.2* PRINCETON, N. J. "* Collection of Puritan Literature. Section / / 2^° V L ^ ■r^ THE Morning Exercif e METHODIZED; Or certain chief HEADS and POINTS Q-F'T H E i ICHRISTIAN RELIGION Opened and Improved in divers \ SERMONS, BY SEVERAL Minifters CITY ".LONDON, In the Monthly Courfe of the MORNING EXERCISE at GILES in the Fields. MAY 1659. Ecclef. 1 2. 1 1 . The words of the wife are as goads ^ and as nails fattened by the Ma ft ers of Affemblies, wfgib are given f rem one (hepheard. LOIS^DO N, Printed by S. M. for Ralph Smithy at the fign of the Bible in Cornhily near the Royal Exchange, 166O. Digitized by the Internet Archive in 2013 http://archive.org/details/morniOOcase To the Right Honourable, CHARLES, Earle of WARWICK^ NICHOLAS, Earle of SCARSDALE ; PHILIP, Lord WHARTON; ?OHN GLYN r late) Lord Chief Juftice of ENGLAND-, Sir }:>h\ BROWN LOP? Baronet; And to the Right Wtflhipful foHNGRE W Efq; GILES HUN- GERFORVEty JOHN T IT Efq, T HO MAS ROBINSON Efq; And to the reft of the NoWitv. Gent-v and others the Inhabitants of Giles in the Fields: Grace, Mercj <-.»d Peace, from God the Father, a„d our Lord f*f»* Chri(t. Riahc Honourable and Beloved, T is nofmall advantage to the holy life, to begin the day with God. The Saints are wont to leave their hearts with him over night , that they may find them with hint in the Morning 5 when I awake 1 am ftill with thee, faith holy David, Pfal. 1 39. 18. Before earthly things breakjn upon m, and we receive impreffions from abroad, 'tis good to feafon the heart with thoughts of God, and to confecrate the Early and Virgin operations of the mind, before they are ^3 proftitutea The Epiftle Dedicatory ptoftitHtedto bafer obje&s. When the world gets thefiart of Religion in the Mornings it can hardly overt dig it all the day ; andfo the heart if habitua- ted to vanity all the day long j but when we be- gin with God, rve tahfi him along with us to all the bufineffes and comforts of the day ; which being jeafonedwith his love and fear ', are the more fweet djjafavorytous, If there were no other benefit of the Morning Ex- ercife, than to be an help to m tn this fetting the mind on work upon holy things, before it receive taint from the woxld^and the difiraSiion of our or- dinary affairs, it fboiild upon that account be a very welcome gueft to our dwellings. But there are other benefits, not a few that do attendit wherever it goes \ namely ^that it hath be- come an happy occapon through Gods bleffing of ma- mfefiing the Unity and Brotherly accord of the Minifters of this City \whileji by their mutual la- bours they ftrengthen one another s hand* in the Lords work j and by a joynt teftimony confirm ihofe truths which each one apart, difpenceth to his own Auditory ; for in the mouth of two or three -WitnefTes (Thall every word be eftablifhed , Be fide s^ that by the courfe which this F xer- otic hath hitherto hddb each Auditory comeih to .we a taftetf/ // ieveral gifts which one and the fame The Epiftle Dedicatory, trmts fame Spirit difpenfeth for the ufe of edifying 5 and this not -without fome conformity to the antient0hcr fr_ pattern, where the feveral Congregations of the anJ jdvanca- Came City, were not plures Ecclefias CoIJa terales, Morning e*- divers Sifter- Churches , but one and the fame the ivredUE Church, we«/i«g by parts in feveral places, fed^^T^ andfuppltedby Officers in coramon,^^ turns in each place drjpencedthe word to thentjoaving their Government in comr.on, Now this Morning Exerciie hath the Lord once and again fent amongji you 5 there is a Providence that goeth along with Ordinances 5 the journeys^ the Apoftles were directed by the Spirit, as well as their do&rines, ASis 16. 7 The courie of this Exerciie, though it hath been ordered by mans choice,^/ not without Gods dire&ion. 4 To you is this word of Salvation lent, (faith holy Paul, ABs 1 g". 26. ) not come or brought^ but SENT i and that as a meffage from our hea- venly Father, without whofeprovidnece a Sparrow fallethnot to the ground. Now it concerneth yon to + fee what ufe you will make fit : Sermons dye not with the breath in w< ich they were uttered ; i£ the duji of the Preachers feet bear witnede ctgail^f the dejpifers of the Gofpeljbeir Sermons much mo\ Matth - Wherever the Word is preached, ftis i« fujTiWj foi dteftimony yhow for a tefimonyi either The Fpiftle Dedicatory, either to them, Matth. 1 4. 14. or againft them* Mark 1 3,9. God kgepeth exaSb account or reckoning what means and advantages each place or people have enjoyed : Three years have I come feeking fruit, Lukg !3* 7- Ending to the three years of his own Miniftry, which then were fully elapfed. This SECOND Miracle did Jefts in Canaan of Galilee, John 454- He taketh notice of a firft and a fecondj fo 2 Pet 3. 1. This SECOND Epiftle write I unto you ; and]et. 25. 3. Thefe THREE AND TWENTY years have I fpoken the Word of the Lord, Vifing early,&c. Ton fee Godkpeps a Memorial how many years the Gofpel hath been amongjl a people $yea> every day /*/ upon account;/^ fo it is added^even unto this day. What preffing Exhortations yon have had\ how many, and how \o\\gyou have enjoyed them, all is upon the File ; therefore it cone erneth you to fee that all this be not without fruit, and jome notable good efteft ; that your account may be with joy, and ?wt with grief and fliame. The rather 1 urge thiSybecaufe the Exercifes of jbis Month have not been ordinary Morning Exer- Pes, but all the Arguments were picked and cho- fen, (as the Preacher fought to finde out ac- ceptable words, even words of trathyEccl 12 10) and difaofed into a certain order for the greater bene* The Epiftle Dedicatory. fit Itisobfervedthn ihe Ffalms of David that are alphabetically dilpoled, are moft c u the com- pofure ifo I hope I may fay without offence, thefe Ser- mons digejled into # method, are the more accurate j with wbatperfpicuity &nd firength they are m&naged%as to the Do&rin«l part, and with what warnirh apd vi- gour as to the Application, [ cannot ffteal^being ftriSi- ly enjoynedfilence by my Brethrens fevere modejlyy but the World will judge, and yon I hope will evidence by your own growth in grace, and the knowledge of our Lord JefusChrift. Thefe Sermons which with fo greedy attention you formerly heard with the hearing of the ear, are now written for a memorial ; and that they may befubjeSted toycur view and more deliberate confederation : / fay they are written not only for the Churches life, but yours in fpecial 5 and oh that they may be written upon your hearts \engraven there with a durable Character y fuch as (hall never be defaced! Honourable and Beloved^ hope I need not preffe any of you to get thefe books into your houfes ; / can eafily prejume it of the abler fort amongji you ; and would earnejily pnjfe it upon the meanefi,eW$5i * mMMMmmimpmmm ral or peccatum origina- te originatum. p. 149* Serm. IX. The misery of mans eflate by nature, p. 173, Serm.X. Mans impotency to help himfelf out of mife- tjk p. 202. Serm. XI. Vhe Covenant of Redemption, p. 216. SerntXII, 7/;? Covenant of Grace, p. 233.. a 2 Serm.. XIII;. Serm. XIII. The Mediator of the Covenant^ described in his Perfon^Naturej and offices. p. 261. Serm. XI V. Chrifts Humiliation, p. 258. alias 2j$. Serm. XV. Chip ft ate of Exaltation. p. 305. Serm. XVI. The Satisfaction of chrifl. P.337* Serm. XVII. of Effectual Catling. p.3& Serm.XVIIL 'The true Believers union with chrift. p. 377. Serm. XIX. The nature of purification, p. 403. Serm. XX. The Believers Dignity and Duty , or High Birth ^ and Honourable Employment. P»433. Serm. XXI. Saving Faith. p. 455. %gn. XXII. Repentance not to be repented. p. 48 j . Serm. XXIII. Of Holinejje its nature andnecejfity. p. 554. Serm. XXIV. of*the Refurreffion. P»577. Serm. XXV. The Day of judgement ajferted. p. 605. Serm. XXVI. of Hell. p. 62 i> Serm. XXVII. 0/ Heaven. p. 647. Serm, XXVIII. 