, 71. •2 I neither 312 0/ H E A V E N. neither thirjl anymore, neither Jball the Sun light on them, nor any Heat : Rev. xxi. 4. jp^j. fj-jg Lamb, which is in the Midfi of the Throne, Jhall feed them, and Jloall lead them unto living Fountains of Waters : And Gcd fijall wife away allT'ears from their Eyes. And there fh all be no more Death, neither Sorrow, nor Crying, neither Jhall there be any more Pain % for the former Things are pajjed away. And how Ihall any Pain or Trouble befall the Eiecl, fince they fliall have, Rev, xxil. 4. The continual happy beholding of God's Countenance. They fjjall fee his Face, and his Name /hall be in their Foreheads. This beholding of God's Countenance ihall be, ifi. Clear. We fee God's Backparts here in this World ; but we fliall fee him hereafter Face to Face, as he is. This fliall be the greatefl: Joy of the Eled: in Heaven : For fincc God is the highefl: Good ; the greatefl: Salvation •, the greateft Joy -, the eflcntial Eight, Life and Salvation ; alfo fhall the beholding of God's Countenance be their greatefl: Joy, Light, Life, and Salvation, id. Glorious. If Chriil w.^s glorious in his Transfiguration on Mount T'abor, in the Time and State of his humiliation •, how much more glorious will he be at his Exaltation on God's right Hand. Aas ii 28 3^' Joyf^il- The Apoflle St. Peter faith thereof, thou fhall make me full of Joy with thy Countenance, It will be very joyful to fee, after a fevere Winter of CroflTes and Afflidions in this World, the Son of Pfal.xxxvi.8 Righteoufnefs come forth in his Glory : The Ele£f fiall be abundantly fatisfied with the Fatnefs of his Houfe, and he floall make them drink of Ifa. xxxv,io. ^^^ ^i^uer of his Pleajure. The Prophet Ifaiah faith, the Ranjcmed of p. , the Lord pall return, and ccme to Sion with Songs, and everlafting Joy upon their Heads. ^th, Pleafing. There is nothirg in the Univerfe, that can pleafe us -, but the beholding of the Holy Trinity fhall pleafe the Eled. The Royal Eccl. i. 8. Pfalmifl: faith, / will behold thy Face in Rightecujnefs -, 1 fnall be fatisfied, when I awake with thy Likenefs. Solomon faith, the Eye is not fatisfied with feeing. But in Heaven the Eye fliall be fatisfied with beholdi.ng God, who can alone fatisfy the Eye and Heart. c^th Not tedious. We grow weary and tired with beholding the Things of this World •, but the Ele6t fliall never be tired with beholding the Countenance of God in the Kingdom of Heaven ^ the more they behold God, the more they are drawn into a holy Defireand Joy. And of fuch fliall proceed. Eternal Praife. The Eled fliall have Fullnefs of Joy, and fliall fland before the Throne, and the Lamb, clothed with white Robes, having Rev. vli, 12. Falms in their Hands, and faying. Amen, Bleffing, and Glory, and tVif- dom, andThankfgiving, and Honour ^ and Power, and Might be unto cur God for ever and ever. Amen,. ^ IIL Of HEAVEN. 313 III. We will confider Heaven as a Kingdom of Righteoulncfs and Holinefs. Since then our blefled Lord and Saviour affures us, That the Righteous JJjall Jhine forth in the Kingdom of their Father as the Sun : Then we ought, being defirous to enter into this heavenly Kingdom, to drive after Righteoufnefs, as long as we are in this World, for none that doth Iniquity, ihall enter into the heavenly Jerufalem. No Man is Righteous by Nature : Wherefore Job faith, J^Vhat is Man, that he fljould be clean. Job xv. 14. und he which is born of a Woman, that he flmild be righteous? Neither can any one obtain the eternal Life by an imagined Righteoufnefs -, as the Pharifees did conceit ; who being ignorant of God's Righteoufnefs, j^^^^ ^ ^ and going about to efiablifli their own Righteoufnefs, have not fubtnitted themfelves unto the Righteoufnefs of God. We muft feek the true Righteoufnefs in the Lord Jellis Chrift, Whm God hath fet forth to Rom. iii.,2s> be a Propitiation, through Faith in his Blood,to declare his Righteoufnefs for the Remijfion of Sins, that are pafi through the Forbearance of God. The Lord hath ordained for the obtaining of this Righteoufnefs, cer- tain Means which are on God's Side, the Word, and the Sacraments j and on our Side, Faith. By Baptifm, the firft Sacrament^ we arc negenerated to a new Life in Chriftjefus. We become of Children of Wrath, Children of God ; the old finful Garment is taken away, and we are clothed again with a new Garment of Salvation, the Righteoufnefs of Chrift •, and we are affured of the fpiritual and eternal Life. We become alfo new Men in the Baptifm, receivirg the renewing of God's Image, by the Operation of the Holy Ghoft -, But, fince the Remnants of Sin cleaveth always by the rege- nerated, as long as they live in this World, therefore God ufeth the fecond Means, namely, the Word, whereby we are fandlified unto daily renewing •, for the Spirit of God kindles by. the Word a new Light in ourUndcrftanding, and new Defires in our Heart, tofubdue the old Adam, with all its Lufts and Appetites, and to walk in Newnefs of Life, accord- ing to the Command of God. And fince the old Adam is tough like a Viper, and liveth always again, therefore ha;:h God ordained and inftituted the fecond Sacrament, the Lord's Supper, whereby the new Life is llrengthened in us, and the Fruits of Righteoulnefs waxed, that as Chrift died for our Sins, we Ihould alfo mortify Sin in us, and as he rofe for our Righteoufnefs, we fliould alfo live in Righteoufnefs tor God and Man. For God, that we live according to his Word and Command, let the Spirit of God govern us, walk as Children of Light, and ferve him in Righteoufnefs and Holinefs all the Days of our Lite : For Man, that we behave our lelves juftly towards all, hurting none with free Will, confidering, That the Unrighteous fhall not inherit the j cor. vi. 6. KingdorH of God. This is, * Faith. 