7^ Conclufion. p. 677. THE Jfc O The INTRODUCTION a T i m. i. 13, HoldfaH the forme of found words which thou baft heard of me in faith and love y which is in Chrifl Jefvs. T was the Chara&er which our Lord gave of Jo&tt the IBaptffr,//* was a burning and afhining lighti Such (hould every Minifter of the Gofpel be ; ftuning with light, and burning with z,eal-,ht J°k f* 8f* (hould have an bead full of truth, that he may diffeminate and fcatter beams of (^/^/-know- ledge into the dar\^ world ; and an heart full of love, to that truth which he holds forth to others; that what he fttb'iifhtth with his lips, he may be ready to wltneffe with his life, and to feds up the teftimonj of Jefus with his dsareft blood. Both thefe, our Apoftle in this Chapter, ( after a pailiomte falutation in the five firft verfesj commendeth to Timo- thy , fcil. 1. To look to his light; by ftirring up the gift of Cj jd that yeas in hw. Timothy muft not fuflfer his gifts to lit Jleeping under the afhes; V^-rt/?«r; but muft blow them */>,(as the * word fignifieth) into afire,byfiudy, jgncm ftpjtw prayer and cxecrfe. jufciurt. B 2. He The Introduction. Serm, i Vca 8. 2. He calls upon Timothy to look to his z,ea/y that //^* may not be extingnifhed ; bur that his heat may be equal with his light : And this he doth two ways. 1. Negatively. 2. ^Affirmatively. 1. iS^egatlzel) ; 2fe ## afhamed of the teflimovy of the Lord, nor of me his Prlfoner. Minifters of the Gofpel muft neither be a fhams to "the Go- fpel, nor afhamed of the Gofpel ; no, although attended with difgrace and- perfection from the reprobace world. And what herein he commends to Timothy r, he firft pradtifed in his own per- fon, ver.n. Though he was a prlfoner for the Gofpel, yet he was not afhamed of the Gofpel : I fvjfer, 6cc. nevertheleffe I am Rom. 1. 16. m afhamed. ( 2. Affirmatively ; The Apofile exhorteth Timothy- to prepare. Ver.8. for perfecution ; Be thou, partaker- of the affliltlons of the Gofpel. The Minifters of the Gofpel fhould be fo farre from being Van- dalized at the fufferings of their leaders y that they fhould be- al- ways dlfclplinlng themfelves for the fame warfare ; to / reach the Croft of Chrilt, and to be ready alfo to bear theCrofle, makes a compleat Minito of the Gofpel. This the ApoiUe urgethupon a three-fold account. J . A good Caufe. , 2. Good Company. 3. A good Captain. Timothy and other Evangelills , they have no reafon to be afraid or afham'd of their fufferings ; for , I. They have a good Caufe , ver. 12. For the which canfe I fuffer- what Caufe is that ? why, the Go/pel, ver, 10. And this, heprefer.ts under a twofold commendation. < 1. The glory of the Gofpel. 2. The manifeflation of that glory-. Ephtf 3. 8. i. The glory of the Gofpel ; As having wrapt up in it the. unfearchablerkhesof JdTusChrift; grace and glory, hollveffe and hafpincffe : He hath faved us, and called us with ar. holy cat* ling. Believers have begun their everlafting falvation on this fide heaven.. ^ a. The Serm. i. The IntrodnSlion. 2. The maniffiation of that glory: It \yis riven from twr- nhy\ but it is reveal. d by the appearance of our Lord end Sa- viour in the flefh ; it lay hid in Gods purpofi ; but i: is b; ongfo t) light intheGofpel, ver.gt 10. Such a glmom gift, and fo ghrioufly unveiled is worth, not only our />?**-, but our blood ; not ;>,?/*/ only, but perfection ; yea, tofufferinfuch a caufe, i> not more our */*ys than it is our dignity. 2. They have £0;J company : Saint ?*#/ himfelf is in the Z/>rf# of them; wno though an Apoftle, by extraordinary miffion and commiffiony vex. II. yet was not only a Preacher of cheGo- fpel, but a Sufferer for xhtGofyt\yzer.iitFor which caufe I fuffer thefe things: what things?/? //.Imprifonment and affliftion,tw8. A fuffer er ,and yec ««/■ afkamed of his fuffe rings : Neverthelejfe I am not afkamed. They may be afhamed of their fufferings, that fuf- C^f* Uc*t ferfor finne ; but offerings fo: C/>r//? and his (7*$/, are mac-^^"1* *•* terof triumph and re joy ring, i Pet, 4. 13, 16. Here is encou- lPc^ - f ■ ragement for Gofpel-furferers. And Thirdly, They have 4 jW Captain: SetatfCbZtff*/;* Caftain of oar faluation. who, that he might intender his own heart towards his TufFering-fol lowers by his own experience ; wo* made perfect through fufferings ; and accordingly he is very tender of, and faithful to all that endure perfection for his fake ; this Hvb. %. ioi was a ground of the Apoftle his confidence, lam not afhamed; for I ksi0rv ™hom I have believed : I know him by report , and I know him by experience : I know his faithfulneffe, and I know his All-fujficiency : I have depofited my liberty , my life, my body, my foul, my all in his cuftody ; and I am perfwaded as he. is able , fo.he is willing to keep all fafe, to his glorious appea- rance: Imaybealofer/0?* Chrifly I fhall be no lofer by him; whatever I lay down now, I fhall take up again one day , with the advantage of immortality; he will keep the trufi I have com- mitted to him; it is but equity that I fhould keep the trufi which T$p ^^7* he hath committed to me; even the glorious Goifd of the bit fed QZkm ^.v.12. God committed to my trufc ; committed to me upon thofe very twxakm wt-- termes, that I ihould not only publifb it with my %, but attefi &*•*•*%**¥• it w"th my blood. Vi'lm*' 1 11. Thus- m his own perfon trie Apo^lefets Timothy and his Suc- reiTors a Copy , and an Encouragement ; which he windeth B 2 up;/ The Introduction. Serm. i. up in the words of my Text; the fnm 0ftf}e^reacljer0 Hold fafi the frme of found words , &c. q. d. " Thefre- u mijes confidered • let neither pleafures nor perfection ; the love " of lifey nor tie fear of death , take thee off from a faithful and " vigorous dif charge of thy (JMinifterial office ; but whatfosvev u if may coft thee, Hold fafi the form of found doUrine, &C. Briefly for the opening of the words. The form~] v-mrf-moty in the Greeks it fignifies a Module or ^ Tlatforme^ a Frame of words or things, methodically difpofed; •Tl$&! as Printers fet and compofe their Cbtratters or Letters in a Table. Words'] By words, we are to underftand doUrine, evangelical truths, the frinciples of Chriftian Religion. r Sound'] And they are called Sound words, either from the in- ftfw°V™* trinfecal nature , when they are purely taught and delivered ; E- vangelical truths without mixture; the principles of Religion in their native purity and fmplicity ; Truth and nothing elfe but truth. Or elie found words, from their effett and operation , be- caufe- th-y be of an healing vertue and in flue net, like the waters »- , in £z>ckils vifon, that iifued out from under the * threshold x>f ■ V*r. o.47' * t^l£ Sanftuary ; b>&.V/> * healed wherever they came. ' wh'ch thou haft heard of me ] Ic may be underftood of the TvkolePlyitforme of Cjofyd-dottrine in general. Or, Elfe (very probably ) of a Collettitn of fome principal points of Religion, which the Apoftle had methodically digefted , and either pr -cached in Timothy his hearings or drawn up in writings and committed to Timothy as a truft and treafure, not only for his own help and direction in preaching but to tranfmit over to o- thers,for the ufe and benefit of fuccecding generations in the Church vnv atihfip -m- 0f C hritl, fo called in the next verfc, That good thing which was &KcL7v$»€m committed to ihte ; and fo expounded, chap. 2. 2. The things 1 im.tf.2o* jpfcfjj tfo0H foaj} fcard of me among ft many tvitneffesy the fame commit thou to faithful men who frail be able to teach others alfo. Hold fafi] Creek, *%\ th^ wore hath a double fignification ; fcil. to /w,a d to hold; ad both of thefe theApoftle com- mends to Timothy ; namely, 1.T0 Serin. I. The JntrodnStion. 5 t. To havefachz. frmor colleftionot Gofpel-doctrines , as a Type or Exemplar to which hefhould conforme in his Miniftry. 2. To hold it ; i. e. to hold it faft , Not to [verve from it in the coUrU of his Miniftry y but ptrtinacioufly to ad- here to it ; not to fnffer it to be corrupted by men of erroneous principles, nor to fart with /ruponanytermesin the world; but to ftand by it> and own it againft all oppofition and perfection whatfoever. This I conceive to be the fenfeof the words ; which thus ope- ned, may afford us fome fuch UDottrinal &>bfertoattort$ , as thefe; 1. Do are very ufe r'ul and profitable both for Mmiflers andpeojl:. In the managing of the doctrinal part of this Obfervation , I ihall Oi ly give you two demonfirations. j . Scripture-pattern. 