2H Of HEAVE N. Faith. Which fhall embrace the Righteoufnefs of Chrift, and Ihine forth in an unpuniHiable and jufb Converfation towards Men: He who will obtain the Crown of Righteoufnefs, and he who will enter into the Life-everlafting muft walk in Uprightnefs. For in the Way of Right t^- Pro. xii. 28- oufnefs is Life^ and in the Fath-Way thereof^ there is no Death. O Merciful Lord God, heavenly Father, who hath created us to the eternal Life, in thy beloved Son Jejus Chrijt, and upholdeth the fpiritual Life in us by thy Words and^ Holy Sacraments, affift us with thy Holy Spirit, and gracioufly firengthen us, that we may live fo in this World, that we may hereafter obtain the eternal Life in thy heavenly Kingdom, which fhall continue for ever without END, F J N I S. THE WHOLE SYSTEM OF THE XVIII ARTICLES O F T H E Evangelical unvaried Confession, Prefented at AUSBOURGH, T O T H E Emperor CHARLES V. BY THE Proteilant Pr/;/^^i and States: The Eledor of Saxonj^ the Margrave of Brandenhotirg^ the Duke of Lune?ibourg, the Landgrave of Heffe ; Wolfgangs Prince of Anhaiilt ^ the City of Nhirenberg^ the City of Rciitlingen. And read publickly in the DIETy the 30th Dry of Juric, 1730. TO BE COMPARED WITH, The TRANSLATIONS of the MORA?^IANS, Printed at London in the Year 1749, wherein mofi: the Half hath been left out. N E rr ~ r R K: Printed by J. Parker and W. Weyman, at the New » - Printing- Ofiice in Beaver-Street^ MrccLV. ARTICLE I. Of the Holy Trifiity. )9()Q;)§C)^€> IRST we teach and believe, with one Confent, according to S^^"?'^ the Ccncilium Nicenum ; That there is one only Divine w* '^^ I^t-ing, which is named, and truly is, God. Yet in this ww^*-ww one Divine Being there are Three Perfons, equal in Power, and co-eternal, God the Father, God the Son, God the Holy Ghoft : All Three one Divine Being ; which is eternal, without Farts, without End, of immenfe Power, Wifdom and Goodnefs -, Maker and Preferver, of >all Things, both vifible and invifible. By the Word Per/on is not underftood a Piece, nor one Property cxifting in another, but one who fubfifts by himfelf ; whioh Word is ufed of the Fathers in the fame Way and Meaning- Therefore, we reje6t all Hereticks teaching the Contrary, as the Maniohiei, which taught that there are two Gods, the One as the Author of all what is Good, and the other the Offspiing of all Evil. Item. We rejedl xhtVakutineans^ Arriajis, Euromians^ Ma/: ometijls, and all that hold to their Errors, as the Samofateni old and new ones, fuppofing that there is but one Perfon, making of the IVord^ and the Ghoft, fophiftical Perverfions, faying, that thcfe two, are not two Perfons, but that mentioning Wcrd^ did only fignify a bodily Word, or Voice, and that the Holy Ghcft v/as but a created Motion in the Creatures. ARTICLE II. Of the Original Sin. It is taught amongft us, that fince the Fall of JJam, all Men naturally ingende'red, are conceived and born in Sin, that is, tht-y from the very Womb, are full of evil Lufts and Inclinations ; and have by Nature, no true P>ar ot God, nor true Faith in God ; neither can they have : Alfo this innate Difeafe or Original Sin, is truly Sin, and condemns under God's eternal Wrafh, all fuch whoare not born again through Water and the Holy Ghoft. Therefore we reject the Error of the Pdageans^ another Se6l holding, that Original Sin is no Sin, making thereby Nature pious by natural Po\Yer, to the Reproach of the Sufterings and Merit ofChrift. ARTICLE III, [ 4 ] ARTICLE III. ^ OfChrlfi^s htcarnation, and his Atonement. We alio tench, that God the Son became Man born or the pure Virgin Mary : And that the two Natures^ the Divine and Human in one Pcrfon, being infeparably united, are one Chrill, \v1k) is truc.tGod and Man, who .was truly born, fuffered, was crucified, dead and buried, to the End that he might be a Sacrifice, not only for Original Sin, but alip for all other Sins, and appeafe God's Wrath. Itn/i. That the fame Chriil^ defcended into Hell, and on the third Day truly arcfe from the Dead -, and afcended into Heaven, fitting at the right Hand of God, that he may reign for ever over all Creatures, and govern rnen:i •, that he through the Holy Ghofb, may fandify, pLirify, ftrengrhen and comfort ail who believe on him ; and gives them Liife, and imp;arts to them manifold Gifts and good Things, prote6ting and defendiP/pf them asrainft the Devil and Sin :. Alfo that the fame Lord JefiiS t hrfft vviil at l?it com.e openly to judge the Qiiick and the Dead, according tothe Apoitles. {Symk Jpcjl.) A P. T I C L E IV. Of Jujlification by Faith, We alfo teach, that we cannot attain Fcrgivnefs of Sins andRighteouf- nefs before God through our Merit, Work or Satisfa<5lion \ but that we obtain Pardon of Sins, and are made.righteous before God, out of Grace for Chrift's Sake, through Faith, whereby we believe, that Chrift hath fufFered for U9, and that for his Sake, Sin is forgiven us,,, and Righteouf- nefs and eternal Life, beftowed upon us ; for it is this Faith, which God will account and impute for Righteoiifncfs before him, as Faid fays, Rom, iii. and ver. 4. A R T I C L E V. Of the Mimfl&rs of the Gofptl^ or of the Preaching of the Gofpel. For the attaining of fuch Faith, God hath inftituted the OfFiCeofa Preacher -, hath given the Gofpel and the Sacraments, vv hereby as through Means, he gives the holy Spirit: Which Gofpel teaches, that we through the Merit of Chrift, not through our own Merit, have a propitious God, if fo be, that we believe it. Therefore are rejefted, the Anabaplifis and others, who teach, that we obtain the holy Spirit, without the external Word of the Gofpel, by our own Preparation, Thoughts and Works* ARTICLE Vr. [ 5 ] ARTICLE VI. Of good JVorks following Faith. 'We f'jrthcrr teac:h, that even fiich Faith fliall brino; forth good Fruirs, and good Works ; and that a Man muft do all Kinds of good Works, which God hath comniiPided, for God's Sake •, but mufl not truft in fwch Works, to merit Grace before God thereby ; for we receive For- givnefs of Sins and Righteoiiinefs, through Faith in Chrift ; as Chrift himfelf fpeaks, IVhen ye have done all ^ fay we are unprofuahls Servants. AiVibrofc y^/J, that the Fathers teach. God hath determined, that wholbever believeth in Chriil, fliall be laved •, and ftGrthircugh Works, but only through Faith, without Merit, hath the Forgivnefs of Sins, ARTICLE VIJ. Of the Chrifiian Church. We alfo teach, that there is, and at. all Times miifl: remain, a holy Chriftian Church, which is the AiTembJy or" all Believers -. in which the Gofpel is preached purely, and the holy S.iicraments adminiftred agreeably to the Gofpel . For this is enough towards true Un»ty of the Chriitiaii Churches, that they be nnaniirious in hearing, in preaching the Gofoel according to its pure Senfe, and adminiilring the Sacraments, accorcinn- to the Word of God j nor is it neceiTary to true Union, of the Chrift lan Churches, that every where uniform Ceremonies, which are eflabliHied by Men, fhould be held, as P^.^t/ lays, Eph. iv. One Body^ one Spirit^ as ye are called^ in one Hops of your calling: One Lord, one Faith ^ one pjifin. I C L E VIII. In the Church are good and lad One's amongfl' one another. Item. Although the Chriftian Church, is properly nothing elfe, but the Afijmbly of all B.dievers and Saints, yet fmce in this Life many faife Chriftians, and Hypocrites ; yea open Sinners, remain amidfl: the Godly, the Sacraments are notwithftanding valid, although the Priefts by whoni they are adminiftred, be not pious, as Chrift himfelf has intimated. The Pharifees jtt in Mofes Seat^ Szc. The Donatifts therefore, and all who hold other wife, are rejefted. ARTICLE IX. Of the holy Baptifm. Concernin gBaptifm, we teach, that it is neceflary ; and that through it, • Grace is offered. That Children alfo ought to be baptized, who through fuch [ 6 ] fuch Baptlfm, are delivered unto God, and become pleafing to him; Therefore we reje(fl the z^;/^^^/'///?/, teaching, that the Baptifm of Infants is unbecoming. A R T I C L E X. Of the Lord'*s Supper. Concerning the Lord's Supper, we teach thus, that the true Body and Blood of Chrift are really prefent in the Lord's Supper, with thf^ vifible Bread and Wine •, and are there imparted and received : Therefore we alfo rejeft the contrary Doctrine, ARTICLE XL Of ConfeJfioHy or Ahfolution. Of Confeflion and Abfolution, we teach, that private Ahfolution lliould be kept up in the Church, and not let drop. Although in Con- feflion, there is no NecefTity to recount all IvHfdeeds and Sins, fince this is alfo impoflible. Pfal. xix. Who can tell how oft he offendeth P ARTICLE XII. Of Repentance. Concerning Repentance, it is taught, that thofe who have finned after Baptifm, when they come to Repentance, may obtain Remifiion of Sin, and Abfolution fhall not be refufed them by the Church, when they do repent. Now. true and right Repentance is properly Sorrow and Grief, or to be in Terror on Account of Sin ; and yet, on the other Hand, to believe in the Gofpel and Abfolution, that Sin is forgiven, and Grace purchafed, through Jefus Chrift •, which Faith, does again comfort and pacify the Heart. Afterwards, Amendment fhould alio follow, and that a Man leave off from Sin ; for this fliouid be the Fruits of Repentance, as John fays. Mat, iii. Bring forth Fruits meet for Repentance. Here they are oppofed and rejeded, who teach, that thole who have once been pious, cannot any more fall : Alfo are rejeded the Novaiiani^ who denied Abfolution to fuch who had finned after Baptifm. Item. They are rejeded, who do not teach, that one obtains Remii- fion of Sin through Faith, but through our making Co.npenfation. ARTICLE XIIL Of the Ufe of the Sacraments. We teach of the Ufe of the Sacraments, that they were inflituted, not only to be Marks, whereby Chriilians may outwardly be know©, but [ 7 ]• but that they are Marks and Teflimonles of the Divine Will towards us, to the awakening and ftenthening of our Faith thereby. Wherefore they alfo require Faith, and are then rightly ufed, when one receives them in Faith, and. by them (Irengthenshis Faith. ARTICLE XIV. Of the Church Government^ or Regulations. Goncerning Church Government, we teach, that without a lawful Call, no one fhall publickly teach or preach, or adminiflcr the Sacraments. ARTICLE XV. Of the Church Ordinances made by Men. We teach thereof, that thofe fhould be kept, which can be kept with- out Sin, and which ferve unto Peace and good Order in the Church, ascertain Holidays, Feilivals, and the like j but v/e inftrud at the fame Time, that the Confcience muft not be burdened therewith, asiffuch Things were neceflary to Salvation, For touching this, it is taught, that all Ordinances and Traditions made by Men to that End, to recon- cile God, and merit Grace thereby, are contrary to the Gofpel, and to the Doctrine of Faith in Chrift: ; fuch as the Promifes in the Cloiflers, and other Inftitutions of the Difference of Meats, and Days, ^c. in Hopes of purchafing Grace