2. The ufejulnejfe of fuch Modules. I. Scripture-pattern, ,t Denr* B i The O lhc ltitrodutnon. Scrm. i. The Word of God is full of fuch LfrUps and Modules of di- vine truth > necjfary to falvation. The whob The whole Gofpel ( in general y is nothing but the great Plat- Scripture is a form or Standard of faving doUrine. It was the great end and of^Ummch *mt^ of ?^r# his coming into the world, to reveal tinto us the Joh.i$.37mt **'- of God; fo himfelf telHSeth, John 1 8. 37. To this end was I born, and for this caufe I came into the world yt hat I (hould bear witnefe unto the truth. It took up one whole entire office y\\hzrt- unto he was anointed of his Father ; his ^opfceticaj £Dffice;fo he was named many hundred years before his Incarnation by Mofes : *d $ZQ$)tt jhall the Lord your Gid ralfe up unto you, like unto mey him {hall you hear. The office of a Prophet was not only Asfexod t0 foreteM things to come ; but to reveal the mind of God , ac- ^wvaiscaliu cording to the import of the Hebrew word \abiy which fignifi- erhan Interpreter. Thus Jefus Chrift came to be an Interpreter of his Fathers mind unto the world. No man hnh feen Gvd at any time ; the onely Toh. I. 1 3. begotten Sonne which is in the bofom'e of the Father, he hath de- ' . clared him ; i^y^octTD , he hath expounded him; The whole Go- fpel which Chrift preached was nothingelfe as it were but a pub- l'ick^ testimony of the fecret tranfatlions between the Father and the Sonne concerning mans falvation ; a tranfeript of that truth which was in the divine undemanding from all eternity, John 8. 38. & 15.15. And accordingly it is obfervable that the Sermons which Chrift preached in the days of his fie(hy have more of doftime in th;my than of perfwafon ; more of the Teacher y than of the Pajlor ; as more futable to his CMiniftryy wherein he was to lay down a Module of Gosf el-truth ; and to leave it to the world, to be recei- ved and believed unto falvation. The credit of our Religion is founded upon this important truth, that Chrilt was fentfrom God to reveal unto us the mind and mil of his Fat her , and to be believed in all he delivered unto us ; all other ApolUes and Minified of the Gofpel are but Deputy yvit* neffes to make report of Chriits affidavit to the doftrinc of *Kovumfctta- falvation. mentm in ve- ( And it is yet further remarkable, that this do&rine which Jefus sere velarm* chrift left us in the Gofpel, is nothing qUc as it were, but * a t^riL*01* Comm€^ or Paraph rafe of what was preached by CMofes and the Prophets Serin. I. The lntrednSiion. Prophets in the Old Teftament ; as he came * not to defiroy the Law and the Prophets, buc to fulfill them ; fo he c&meto expound * Macc^ M8. and reconcile them with the do&rinc which he himfelfi taught; thus it is recorded by the Evangelift, that * beginning at Mofcs,he * L ke %i CFpOtinDeD tmti his Difciples in all the Scriptures the things concerning him[elf. So that the refult of all this it\ general, ifr this, that the holy Scriptures of the Old and New Tejhment are nothing elfe but a./W/ and per f 11 platform or Module of divine truth ; given to the Church at firft by Chrift himfelf the great Pro- phet, and cranfmitted by the Miniftry of thofe who were (ucc^[- fively the Amanuenfes or Secretaries of the Holy (j hofi ; from which no man is to recede upon pain of damnation. a cr' '■ 1U But new more particularly, we may obferve, that befides this great univerfal Map or Synopfis of divine truth ; there are to be tound in Scripture more compendious and fummary abfiratlsy and abridgements containing certain of the main heads and points of favingdottriney methodized into lelfer bodies and tables for ihe help of our faith and knowledge. And we find them accommodated by the Tenmen of the Holy Two en£k of Ghoft, to two fpecial ends and purpofes. fllch Modul«« 1 . 71? inftrutl the Church and people of God in the more nc- ceffr.ry and fundamental points and principles of Religion, 2. To antidote beleevers again fi the infetlion and contagion of tmfound defirine which have crert into the Church in the feveral ages and fucceffions thereof. Of the firSt fort, In the Old Teftament, ( though in a larger volume ) is the book th°e chwdfin of Deuteronomy, which being interpreted, is the repetition of the t\lc principles Law. And becaufe that fbsingfo large ) might feem too great of Religion, a burden to ihe memory ; Behold, God himfelf hath contratled it into a very brief, but full v7k1vwji$, or Module in the ten nTv 3 Commmt&mcntS; which are called itl\ &O2D0,Deut .4.1 3.becaufe rWSl3 they are the briefed Epitome of the Law. The zfn Com- And thus our Saviour as he kid down the great and larger brirf alftraft' draught of Gcffel-Joctrine ; fo aifo in his Sermons he hath left 0£ the whole fome£horter forms or types of neceffary points and principles of Law. lie\igion;exempli gratia ;in his fir ft Sermon after he entred upon JhreeMeduIes his publick Miniftry, he hath drawn up three very crncife and mofi c,^ ^ \w excellent Module^ &ft Sermon.1. 8 The Introdu&ion* Serm/it The fir ft Module contains tlje bcatiiu&c*. A lift of parti- culars, wherein mans true and chief eft hafpinejfe doth confift > Matth. %. from the third verfe to the twelfth ; wherein he doth totally erode the judgment of the blinde world ; writing blcf- fedfiijj? where the world writes woe; and woe, where the world Writes bleffedneffe. Thefewe may call the ttfbtxtob; Articles of faith to be be- lieved by all. thofe that would be accounted Chrifts 7)if- ciples. The jecond Module contains a lift of duties; things to be done by every one that would be faved. This our Saviour doth, by averting and expounding the Moral Law ; from the feventeenth verfe to the end of the Chapter ; confuting and reforming the none be falfe glomes which the Scribes and Pharifees had put upon the ten Commandments , thereby making the Law of God of effecl. And thefe we may call the facfett&a , things to done. The third Module contains a lift of petitions , which in the fixth Chapter, from the ninth verfe to the Sixteenth, he commends to his OCTRIJVE9 the latter part is the V S E ; I befeceh you therefore brethren by the mercies of God, &c. The whole Epiftle to the Hebrews is nothing elfe as it were,bue a delineation of the TH'KSE OFFICES OF fSSUS CH%JST\ King, Priefr, Prophet. Especially his Pneftly *#&* The Epiftle to withr a- moft profound, and yet dilucid Expofition of thofe rhe Htbrewt. Levitical types and figures, which did more obfcurely * ftiadow* **eb* I0,r* forth Chrifi under the Law ; fo tint in that Epiftle, as in a Table , Chriftians may behold the Law to be nothing elfe but Evangeli- urn $e latum.) veiled G off el; and the Gofpel to be no other thing than Lex reveLna, unveiled Ceremony , or the Law with the Curtain drawn. But there be divers rhort Modules or Compe ndiums of Chriftian doctrine occafionally delineated by the Apoftles in their feveral Epiftles. In the Epiftle to the Galatians,\\kh'm the compaffeof five ver- ' fes,the Apoftle gives two full Catalogue or Lifts ychzp.<$. The one of ftnnes , ver. 19. 20, 21. The other of graces, ver. 22.23. C In io The Introduction. Serm. i. IntheEpiftletothe Ephefians, chap. 5. be 6. you have an ex- cellent and compleat Module of Relational duties • Of zz. ^Pfow towards their husbands. *?. Husbands towards their Wives. Children cowards their Parents. Parents towards their Children. Servants towards their Mafiers. M afters towards their fervants. The EpilUes to Timothy give us a type or table of Minifteri- al offices and qualifications ; yet fo, as mod beautifully adorned with other molt precious Evangelical principles-, the fum where- of is C H %J S r, I Tim. 1. 1 %. This is a faithful faying 3 fcc, And the principal comprehenfive parts, FAITH\ L OFe] faith apprehenjivej and love attive. Thefe two in my Text, many learned men conceive to be intended by Saint Taul, as the two great comprebenfivs fundamentals of this vtfo7V7mo'tf commen- ded by him unto Timothy his care and fidelity.- H0id fafl t^€ form of found words;diQ two main branches whereof are F cAITH and LOV£ ; but of this more hereafter. In the Epiftle to Titus , the Apoftle will furniih you with two ihort, but very perfect /?./?< aw i one in chap. 2.ver.ii.i2)i^I4# "Where you have ycr# lu 1. Gods grace made the original and fountain of all the good we expel? fiom God> and perform to God. Ver. 11. *• And this grace iffuing it felf by Chritt, for the falvation of the creature. Ver. u. 3> And appearing by the G-offe-l; ('there you have Scripture inti- mated 3 ) and v 4. Teaching us% as to the Privatize part of obedience, to de- ny ungodlineffe and worldly lufts ; terms capacious enough to compriie til finne. As to the pofitive partjo Uvefob.rh •, implying all perfonal du- ties for the governing of our felves in our fmgl ctpac ity 5 Righeoufly implying all duties to our neighbour s;godlyy nc - ting our whole Communion with God in the'duties of his worfhip. More cannot be faid as to the duty of man. Now %Jke encouragements are either from looking < ^ T j If we look forward jhztc is the blejfed hope7the full confummation whereof .yer. 12, Iter*, 1$ Serm. i . The Introdn&ion. i \ whereof we receive at the gloritu appearing of the great God; thecomingof Chrift to judgment,ver. 13. andthare we have yer, if, three grand Articles of faith afl'erted ; i. Hcavsn.z.Thedayof judgment. ^.JhtGodh:adof Chrift. If we look backyard jnz are obliged to obedience,not only out of hope, but from gratitude, or the great benefit of redemption by Chrift,vzt.iA. and in that we have afferced, 1. Ch rifts willingneffe to dye; for he gave himfelf. ycr. tj| 2. The purpofe or end of his dearh ; to redeem us front all iniquity. 3. The foundation of an holy life in our regeneration^ And hath purified m unto himfelf. 4. The nature of a Church, to be a peculiar people. 5. The neceffitj of good works, in the laft claufe,*r alms of good works, ver. 14. So that in this ihort £ RANGE , or an holy moderation in the pleafures and comforts of the world* On the Left-hand by PATIENCE againft the SORT OF CMODUL8S : Or, to obviate er- A&condcttdand defign of fuch Modules, is, to obviate er- sroiix^- rors, and to Antidote Chriftians againft the poyfon and infecti- on of rotten pernicious principles ; for no fooner had the good Husbandman fowed his field with good feed , but the envious man went out after him , and began to fcatter tares. %Tcc.i~.i0 In oppofition whereunt© , the Apoftles in their feveral Epiftles were careful to furnifh the Churches with fuch Modules and Platforms of truth, as might dif cover and confute thofe damna- ble herefies. 2 Peril. i2, Hence the Apoftle Saint »0ej*. feafonab/e for thofe times wherein they were writ ; as every Church and age had its prefent errors and falfe doUrines, where- by the falfe Apo files did labour to undtrmlne the truth, and to feduce the Profejfors of it; fo the Apoftles in their z,:alto the rruth, and c&mp*Jfion to the fouls of men, didbeftir themfelves to Countermine thofe Seducers, and to fiabliih the Churches in the faith of JefusChrift , by colle&ing fome \pecial heads and points of Gofpel Doctrine oppoftceto thofe errors, and fending them to the feveral Churches,where they had planted the Gofpeh Thefe the Apoftle calls the Prefent truth ; Thus Saint Pavl(zi mong other places) in his firft Epiftle to Timothy chap. 4. from the firft verfe to the ninth verfe, The Serm. i- The lntrodnSiiott. i r The Apoftle Teter in his fecond Epiftle,chap. 2.throughour. St. fftde fpends bis whole Epiftle upon the fame defign. But above all,the Apoftle Saint f?hn is very large and di/tinft upon this account. His firft Epiftle confifts fpecially of a two- fold Module or Fiat form ; i. e. i. A form or table of Gofpel Principles. jdmodum artl 2. Aform or table ofGoffel-Pvidences ', both of them in op- y^p f # jt,w/^ pofiiion to the faife teachers of thofe times, thofe Aa'ict.rifts ^cpffioU met bo- ofwhofe numerous increafehe gives them that folemn notice, rf//J>»^ ** i Epiftle 2. chap. iB.verfe. Little children, it is the lafl ^^ychfmJa^ and as ye have heard that Antichrift (hall come, even now are mrtma&ax there MA ^T ANTIC HR IS TS. i, ££ To Antidote Chriftians againft the plague of the falfe do-^w*r. &<\ drines, which fuch Sectarian ^r/V/.r/^/haddiileminaced, coch Dicfon the Apoftle lay down, i. An CirwTrwS) or P A TTE RN of Gofpel-principles, Ex.gr a. i. That God is a God of an infinite univcrfal per fell ion and ho- l(r.ejfe. Chap, i.ver. 5. Godt* light, and in him is no dark^efs at alii This, a.?ainftthem that moil blafphemoufiy atfcFrod \ (&)%$ C**m (a) GOD TO BE THE AUTHOUR OF S I N ,c[ *#'*****#* &c. againft whomalfo Saint fames contends, jam. 1. ver. 13,^^0^ 14,15,1(5,17,18, < i Divclswil], or 2. That c nformity to (j od w an inseparable concomitant of rite they could communion with God. nQt c"rer into This againft them chat were not afraid to (b) affirm that ju-^J^' £;"'* ftified perfons being ele&ed , let them live never fo impurely /sw^m-. do remain in the favour of God , &c. (asfomeamongftus, and^3 and after fuch as would be accounted Stars of the firft Magnitude ) that him Florinus a man might have as much communion with God in fwne , as in WrfnhApcl- the duties of Religion. If any man fay, &c. It clearly implies^5 ™Valtmt- there were that did fay fo.' niyMarmnit*, &€, "PftfeiHtawft* Dam affirmant mend ac em, Aug. de hserref. c. 70.. (b) Eo tempore fttcrunt qui am d'rritrii "ocie'xttm cum Deo^propter peccata ccnfebant.Thc Gnofiic^SyEbiofi-ta^&c. ambulant: s in tencbr is jaclit.i.b&i: ft D:o pl.iccre; fulfil as doftrm* & tuqitudo morula tune vi~ gebat nen folim in phUofephotim fcbolis, fed & apvd harct'.c-os, Cypr. 3. A third principle he layesdown, is the deUrine of ' original ^td^^" corruption , even in the regenerate themfelves. (0 Againft feccaium. Au& C 3 - thofe coin.Mendac. 14 * he IntYoduchQn. Scrnu i e *?elaziam tn°fe that taught the **#/?/ abolition of original Cm in and by -rfag.conir." Baptifme ; or that denied the &?/#g , or at leaft the damnable Mend. nature of it ; Verfe 8. // we fay we have no fin, &c. (&) zpiph whs 4- The necejfity of confeffion of fin , not only againft them (d) calls the Nova that decried repentance for fin , and confefflon of fin , but a- dtns,TV£90rfr gaiiiftthem that denied pardon to them (')that repent.//W «». f-frtletroiaf, 'fifo mr rlmes [}g -s f^i^hful mi jufi to for trlve pis our murderer* of fi « j " •* J y J J 6 repentance ^-^'"7J > jf wC fey w. ^ve no fin , there's the denial of original fin ; ^'^[ffl^ itwzhy we Lave nv finned, there's the denial of actual fiK; both tSt there was makeup the great herefie of the (g) Catharlfts, who held perfetli- no fin but un- on in this life, belief; that to the jufrified,all things were clein,howe.ver they Wvc.vid.Aug.de pcrfcclione iufti.c.u Clem. Alex, C^f.conceivcd the Apoftles after the conalng down of the Holy Ghoft upon thcm,n/tllis tffe pee- eatis ant pa(fion:bm ohnox'ii ^ovlniani docebant, ji*slum nee lczi!tci\pecc>rre. (g)Cat hart Si's in the third Ccnturie after Chiift. 6. The Apoftle vindicates the preceptive obli- gation of the moral haw , even oyer jufiified perfons* (h)ThcS>mo- Againft the Antiqomian (h) here(ie,which prefurnptuoufly brea- nians, Carp* kech even that joke ( alfo) from the neck o£ the fD I fclplesy Chap. cratutns, Mar- 2# verfe 5, 4, 5. Hereby we know that we love him y if we keep his writes, Hani- Commandments, ches did not on- ly deny the moral lawjbut curfe and blafpheme k5as given no: by God, but by foaie imtucfy nature. So early were thefepoyfonous weeds fprung up in the Church of God.The other Module which the Apoftle layeth down,is a Cata- logue of Gofpel-evldences , certain marks and figns of an inte- A Catalogue reft in Chrift , and of a right and title to life eternal: fuch as ofScriptnre- thefe, evidences. I« Obe- Scrm. i. The Introduction. 15 1. Obedience to Gods Command merits, utfup. 2. Contempt of the world, Ch. 2. 1 5. 3. Stedfaftneffe in the doctrine of the Goipel, verfe 18, ip, 20, — 24. 4. Conformiry to JefusChrift in holinefle.ch^.ver. 5. 5. Mortification, 6, 7, 8, ic. 6. Love to the Saints, verfe 14. and chapter 5. 2,10,11. 7. A believing confeffton* of Gods fending Jefus Chriit into *Moft blaf- the world as the promt fed CMeffias ; with love to him, and r/?