thereby, and to fatisfy for Sin, are unbe-, coming (unneceffary) and againft the Gofpel. ARTICLE XVL. Of Civil Government: Concerning the State and fecular Government, we teach, that all Ma- g'ftracy in the V\'orld,and fettled Governments, Laws, and good Order, were created and inftituted by God •, and that Chriflians may, without Sin, bear the Office of Rulers, Princes and Judges •, and may, agreeable to imperial Statutes in ufe, decide Cafes, and pronounce Judgment, may punifli evil Doers with the Sword, carry onjull Wars and Fights. Alio, Chriflians may buy and fell, take an impofed Oath, have PoffefTions, live in holy Wedlock, i^c. Here is rejefled, the Opinion of the Anahapifls^ teaching, that none of the above mentioned Things are confifling with the Charaders of a Chrift'-an. Alfo we rejed, that Notion of Chriflian Perfe(5lion of them which fay, that bodily leaving of Houfe and Home, Wife and Children, and divefiing ones felf of the forementioned Parti- culars, is the Chiiflian Perfedion. To which we Anfwer, this alone \i the right Perfeftion, the true Fear of God, and true Faith in God ; for the Gofpel doth not inculcate an outward and temporal, but an inward and eternal; r 8 ] eternal Situation, (Being) and Righteoufncfs of '.ht Heart-, and dot^ not overturn fecular Rule and Government, nor Marriage -. But requires, that wd account all this as the real Ordinance of God, and in fuch States, each according to his Vocation, fhevv forth Ghriftian Charity, and right good Works. Therefore it is the Duty of Chriftians, to be fubje6t to the Magiftracy, and obedient to its Commands, in every Thing that can be done without Sin -, for if indeed the Magiftrate's Command can- not be done without Sin, one muft obey God rather than Man. yl^s iv. ARTICLE XVII. Of the laft Judgment, We alfo teach, that our Lord Jefus Chrift will at the lafl Day come to Judgment, and will raife up all the Dead. To the Eled, and to Be- lievers, he will give eternal Life, andeverlafting Joy : But wicked Men, fand Devils, he will condemn to Hell, and everlaftiiig Punifhmerit. Therefore are rejeded, the Anabapt'rfts^ holding, that the Devils and damned Men, fhall not have eternal Fain and Anguilh, Alfo we rejedt thof judaical Dodrines, (raifing alfo nowj that before the Refurredion of the Dead, the Saints and Godly, fliall have a worldly Kingdom, and Ihall extirpate all the Ungodly. iuna . A R T I C L E XVIII:"'-^''^^^'^^ Of free mil. Concerning free Will, it is taught, that Man has in fome Meafua-, a free Vv^ill, to Jive hont ft outwardly, and to chufe thofe Things, which Reafon comprehends. But without Grace, Help, and Operation of the holy Spiiit, Man is not able to be pleafing to God, heartily to fear God, toiove or to believe in him, or to caft away out of the Heart, the innate evil Lufts ; but flich Tilings are cffefted through the holy Spirit, which is. given through God's Word : For P^k/ fays, i Qr. ii. The nctural Man receiveth hot the Things of the Spirit of God. And that it may be known, that hcreia we teach nothing new, thefe are clear Words of the foremeniioned Fzthtv J ng if} ifi, Hypognotiks^ Book III. We acknowledge, that there is in all Men a free Will -, for they all have a natural im.planed Underftanding and Reafon : Notthr.i they are able to tranfadt any Thin^^ with God, as from the Heart to love God, and to fear him •, but only in external Works of this Life, they have Liberty to chufe Good or Bad. The Good I mean, which Nature is able to do ; as to work in the Field, or not, to eat, to drink, to go to a Friefid, or not, to put on or put off a Garment, to build, to take a V/ife, to follow a Trade, and to do luch like Things, which are profitable and Good : All which, however is not, neither fubfifts without God, but all is from him and tlirough him. [ 9 ] him. On the other Hand, Man can alfo, out of his own Choice, cntcrprizc fomething bad ; as to kneel down before an Idol, to commit Murder, Uc. ARTICLE XIX. Of the Caufe of Sin, Concerning the Caufe of Sin, it is taught among us, that although God Almighty created and upholds all Nature ; yet the perverfe Will doth work Sin in all who are wicked, and Contemners of God ; fuch as is the Will of the Devil, and of all the Ungodly, who, as Godv/ith- drew his Hand, turned himfelf from Good unto Evil, asChrift {peaks, John viii. The Devil, when he fpeaks a Lye, fpeaks cf his own. ARTICLE XX. Faith and good fVarks^ further explained. In the latter of thefe we are falfly blamed, that we forbid them j for in our Writings ofthe Ten Commandments, and others, we demonllratc, that we give needful and fufficient Inftru6lions and Exhortations of right good Works, whereof in old Times little has been taught. But they did rather work and force in a childifh Manner, in all their Sermons, upon unnecelTary Works, vide. Rofarys Service of the Saints to become a Monk, Pilgrimage, 6fr. Of fuch Trifles our Antagonifts don't boaft fo much now, as feme Time paft ; yea they have learnt to fpeak of Faith, whereof they did not preach nothing at all in Time paft. But now they teach, that we are juftified before God through Works not alone, but joining Faith in Chrift Jefus, to it, faying. Faith and Works juftify us before God. Which Saying, can bring moreComfort than when Dependence on Works is taught. Now, forafmuchas the Do(5lrine of Faith, which is the chief Point In Chriftianity, had for fo long a Time not been infifted upon, (which can- not be denied, but the Doftrine of good Works hath been preached everywhere,) our Preachers hath given the followingExplanation about it. Firji., That our Works are not able to reconcile us with God, and purchafe Grace. But tjiis is effedled only through Faith, when one believes, that our Sins are forgiven us for Chrift'sSake, who alone is the Mediator to reconcile us to God. Whoever now ibppofes, that he can, by Works, accomplifh this, and merit Grace, he defpifes Chrift, and feeks a Way of his own to God, contrary to the Gofpel. 