^^- phemoufly de- frtlnejfefor him, chap. 4. * nicid by the S*. In the four firft verfes of the fifth chapter , we have no leffe than Tr*an^CV~ . [even evidnces each hnckjng in with the other, and bearing witxeff; \^.Ct s\^ jt ro the other. As, h*nj\ 1. You have faith in Chrifl bearing witneffe to Regeneration ; Whofoever believeth , &c. is ^r/? of God. 2. Love to God bearing witneffe to jfa>£. H//» that begat j dec. £ Love to the Saims bearing witnefle to our / r* //>? under ft anding ; As the Collection of many knowledge, beams and luminaries makes the greater light , fo it is in the judgement. A conftcllation of Gofpd-principles fhining toge- ther into the under ft anding , fills it with diftintt and excellent knowledge ; It gives tu the light tf the knowledge of the glory of i Cor,4.£. Ood in the face of ]efns Christ. One truth doth irradiate and ex* found another. The truths of the Gofpel in their method and feriesy are interpretative one to the other; while the undeman- ding by means hereof hath the advantage of dwelling upon then; the object, and comparing ffir hual things with fpiritual things , as the Apoftle fpeaks 1 Cor. 2.13. The truth is, he knows but little of the truth , that knows it only within it [elf; heunderftands it aright that knows it in its connexion and correfpondence with other truths of the Go- fpel. That Chrifidyed to fave finner /,isa moft precious truth, \Tlm. 1. 15. but he knoweth TO O LI TTL E of it that knows it alone ( as moft of ignorant Chriftians do who perilh with their knowledge:) he knoweth this truth to purpofe, that knows it in its connexion with a loft eftate , that knows it in its references to the fall, the wounds and bruifes, and death contracted by it ; he knows Redemption by Jefus thrift aright, that knoweth it in order to the GUILT and POWER of /«, and mans total impotency to fa ve him f elf from either. He knows falvation aright, that knows it in the extent andwr- tue of all Chrifo OFF IC S S, King, Prieft, and Trophet , that underftands/rf/t/*f/0# to be a faving of the poor creature , from the RS IG N oi fin by the Kingly Office of Jefus Chrift, a faving of a man from IGNOI^ANCE,ERRORyand thofe f*/fe rotten principles which are naturally radicated in the undemanding . by the 'Propter Ic I Office of Jefus Chrift, as well as a faving him from HSLL and WRATH TO COCME by the Trieftly Ofice of Jefus Chrift. D He *8 The IntrodnBion, SernLi. He knows aright the death and r.furrettion of Jefus Chrift, not than knows it fingly and nakedly only in ihzfury and notion of it, but that knoweth it in the effe^uai application of it by the Spi- rit for mortification and vivificatiox?y that knoweth it in its con- nexionwilh) and. influence into juJtificationy and fantliflcation y Sec. He that thus knoweth C^r'lfi and him crMcifiedy knoweth him as the truth u in fejus ; His u derRanding is full of light. Alas, the ignorance &nd mifery of our times, is not that peo- ple are totally defthute of the principles of Chriftian Religi- on ; but that they know them fingly only, and apart ; and fo they know them but by halfes y yea, not fo much; fori dare be bold to fay , th: better half of every truth , confifts in its method and neceilary coherence with other truths; without winch there- fore, the knowledge men have of them, muft needs be but darf^ and llfeleffe. Thirdly, Such Patterns and "Platforms, whether of larger or s. Advantage of leffer compaife , are a great help to mmory. In all Arts help to memo- ancj Sciences, order and method is of fingular advantage unto m"mor\ Wedoeafily retain things in our mind, when we have once digefledthim into order; It is not fo much multitude of o^je£ts, as their van 'oufne fie and independency which isburdenfome to memory; when once the undemanding apprehends them in their natural union and fellowship one upon another, the me- mory comprehends them with much more fweetnefle and fa- cility. Hence it is that NU MB £ R and PLACE are of fuch rare ufe in the art of memory. The reaibn why people f generally) remember no more of the Sermons they hear, is for want of Cateeh'^ingy whereby they might come to know the principles of Religion in their <^r- dery Tcmmethod cal contexture. Ufuallyin Sermons, truths are delivered Tingle and apart ; and the ignorant hearer kno.vs not where rhe Mi ifter is, nor what place the doitrine delivered ob- tains in the bdy of divinity, nor how they arek it together ; and to the memory leaks hem out as fait as they are dropt in ; or- der is the very glue of memory. Method in a n" gk Sermon, ivben the hearer is acquainted wi:h it, gratifieh the-www, as WCiizstliQWjderftaMdtngy- while it doth not only lodge things in their Sertn.i. The httrodnSiion. >9 rheir own place , but locks the door upon them, that they may not be loft. When things are knit and linckt in one with another ( as in a chain-e ) pull up one link , and that will pull up another, fo that the whole chaine is preferved. But we may haveoccafion tofpeak again of this point; And therefore, Fourthly , fuch Modules ferveto quicken affe&iox. Sympathy 4-Advart* and Harmony have a notable influence upon the affections. The^^yu,c^ founding of a fmgle firing makes but little mufick ,* let a skilfull "* C 10*' hand touch theminthjir mufical confent and fympftonie, and it affects the hearer to a kinde of raviikment ; So it is with evanh gelical truths : place them in their proper rooms, that a man may behold them in their mutual correfpondencie;,and apt cou- plings together, and truly,the5^^/;/Wthemfelvesanfwering one to another , and ecchoing to another, make not a fweetec har- mony in their celefiial Hallelujahs. Fifthly, It is a marvelous Antidote again ft errour andfedatiioti. Gofpel truths in their [cries and dependance^ are a chain of gold code the truth and the/*/// ciofe together. People would not be fo eafily trapand into here fa if they were acquainted with the concatenation of Gofpel-doctrines within themiefves. Asforinftance, men would not certainly be fo eafily comple- mented to worfhip that Idol of frce-will7 and the power ofnatu-e, were they well principled in the doctrine of the fall; The d-- fign of God in f-er -mining of it, held out in Scripture in fuch large and legible Characters , that he which runs may readj?hl. ^ i . 4. j Cor. 1.29,30, 3 i,&c. If they did with fobriety of Spirit obferve what the Scripture pr chimes concerning the imporency of the lapft and ruined crea- ture , mans helflefie condition in himfclf, Rom. 5. 6. Ephef. 2. 1 . Of the abfolute neceffity of the quicken: ^helping and fttblijk- ing influence of the Spirit of Chrift, &c When a chaine of pearls is broken , a fingle jewel is eafily Joftjaivine truths are mutually prefer vative in their focial embra- ces and coherence. Sixthly, Growth in grace is one blefled fruit of fuch fyftems 6. Advan- aod tables of divine truths. When oundathms are well laid, the cage, growth ij fuperftructures are profperoufly carried on ; want of diftinct Sracc« knowledge in the myfteries of Religion, is a great obfiruction to tire growth of grace ; The great caufeof the believing Hebrews D2 noa so The ln\rcdH&ion. Senn.f non proficiency was their dfM in the foundation-, the ww*, the fir fl trine iples of the Oracles of God , Heb. 5. 12. mskill- f nine ffe in the word of right: oajr.ejfe ^ made them that they were 'bixl b*ies in grac*} ver. 1 3. Vfe. Ufe. Vfe i.In the firft place, it ferves to juftifie the practice of the Churches of Jefus Ch:itf, which have their Publick^ Forms and Tables of the fundamental Articles of the Chriftianfaith, drawn up by the joynt labour and travel of their learned and godly Di- vines , after much and folemn feeking of God by fafting and prayer, in the folemn profeflion whereof they all confentand a- gree. Such were thofe antimt pptblick Creeds. The* Athanafian Creed. The Nycene Creed, and that wh'ch is commonly called the ssfpoflles Creed , which juftly merits that title ; if not be- caufe compiled by the twelve iAyofths^ every one caftingin their Symbok or Article ^ as tradition goes ; yet becaufe colle- cted out of the Apofrles wrkings , and is as it were , zbrirf form or abridgement of the Do&rine taught by Chriit and his A- pofiles. An Ep'tomy of the Christian faith* And fuch are the Confefftons which moft of the Reformed Churches have drawn up for their own ufe, comprehending the moft neceifary and fundamental Articles of the Chrl ft ia* faith , V) be generally owned and aflerted by all within their AfTociations and JurifdicYions, whither Ministers or people. That Confefliqn of faith which was compiled by the Reve- rend and Lean ed Divines of the late Afjcmbly at Weftminjler , an#pfefented to Ae two Hovfes of Parliament , as their Advice in matters of Religion , was of this nature, and obtains the primacj aitiongft all the Confefftons of the Reformed Chur- ches , in the judgement of many Learned Onl.chx Di- vines. Such formes ivA (JMoluks are of excellent ufe in the Churches. Partly to be a bank or bulwark to keep error and herefie fro breaking into the Char, h of God.' Partly ce prevent d'ffcnts and d'fftntions, which are very apt to rife amorgft the Pafours and / cat h.rs, as well as amonJ the private members of fuch Congregations , where every one is left at liberty, to preach andfr^ftLe, to LoldyZiA hold fort hwbxt is fight in thejir own eyes. Part y Serm. i. The Introduction. 21 Partly to preferve the truth in its integ- ity zr.d beamy, and the profefiors of it in unity and uniformity , the glory of the j£ Churches, and the defence upon that glory. #/* 2. It ferves to fhewus the benefit and advantage of pib- /ick Chatcchifmes ; whither larger , contain ng a more general coIJeilionof Gofpel truths for the ufe of fuchasare of larger un- der si andlngs ,young or old;or /^r,containi* gonly fome few of che moft necefiary principles of Religion in the molt facile and fami- liar way, for the help dt*:eznet capac't;es ; amongft which, 'al- though there be fome hundred fever: [forms extant in the Re- formed Churches,yet) thofe two fifths or Modules drawn up by the late Reverend AlTembly, their larger zndfrr:er Catechijmy cbtain the generals* both abroad and t home for their excel- lencj and ufefulnejfe. Ar.d it is thewilhof very learned and ju- dicious men that there were yet feme fhmer and more eafe form drawn up, that might be reduced to a few heads of the firft and moft necefiary joints of Chriftian faith for the inft'mion of bab.s: The great advantage of fuch forms of Chatechifiical doctrine h that thereby a Minifier of the Gcfpel may acquaint his people with more of the necefiary and faving truths of the Gofpel in a few months, than he can well preach over in many years ; and by the brief and frequent running over the principles of Religion, people of all forts and ages, would be incomparably prepared for the Word preached, and profit more by one Sermon^han #/rpr/W/p/^ hearers commonly d by twenty ; Ufe 3. Hence alio I might commend to young Sti dents in Di- vinity the reading of Jyfte&smd compendious AMracls and A- bridgemenis , as an excellent entrance and manuduclion unto their Theological ftudies, before they larch into the larger traUs and treaiifes in th:u vaft and immenfe ocean of Divine know- ledge ; of tthich we may fay aimeft todefpantion , Jlrs fang a, -vita bre vis . The Shipwright that is to buiid a large and (lately VeflTel , doth firfi fhap': his ^orkin a very fmaH CAlodxle. And he that is to travel inro the t emote parts of the world, ilia 11 render his labour much more fruitful by reading Map and Globes at home; for' by that means he ifha J 1 know where he is when he comes abroad; his eye and his uixe. landing will mutually interpret one to the o- ther ; thus your curious workwomen do firft make ttuir borders ard trails ^ and then/// ihem. U]c 4. It 3* Thtlntwdn&ion. Serm, i. life 4. It ferves to commend Methodical preaching; thatMi- nifter that is wife and judicious to obferve method in his Sermon^ and method between Sermon and Sermon ; a Scriptural connexion as (much as may be ) between fubjett and fubjett, dotlrine and doctrine; omr.c tulit punttum^'hth a Preacher indeed; he fhall not only profit, bi\t delight his hearers; and make them 110c only knowing Chriftians, but" diftintt and judicious. life 5. It commends ( not leaft ) con fi ant and fixed hearing ; Varla, Uttte efp^lty when people fit under a judicious and methodical Mini- delctlat anL ftfy 5 !°9fe hearing may pleafe, but the fixed will profit; skjp- mum, certapo- ping hearing for the rhoft part makes but fceptical Chriftians ; deft, Sen. when people hear at randome, have a (hatch here, and a fnatch there; here a truth perhaps, and there an err our ; here a notion, and there a novelty, &c. fuch mixt hearing makes up the gar- ment of knowledge, butjuftlikea beggars C loak^ full of patches-, they are never able to bring their knowledge into any form or me- thod; ever learning, but never able to come to the knowledge of the truth ; their knowledge is like an heap of pebbles, upon which a man can never raife a fuperftructure ; whereas they that fit under a fixed Miniftry, ( one that is M after of his Art ) they are ac- quainted with the way a::d courfe^nd project of his preaching ; as the Apoftle tells Timothy,* £/>//?. 3.10. But thou haft fully known my dotlrine, furpofey &c. i. e. the defigne and method of my Miniftry. Such hearers (if judicious) can follow their Teacher through xhzferies and deduction of hisMiniftery, from Subject 10 Sub- jell, and from Text, to Text, and from Head to Head, till at length they have, ( before they take notice of i: ) an hypotypo- fiis, or collection of Gofpel-truths formed in their underftanding : Such an hearer begins where he left the lift time, and fo from time to time is ftill going on, fhining and growing, and enlight- ning unto the prepared dtay^from faith to faith, from knowledge to knowledge, and from truth to truth, till he tomes in the unity of the faith, and of th: ''knowledge of the Sonne of Cj?d, unto a perfect man , unto the meafure of the ftaturs of the fulneffe of Ephef. 4. 13. Chrift. Various hearing makes variable Chriftians; St. James his profeffors ( for the mod part ) double-minded meny un ft able in James 1. 8. \f% ^Hlr ™a)s > l^y are ^ beginning, but never able to make any profperous and fucceffeful progreffe in the knowledge of Chritt. Sixthly P10V, 4- 18. Serin, i. The IntrodnSlion. 23 Sixthly and laftfy , from hence give me leave to com- mend to you the benefit and advantage of THE MO RTs^- /7v;<7 EXERCISE, which the good hand of Providence brings to your doors this enfuing month, and begins to morrow morning in this place. Truly Cod hath been pleaied to make this morning Lett me a great mercy to this City, everfince ic was full erected, which — - . ms, WHEN LEICESTER WAS B £ 'S IEG £ D ;™ \™£J? it hath been like the Ark in the houfe of OB £ D-£ DO CM , a exercifeintke hleffing where ever it hath come, * morning cloud which hath let City, fall fvveet refrefhing fhowres in every place . In Oeciat Cod hath made it instrumental 1. For the (rrerigthnutg of the weak^ hinds , and confirming the feeble knees of the people of God; who in this time of Eng- Ifa. 37. 3,4. lands trebles have been of a fearful heart, and of a tre?nbl:ng^om^z *■ $f irk ; many poor Chilians who in times of publick dangers and gainft fear' confufions have come to thefe morning Aflemblies ( like the Ma- ties to the Sepulchre of our Lord ) with their hearts full of fears, and their eyes full of tears , have been difmifTed thoie Aflemblies with fear and great joy\ their hearts have been revived, and Match. 