7 his Doftrine of Faith is openly and clearly treated of by Paul, in divers Places ^ p^ir- ticularly in Eph. ii. By Grace we are faved, &c. And that herein no new Senfe is introduced, may be demonftrated out of Augufiine^ who treats of this Point diligently ; and teaches, that we, through Faith in Chrift, obtain Grace, and arejuftified before God, and not through Works, B as •?K4 ^•■^f^v--^^:^^.- [ 10 ] as the ancient Treatife de Spiritus i i^- Litera, fhews throughout. Now although this Dodlrine is much defpifed by People, who have experienced no inward Trial •, yet it is found, that to poor and frighted Confciences, it is very comfortable and wholefome ; For the Confcience cannot come to reft and Peace through Works, but only through Faith, when it certainly concludes within icfelf, that for Chrili's Sake it hath i gracious God, as Paul hys, Rom. v. Being jujlificd l^ Faiths %^e have Peace vj'ith God. This comfort has in termer Times not been inculcated in Preaching ; hut the poor Confciences were put upon their own Works ;■ And various Works were undertaken. For fome were- driven by Con- cience into Cloifters, in hopes of purchafing Grace there, by a Monaftic Life ; others have invented other Works., whereby to ment Grace and fatisfy for Sin. Many of thele have experienced, that thereby a Man arrives not at Peace ; Therefore it became ncceffary to preach this Doflrine of Faith in Chrift, and diligently to purfue it, that Men might know, thu only through Faith, without Merit, we lay hold on God's Grace. Here w; make DiftiniTtion, and don't fpeak of that Faith or Knowledge which even the Devils and Wicked may have, which alfo believe the Hiftory, that Chrifl fufTered, and raifed from the Dead -, but we fpeak of that true Faith which believes, that we through Chrift, do obtain Grace and the Forgivenefs of Sin •, and he, who knows that through Chrift he hasagraciousGod, calls not upon him, and is withGUtGod,islike the Heathen : For the Devil and the Wicked do not believe this Article, the* Forgivenefs of Sin ; and therefore they are at Enmity with God, cannot call' upon him, nor hope any Good from him ; Wherefore, according to this, if the Scripture fpeaks of Faith, calls not by that Name fuch a. Knowledge as the Devil and Wicked Men have ; For con- cerning Faith it is thus taught, Heb. xi. That Faith is, not only to know the Hiftories, but to have a Confidence towards God of receiving his Promiie. And Jugujiinus alfo puts us in Mind, that we are to under- ftand Faith in the Scripture Meaning, fo much as Confidence towards God, that he is gracious unto us, and not fuch Knowledge only of the 4^iflories as the Devils alfo have. Further it is taught, that good Works Ihall and muft be done ; not that one fhould truft in them to merit Grace thereby, but for God's Sake, and to the Praife of God •, yet Faith doth always alone lay hold of Grace and P'orgivenefs of Sin. And fmce through Faith the Holy Ghofl is given, thus alfo the Heart is made fit to do good Works -, for before that it is fo long without the holy Spirit, it is too weak •, aid befides, it is in the Power of the Devil, who compels poor human Nature to many Sins ; as we fee of the Philofophers, who undertook to live honeftly and unblamably, yet have not accomplifhed it, but have fallen into many great and open Sins . So it goes with that Man who is without the true Faith, and without the holy Spirit, and governs himfelf by his own human Powers alone. Therefore [ 't ] Therefore the Dodrine of Faith is not to be reproached, as if it did forbid good Works, but rather to be recommended, for that it teaches to do good Works, and offers help whereby one may obtain to good Works : F'or without Faith, and without Chrift, the human Nature and Abihty is by far too weak to do good Works ; as to call upon God, to have Patience in Sufferings, to love one's Neighbour, diligently to dif- charge Offices intruded to us, to be obedient, to avoid evil Lulls. Such high and right Works cannot be done without the Help of Chrifl, as he himfelf fpeaks, John vi. Without me you can do nothings &c. ARTICLE XXL Concerning the JVorJhip of Saints. Our People teachthus, that we ought to think of, or on Saints, in order Co ftrengthenour Faith, when we lee how Grace was fhewn unto them, and how they were helped through Faith, that fo we may take Example from their good Works, each according to his Calling- For Inftance, your Imperial Majefl:y may well take the Example of King David to follow him in fighting againft the Turk ; for you Hand in the fame Office to protedl your Subjects ; But it cannot be proved by Scripture, that a Man fliall call upon the Saints, or feek help from them •, for there is but one only Atoner and Mediator appointed between God and Man, Jefus Chrift. i 'Tim. ii. Who is the Saviour, the only High Prieft, the Mercy Seat, and Interceffor with God, Rom. viii. And he alone has promifed, that he will hear our Prayer. This alfo is the higheft Worfliip, according to the Scripture, that a Man from the Heart feek to and call upon this fame Jcfus Chrift, in all Needs and Concerns. If any Man fin, 1 John fi. we have an Advocate with the Father .