28.8. their hands ftrengthnedin the Lord their God. 2. Cod hath made ufe of this .cxercife for the freferving of A prefemcto thoufands from crrottr and damnable doctrines in thefe times ofagainft Apo- fad Ay Jtacy. While many ignorant and unliable fouls being led^y* away with the err our of the wi.k^d, have fallen from their own z cr* *' *7' ft dfaftn-ffe , there want not multitudes (through grace) who are ready to acknowledge that they owe their confirmation and ftability in the truth, ( under God) in a very eminent manner to the labours of thofe godly Orthodox Divines, who have bellowed their pains in thefe early Lectures from time to time. 3. Cod hath commanded his blefling upon it for the lonverfton Converfofl. of many fouls to )efus thrift . Blefled be God, the morning exercife harh not been childlcfi fince it was fet up ; fome there be (to my knowledge ) who have calculated their ffiritual nativity from the mt that this exer f was in the placrs of their habi ati- on , as in thisp, ace fome can briig in their teftimony, to the ho- nour and prahe of ree-gr ce. 4. It hath been a very choice in'' rument in the hand of the Spi- E,.fi . ut , for the bn.ld.ng up of Chrillians in their mo ft holy faith. Many 24' The introduction. Serm.i » Many of them that have mended dally at the gates of wlfdome , Prov. 8 34,$?. waiting at the pofts of her doors in this Minifterial courfe, have been obferved to have made eminent proficiency in the School of iPer ? i g Chri[\,t o grew in God, in grace , and in the knowledge of our Lord and Saviour ]?fus Chrlfi. To all which blefled ends thefe morning Exercifes have had '" fome advantage above other AlTemblies ; Partly, by reafon of the frequency and affduity of them ; Sabbath-day-Sztmcms, and W^//-Ie£tures being diiranc'c with fuch long intervals of worldly incumbrances, are ffor the moft part ) forgotten before the return of their weekly courfe; whereas thefe exercifes treading fo clofe upon the heels one of ano- ther, they that have conftantly atte ded them, have as it were, li- ved under a conftant vlfion ; the Sunne oftheGoffel arifing upon them as affiduoufly as the Sunne in the Firmament ; whereby they have been carried on in a daily progrefe of Goffel- frofictency. And Partly,the Preachers by a kind oifecret instinct of the Spirit, having been directed in their order to preach feaf unable things ; 9ra?K *a»9hW, as the Apoflle calls it, prefect truth; truth moft proper to the prefent Rate of things, carefully obviating the errors cf the times; and not only f o , but fometimes as if there had been a defigne laid by mutual conrent, they have been guided to preach methodical truths ; their Sermons have been knit together _ not without fome natural connexion, into a kinde of v7n1v7ra>TK, or ^^Modulc of Evangelical doar:ne; at leaft fo farreasit hath not dies in the been difficult to finde out not only confent, but a kinde of depen- FkU$,May^. dance between their fucceffive difcourfes, that might be of more printed fer "than ordinary help to their Auditors ; as in this (a) place Richard Gibbs akout ^ time foure vears . anj finca in a (b) neighbouring lanencar Set- Congregation ; by fome fort notes publifhed for the help of jeams Inne. "weaker Chri(tians,may appear. But now brethren behold I flievv bThe word of you a mne excellent way : That which fometime hath fallen out faith, at Mar- providentially, and but in a very imperfect way, is now dc inda- JTm F I ^ &rla,and by pr A- agreement and confent, intended and defign:d among printed for*' you in this courie of the morning Sxercife^vU. rhjRi which the. Fran. Tyton, at Apofile here commends to Timothy his care and cuftody , an ehcchrecDac;- uiroTviraffK, or FORM of found words : A Series or 'Drtine- eersm Fleet- fltjm 0c fomeof the chief points and heads of Gofpel do&rine ftrcct' methodically betm. it live introciHCtton. 25 methodically colle&edanddtgeftedasfaras the narrow circle of fo few days will conrain. Rren^thof Chrift, Cautions 1. To pri^e fttch a precious fcafon and opportunity , as Provi- x" lnz:.thcf< * * . J . ^ , „ J, . . . . 'r J opportunities. dence puts into your hand. God is bringing a very precious trca- rr fure and depoftum unto your doors ; He havh not dealt fo vith^^ every Nat ion, Sec. See my Brethren that you put a due vA%: and eftimate upon it, left God challenge your contempt with that an- gry queftion, Wherefore is there a price in the hand of a fool to get w if dome, feeing he hath no heart to it} p or 2. To frequent it ; Chriftians,be afraid of lofing a morning ; let z. Request ' not one fuch golden opportunity fall to the ground, you do not them, know what you lofe. Borrow a little from your deep, and from your worldly employments (if your Callings and Families (hall not be too great fufferers by it ) and beftovv it upon your fouls ; will it not be fruit abounding to your accoun: in the day of Chrift ? while ye have the light , walk^in the light : Know ye not that the jcr, ^- Shadows of the Evening are fir etched out ! Redeem the time , the days are evil. Ephef.f. rj-j 3. Stir up your felves to prepare your hearts for a folemn at- tendance upon God in them : Remember what the Lord faid to^c^'eparc r* MofeS) I will be far&ified in them that come nigh mz : Oh lcv \0t ? profane not your acceffes to fuch holy things ; I may bsfpeak you in the language of Mofes to the people, Sanftifie your felves a- gainft to morrow 1 for the Lord will come down among fi y oh ; and remember if he be not falsified by you, he will be fan&ified ibid. upon yon ; if he be not fan&ified by us in hollmffe, he will be fan&ified upon us in judgment ', before all the people I will be glorified. Chriftians, be much in prayer for your Minifiers , that they may come unto you in the fulvefi of the bleffmg of the Gofpel of peace; fay with the Pfalmift, Blefed be he that comet h tons in the Name of the LO R D. F&I. 1 1 &. Pray for your felves, that God would open your hearts as he Afts l6 -* did the heart of Lydia, that you may attend unto the things which fhall be fpoken. Pray that you may * mix the Word with faith, * that you may r*-*Hek,4 '*• .. ceive the truth in the love of the truth, that you may not ta given up IQ2 , z' to believe lies. E Pray *p am lmrvauoJion. ^erm. i. Pray far others that fhall hear with you ; pray as Cbnft prayed John. 17. if. for his Difciples : SaxElifie them through thy truth , thy Word, is truth. Pray that fome may be convinced, fome converted, that others may be edified by the Sermons which fhall be preach't amongft you. 4, Stir up 4. Stir up your felves to come to thefe Evangelical exercifes grace. with Evangelical dijpofitions ; thoie efpecially prophefied of in Jfa. 2. Z. relation to Gofpel-times, I[a. 2. 3. Many people [hall go and ay Come ye, and let us go up to the Mountain of the Lord , to the koufe of the God of ]acob, and he will teach hs of his ways 3 and. we will walkjn his paths, — — In this Gojpel-promife you S j, • • '* have three GoJPe I graces , ^dfafcanii Refolutions. Charity. 1. COME LET US q 0,&cc. ] there's their C H A~ RITT, their mutual care and love to one anothers fouls ; they call upon one another, and consider one another, to provoke one another to a diligent attendance on the means of grace. Come yt7 and let w go; gracious hearts would not go to Church, or to Pfal. in. 1. heaven alone ; / was glad when they f aid unto me Let us go into the houfe of the Lord. Faith, 2. HE WILL TEACH V S OF HIS WATS] here you have their F A IT Hi they come to the Ordinance with good thoughts of Cjod; the fame wherewith holy David doth en- courage his own foul : Good and upright is the Lord , therefore 3fnl. if 2\ WI'M ke teach [inner s in the way ; though I am evil , yet God is good; though I am a [inner, yet God is upright, therefore I fhall be taught of God ; it \s good to come to the Ordinance with^ra*- expectations upon God : You may eafily over-expect men, and indeed for this God fends you home often, with dij 'appointment ; you come to a Sermon,and' you fay ( fometimes } Oh there is a rare man to preach this day; the man fails your expectation, and you return cenfuring and corn- pjainingof the Pre cher, not confiderins; the fault was i^ your ielyes ; God withdrew poiTibly wonted auxil'aries of grace to pu~ Jfa. 2. 2 2« niili your carnal confidence, to teach you to ccc[e from man, &c. f . r I fay you may eafily over-expeel the crearure, but you cannot ov r- cxHli God: Op^n thy mouth wide and I will fill it; widen and diJare Serin. I. The Introdn^ion. 37 dilate the defires and expectations of your fouls, and God is .^ble to fill every chinks to the vafteft capacity • this honours God when we greaten our expectation upon him; it is a fanHlfying ofuod in cur hearts, he vpiU teach us his w^ys. 3. WE WILL WALK I '\ HIS P *A THS ] Obediential there you have their obediential refolmionsy highly becoming the refolutiuo, children of God ; if God be fo gracious to teach us, they refolve not to be io ungracious as to ref-.f to be taught ; they cone with a defire to k$w G °^s fi>///,and §p home with a reptntibn 0 obey it. This is the method of Gcjpcl proficiency, If any man will do my J d™ 7. 