^ J^fus Chri/i the Righteous. .. ■■' \_ConcIufion of the foregoing XXI ARTICLES.] This is pretty near the Whole of the Dotlrine which we teach and preach in our Churches, to inftruct and comfort the Confciences, and to edify the Faithful, fince we would not chufe to bring our Souls and Bo- dies into the higheft and greateft Danger before God, by abufing and prophaning the Name or Word of God ; or to carry to our Children, a Do6trine not conformable to the pure or found W^ord of God, and the Chriftian Truth, as an Inheritance. And whereas our Do6lrine is grounded clearly on the Word of God ; yea,_itis not againft the Catholick, and even iho. Roman Church, (as it can be evidenced by the Writings of the Fathers.) We piefume, that our Antagonifts have no Keafon at all to quarrel with us abouc the above- mentioned XXI Articles. Therefore, we think, that thofe holding us a* Separatijls 2nd Herelicks, a(5l, and do entirely, unkindly, impudently, and againft all Chriftian Unity and Love, which alfo rcjecl and fcpaiate us [ 12 ] US without any Reafon of the Word of God. For, the Diflenfiori and Queftion is principally about fome Traditions and Abufes. Whereas now no Unreafonabknefs, or Want in our Doflrine, can be found in the fundamental Articles ; and thefe our ConfefTions, arc godly and Chriftian. The Bifliops ought to ufc more Mildnefs, altho' there is fome Want of the Traditions among(i us^ tho* we hope to be able to give convincing Reafons tor, why amongft us, fome Traditions and Abufes are abrogated. Of ARTICLES, wherein there are DiJpnJienSj and cf the Abufes which are abrogated. PREFACE. Whereas now in our Churches, nothing is taught contrary to the Holy Scriptures, or the Catholick Chriftian Church, but only fome Abuft'S are altered, which fucceffively of itfdf did creep in^ and are partly eftabli- fhed by Violence : Therefore, it will be neceflary, to give alfo an Ac- count of them •, and to give Reafons why they have undergone an Alte- ration, to fhew your Imperial Majefty, that there has been nothing donef by us impudently, or in an unchriflian Manner-, but that we are, by tha Word of God, (which is to be efteemed higher than all Cuftoms or Tra- ditions) forced to procure fuch Alterations,] ARTICLE XXIL Of the two Kinds of Sacraments. Unto Laymen we diflribute the Sacrament under the two Kinds, by Reafon of its being an exprefs (clear) Precept, or Command, of Chrift fo to do-. Mat. xxvi. 27, Drink ye all of it. Here Chrift commands that they ITiall drink all of the Cup. And to prevent, that No-Body may tempt to explain thcfe Words in a wrong Seiife, as if the Cup did belong to the Prieftonly, the Apoftle P^«/ fhev/s, i Cor. xi. that^the whole Church 2i^ Corinth., did receive the Sacrament under both Kinds ; And this Cuftom did remain along Time in the Church, which can be prov'd by the Hiftory and Writings of the Fathers, Cyprianus mentions in feve- ral Places, that in his Time the Cup hath been given to the Laymen. Alfo Hieronymus fays, that the Priefts gave the Blood of Chrift unto the People. In the fame Manner commands the Pope Gelafus^ not to fepa- rate the Sacrament, And by all thefe, there is no Canon found, intimating to receive only one Kind of the Sacrament. Likewife, no body knows at what Time, and by whom this Cuftom (to receive only one Kind) is introduced ; tho' the Cardinal mentions at what Time it was appro- ved of h»eing abrogated. Now it appears clearly, that all fuch Cuftoms, introduced [ '3 I • introdueed againft the Word of God, and the old Cannons. It was there* fore not allowed to burden, force, or trouble the Confciences of fuch that defired to receive the Sacrament, according to Chrift's Inftitution, but to refufe it to them contrary to Chrift's Ordinance. And fince the Separation of the Sacraments is contrary to Chrift's Ordinance, wd alCb made an End to the cuftomary Froceflions with the Sacrament?. ARTICLE XXIII. Of the Marriage of the Priefis. There hath been univerfal Complaints of all Men, oflow and high Extradion in the World, againft the great Unchaftnefs and Diffolutenefs of the Priefts, which had not the Gift of Continence ; and fuch abomi-- nable Crimes did rife up to the highell Degree : Now, to prevent fuch great and manifold abominable Scandals, Adultery, and other Unchaftnefs, fome of our Priefts did marry 5 g^Mng this Reafon for it, that they have been obliged, and neceflitated, by the ftrong urging of their Confciences, fince the Scripture teaches, that Matrimony is ordained by God, to prevent Unchaftnefs, as Paul fays. To frevent Fornication^ let every one have his own Wife. Item. It is better to marry., than to burn. And aiS Chrift faith, they don't all comprehend the Word i wherewith Chrift intimates^ (who knew well, what Man is) that there are but few having the Gift of Continence. For God created one Man and one Woman, Genejis i. NoWj whether it is in the Power of Man, without an efpecial Grace of God, through ourownUndertakingandPromife, to alter, change, or make the Creatures of the moft high God better, it is evidenced by Experience too clear. For, what good, honeft, chafte Life, what Chriftian and honeft Con verfation did follow fuch Undertakings by many ? What abominable and terrible Noife, and what grievous Torment upon their dying Hour, many felt in their Conlciencc, tis evident, and many did confefs themfelves. Therefore, fince theWord andCommand of God, may not be altered by Laws and Promifes of Men, the Priefts, and other Clergymen inConfideration, of this, and many otherCaufes, were married. We can alio demonftrate by the Hiftory and Writs of the Fathers, that the Priefts and Deacons have been married in old Times, i Tim. iii, A Bifhop then mufl be blamelefs^ the Hujband of one Wife. We know, that in Germany^ firft 400 Years, the Priefts have been forced to this Promife of Continence, and violently divorced, which all and every one refifted fo ftrongly and hot, that an Archbifhop of Mentz^ proclaiming this new Command of the Pope, was almoll killed by a Mob of the whole Clergy : Which Interdid was undertaken in fuch a hafty and impudent Manner, that the Pope at that Time not only forbid the future Marriages of the Prieft, but even he divorced the Matrimonies %Yhich [ H ] which were already contra6tcd. Which is not only againft all divine and natural Laws, but alfo intirely againft the Canons (_made by Pope-s themfelves) and the moft notable Concilia. It hath been no lefs obferved by many high, noted, pious, and pru- dent Men, that fuch forced Celibacy, and the bereaving of the matri- monial State (which by God is ordained and left free by him) never produced any Good, but rather many great and heavy Vices, with much Badnefs. A certain Pope himfelf, -vid. Pious II. as his Hiflory fliews, hath had often Occafion to fay thefe Words. There may be fornc Reafon, why the Matrimony is interdicted unto the Clergy -, but we have much higher, greater and importanter Caufes, to let them have, and enjoy the Liberty to marry. This Pope, as a prudent and fkilful Man, hathhad, without Doubt, great Reafons to fay fo. Therefore, we have the Confidence, with the greateft Submiffion to your Imperial Majefty, as a Chriftian and moft glorious Emperor to confider moft gracioully, that in thefe laft Times, whereof the Scripture admoniftieth, the World grows from Time to Time worfe, and Man- kind more corrupted and weaker. » It will be no lefs neceffary, needful, and Chriftian like, to make ufe of this Confideration, that if Matrimony is forbidden, worfe and more abominable L^nchaftnefs ^nd Vices may incrcafe in Germany ; For no Body can by any Means alter, or ordain thefe Things more wife and better than God himfelf, having inftituted Matrimony to help human JFrailty, and to avoid Unchaftnels . And this is alfo intimated by the old Canons. The Rigour of Ordinances muft be indulged, by Reafon of human Weakneis, and to prevent a greater Evil ; And it will be very needful in thisRefpect. For what harm can the Matrimony of the Priefts do to the C^holick Church -, efpecially the Faftors, and them that officiate. It is probable, that there will be a Want of Priefts and Minifters, if this rigorous Command fhould indure any longer. And whereas now, the Matrimony of the Pricft is founded on the Command and Word of God-, and that Hiftory proves, that the Priefts have been mar.ned, and the Promifeot Continence hath caufed fo many abominable andunchriftian Scandals, Adultery, unheard jand deteftableUn- chaftenefs, and abominable Vices •, which, even by the Canonicks and Courtezans at Rome hath been owned, and moft lamentably reported -, that, by fuch fnocking and deteftable Vices, the Anger of God muft needs be provoked. It is confequently to be lamented, that a Chriftian Marriage is not only forbidden, but fome undertook alfo to punifh it as a heavy Crime. It is known, that the Matrimonial State is very much recommended in the Imperial Laws, and in all Em.pires wherever Laws have been eftabiiflied ; except in our Times, it has begun to torment People innocently, (only for Marriage SakeJ and more efpecially the Priefts, who ought to be indulged before ethers. And this is not only committed [ '5 ] committed againft the Law of God, but alfo againO: the Canons. Paul, 1 Tim. \v. calls the Dodrine forbidding Marriage, a BoBrine of the Devils. Even Chrift hi mfclf faith, John viii. The Dei'il is a Murderer from the Beginning ; which agrees very well, that to forbid to marry, is a Dodlrine of the Devils, more efpecially, if it is maintained with Bloodfhed. But, fince no human Law can abolifh the C:om.mand of God, even fo can no Promile or Vow altej the Word of God : And for ^his Reafon, Cypricinus giwes this Council, That the Women, not having the Gift of Continence, may marry: Epiflle II. faying. If they wont keep Chaftnefsj nor can, it is belter to marry, than to fall by their Lufls into the Fire •, and that they fhould be careful, to give no vScandal to the Brethren or Sifters: And for all this, we obferve in all the Canons, a great Indulgence and Condefcenfion, towards them that have done a Vow in their Youth i in which Age, the Priefts and the Monks came, for the . moft Part, by Ignorance, into, fuch a. State. . ART I C L E XXIV. 0/ ibe Mafs, We are blamed without a Caufe, that we have abrogated theMafs; ■ for it is manifeft, that (vv'ithout praifing ourfelves) it is kept by us, with greater Devotion aud Earneftners than by our Anragoni(l:s. Wc alfoinftru(ft the People, with the greateft Deligcnce, very often, about the holy Sacrament, to what Purpofe it is inftituted, and how to ufe it ; namely, to comfort the terrified Conferences therewith, whereby the Peo- ple are allured to the Sacraments and the Mufs. In the m.san Time, we do give Inftruflion of the Hetorodox Dodrine againft the Sacrament. We know of no notable Alteration in the publick Ceremonies of the Mafs made by us, except that, in fome Places, High German Songs are ufed to inflruer to mend but not to deflroy. In the'famc Man- ner teaches the . L^w of Canonites, 2, 9, 7. C, Sacerd&fes. And Chap. OVes. ^«^z(#/;? in his Epiflle againft P/f//7/«^i:j, writes, JVe (hall not obey the Bifljops, t ho* they are la'WfiSly chofen^ if they err-, or if they teach and crdain any Thing againjl the Scriptures. That how at prefent the Bifhops lave Right snd Power to aft in fdme Cafes by the Force of the Law, namely, about Marriage or Tithe' is .only by human Laws : But if they fhould adt in fuch Cafes iinlawful, it is the Duty of the Princes, (they may do it willingly or un- willingly) to procure or to do Juilice to their Subjedls, in Order to prevent Difconterit and Rebellion. 'Tis alfo difputed and queftioned, whether the Bifliops have a Right to cre61: Ceremonies in the Church, about the Difference of Meat, about Feaft Days, about the Diftindlion in the Orders of the Clergy : They that afcribe to the Hi (hops thefc Powers, allege for their Proofs the Words of Chrift, John xvi. 12.^ 1 have yet many Things to fay unto you,' but yoii cannot hear them now : Ho'what, 'when the Spirit of Truth is come, he will guide you unto all Trutp. They" alledge alio the Words, Aols, where they have forbidden the Blood, and to abftiiD-from the ftrangled Things, They ufe likcwife for their Proof, the Alteration of the Sabbath Day, which is done (as they imagine) againft the Ten Commands, and no Inftance is moretjfed to prove their Opinion than thefe, defiring to dernbnftrate thereby, that the Power of the Chmch is great, fmce fhe difpi^nfed about the Ten ■ Commands, and made an Akeration therein. But our Party (People) teaches in this Qiieftion thuSj that the Blfhops have no right to eftablilh any Thing againft the Gofpel, as it is mentioned in the foregoing, and as the canonical Laws fliews in the whole ninth Diftinftion. Now this is openly againft: the Word and Command of God, to make Ordinances in View to fatisfy by them for our Sins, and to merit Grace ; For the Glory of Chrift'.s Merits is thereby offended, of blafphemcd, if we by fuch Ordinances undertake to merit Grace ; It is alfo maniteft, that in thefe Refpecls unfpeakable Ordinances are intruded, and in tht mean Time the Do6lrine of Faith, and the Righteoufnefs by Faith, hath been fuppreffedj and kept under. It is known, that moft every 1 57 J •every Day, new Feaft Days, new Feaft Commands, new Ceremonies, ,new Adorations of the Saints have been inftituted, in order to merit by fuch works Grjace, and all good Things from God. Item. Them thj^r .eflabliflx .human Oi:danances, a<^ by it againft the Command ,bf God, making more Sins in the Commands about Meat-Days ,and fuch like, ^c. •bur;thening Chriftendom with the Bondage pf the Laws^ -even as it there -was or flipuld be amongft the Chriftans fuch a Worfhip, like tbe Levi- tical CEcQnomy, which God fhould have commanded unto the Apoftjcs and the Prophets, to eftablifh fuch Things, as fome write thereof. We •have good Reafon to believe, that fome BiOipps have been feduced by the Law of Mofcs, which was the Offspring of fo many unfpeakable Ordinances, that it was a mortal Sin, if a l^ody was a Working with his Hands upon a Feaft Day, (efpecially when it was done without Defigntp give a Scandal to others.) A mortal Sin it was, if a Body negleft the ^cven Times, (of reading and prayingj that fome Meat fhould fpoil the Con- fcience -, that feafting flaould be a Work of meriting Grace, or reconcile God ', that' the Sin in a referved Cafe was not forgiven, except the Re- ferver of the Thing is fpoken firft, tho' the canonical Laws don't fpea.k of the Uefervation of the Guilt, but of the Church Difcipline, (prPunifli- menc.) And from whence have the Bifhops Power and Right to intrude fuch Ordininccjs unto Chriftendom, or to intangle the Cpnfciences ; for .Peier in the y/^-s iorbidsj to put a Toke upon , the Neck of .the Difciples. And Paul fays to the Corintbiam^ that unto him was given the Power to mend^ but net to defiroy : Why do they then n^iultiply Sins by fuch" Infl^- tutions •, for we ha\'e plain Scripture Proofs, wherein it is forbidden to -eredt fuch Ordinances in View to merit Grace, or as if they were needful to Salvation. Ccl. ii. Let no Man therefore judge you in Meat or ifi refpe£f of an Holy- Day, or of the nezv Moon, or the Sabbath Days : IVbich are a Shadow of Things to come, but tha Body is of Cbriji. Where- fore if ye be dead with Chriji from the Rudiments of the World -, are yet fubje}i to the Ordinances ? Touch not, tajle not ; which all are to perifh with the Ufing, after the Commandments and Do^rines of M^n : IVhich Things have indeed a JIjow of IVifdom. Item., Paul forbids plainly, I Tim. i. Not to give Heed to Fables and DcSrines of Men^ yfhich fcduce from the Truth. And thus Chrift himfelffpeaks againft them that drive Men to human Dodrines, Let them alone, they are blind, and blind Teachers ; and ref- pe(5ling their Worfhip, faying. Every Plant which my heayfnlj Father hath not planted, jhall .be rooted up ^ If now the Bifliopi have Power to burthen theChurch'vyith^^nfpeakable Ordinances, and to intangle the Confcienccs .; VV.by is .ijt .then fo pften forbidden in the ho'y Records for Men to make Inftity^^lon.s, and to hear • them ? Why is it call-d a Doctrir-e of the Devils? H^th then the Holy Ghoft admonifhed it in vain ? Therefore, [ 28 '] TlieitFore, fince fuch Ordinances are cre6led as If they were needful to reconcile God therewith y- and to merit Grace, and are contrary to the Gofpcl ; it doth not becorne the Bifhops by no Means to intrude fuch Things by Force and Power : For the Doflrine of the Chriftian Liberty niuft be preferved in the Chrifrianity, namely, that the Servantfhip (or Servitude) of the Law, is not neceffary to the Juflification, whereof P^«/ fpeaks Gal. v. Stand fajt therefore in the Liberty wherewith Chrift hath made us free, anfd he not int angled again with the Tcke cf Bon