17. willy he (hall kriow my doctrine. Behold, here's the pattern, GO 7 8 AND DO LIKEWISE. 5. Take heed of ?erf<a. z.SUCH IOZMS A7{D MOT>ULSS A7{E VE%} (\yiRLFULLT TO BE KETT: But of dais in the concluding Sermon if God permit. THE Scrm.a. \>ot£ $)<&& God is. a? iSSf IS$ f S §§§§§ It f Heb, ll. 6> But without Faith it is impoffible to pleafe Gody for he that comet k to Gody mufi believe that he is j and that he k a rewarder of them that dtli- gently feek^hint. N this Chapter faith is reprefented as the principle of obedience , conveying vi- gour and ftrength to other graces , where- by they become operative unto feveral ends and objects; hence thofe a<5ts which immediately fpring from other graces as their proper ilock , are attributed to faith, that being the principle of their heaven- ly working-, inthisrefpeS, as the fuc- cefle of an Army redounds to the Generals Honour , fo the Vi- ctory which is effected by other Chriftian qualities, is here a- fcribed to faith, which animates them , and leads them forth as their chief Captain; this is intimated in the Text, in which we may obferve, P i.A 3° Godk. Serm.a. This' is the tiis 1. A Proportion , But without Faith it is imfojfibletofleaje God-, that grace being the medium of our communion with God, as it gives through Chrift an admirtion and approach to him; and in thisrefpeft is oppofed to drawing back , Hebr. 10. 58. 2. The Argument to confirme it , For he that comes to God I^hens'o-ed^*^ Relieve that he isy an I that he is a tewarder of them /met Tfcflf- that diligently feek^, him : that fcjL our Addrefles to God, fc iufl-e|3«et{ are grounded upon a firme affent to Gods being and *Sx 077 it xjj&r bounty. aiuToy wSr'Q pirft~ An affenc to his being is abfolutely neceffary , other- *oVn£ ■« \ wife acts of worfhip are as a Ball ftruck into the open air, 7$k V™d which returns not to us;without the entire affurance of a determi- £vwv\x*vm nate object , Religion will fail and vani/h , this belief is general ovtw, vsifl~ and fpeculative. mivmv^ icto- Secondly, An affent tohis bounty , that he 'will bleffe thofe j}^ ******* who diligently ftcl^ him; this is particular and applicative, 2? and it follows from the other 5 for the notion of a Benefo&our is included in that of .a- God; take away his rewards, youun- god him: Now the ftedfaft acknowledgement of this* can on- ly draw the foul to perform ingenuous and acceptable fervice ; for the naked' contemplation of thofe amiable excellencies whxh are in the Deity, can never conquer our natural feare, nor quench our enmity againft him ; rhe reflect" on upon his righteoufneife and our guilt , fills us with terrour , and caufes a dreadful flight from hini ; but the hope of his remunerating eoodneffe," & a motive agreeable , and congruous to the breft of a man , and fweetiy leads him to God ; Religion is the fubmiflio 1 of our felves to God , with an expectation of reward. I (hail Treat of the firft Branch of the argument ; He thtt comes to Gor), muft believe ihft heisi The firm belief of Gods being, is the foundation of all Religious worilrp ; in the di- fewflmg ofwh'ch, my'defignJsto evince that Supreme Truth, that God is. Theev'dence of this will appear to the light of reafon , and fai h , by an appeal to nature , and Scriptures : I fhal 1 produce three Arguments from nature , which may con- vince an Infidel there is a God. The firft is drawn from rhe vifi- Serm.2. God is. £i Tr vihbie world. The fecond from natural conscience. The* third from the content of Nations. Firtt, in the Creat on ; his effence and Attributes are clear- ly revealed, his abfolute power , unerring vviicio:ne, and infi- nite goodnefle , are difcovered to every capacity ; therefore the Apoftle urges this as the molt proper Argument to convince the Heathens , &/ftts 14. 1?, that they jkoxld turn from their vanities , to the living God which made heaven and earth , and fea, and all things that are therein ; to this they muft natu- rally affenc •, as fliadows reprefent the figure of thofe bodyes from whence they are derived ; fo in the world there are iuch traces of the Divine perfections, that it is eafie to inferre there is a Soveraign being which isthecaufe of it; all the creatures and their various excellencies , are as k> many beams which refle6t* upon this Sun , or lines which direct to this Centre 3 nay, the meaneft being carries fome impremon of the firft caufe , as the image of a Prince is ttampt upon a penny, as well as upon grea- ter mony ; the hearts will inftruft , and the mute fifties teach the Atheift there is a God; and though he is not difcerned by the outward fight, yet the undemanding will as certainly difco- verhim, as it doth aninvifible fpirit in a living body; and that, i. From the being of the world , and its parts ; it is appa- rent to fenfe , and acknowledged by all , that fome things are of a late beginning, but thofe things could not proceed from themfelves , for then they fhould work before they were , and the fame things (hould exift , and not exift at the fame inftant, and in the fame refpeft , but this implies a contradiction ; it follows then they had their Original from without ; we finde the expetience of this in our felves ; the number of our dayes declares there was a time in which we had no being,and therefore we could not produce our felves. Now , if man which is the moft perfect of vihbie crea- tures , prefuppofe a Maker, then may we fufficiently inferre a Creation, where we finde far leffe perfection ; and this is true , not only of things which are vifible, but of all other beings; till at laft we arrive at the Supreme caufe , whofe being is neceffaryand independent. F 2 Befides, 3 2, Godis. Serin, i* Befides, if weconfider that from nothing he hath produced their beings , and fo united thofe two distant extreams of be- ing, and nothing, we may infer his power to be infinite; the greater difference imaginable between two finite beings [ admits of fome proportion, and meafure^ but between that which is , and that which is not, the diftance exceeds all ap- prehenfion; fothat from the meer exigence of things, it is e- videntthat thereisafirftcaufe , which is independent and infi- Mite, and this is God. 2. We may certainly argue the being of God from the con- fent of parts in the world , and their perpetual confederations to fupportthe who'e. Confufionis the effect of chance , but order is the product of Art and induftry ; when we confider in a Watch-, how the different wheels by their unequal motions agree in diflinguifhing the houres , and with that exactneffe , as it' they were infpired by the fame intelligence , we prefently conclude it to be the work of an Artificer ; for certainly pieces of Brafs could never have formed and united themfeives in thit method ; proportionably when we view the Harmony of all things in the world, and how difagreeing natures confpire to- gether for the advantage of the who'e, we may collect there is a Div'ne Spirit, which hath thus difpofed all things; we will not make- a curious enquiry into this ; an eminent decree of - knowledge in fevera) faculties , would but Imperfedly dis- cover the proportion and meafures which the eter- ta\ n:iiuk h.-rh obferved in the frame of nature ^ it wi] I. fuffice to glance at thoie which are expofed to the view of all. The Sun which is the eye and foul of the world, in its fi- tuation and motion, is align to us there is wifdome and coun- fel inks Authour ; it's fixtinthe midlt of the Planets > rbatic may difpenfe its light and heat for the advantage of the lower Qndpmfl ef. world; if it wereplac't in a higher or lower Orb , the jarrin*$ nature, and conveys a pleafure even to thefe beings which are infenfible ; without the day, the world would be a fatal and difconfolate grave to all creatures; a Chaos without order, acti- on, or beauty ; thus by the Sun-beams we may clearly fee a Divine providence. Befides, when it retires from us , and a Curtain of darkneffe is drawn over the world, that proves the wifdome andgoodnefleof God- the Pfalmift attributes the di- fpofition of day and night to God, the day is thine ■• and with Pfal.fy:6> an Emphafis, the mght a If* is thine ; notwithstanding its fad appearance , yet it is very beneficial •, its darkneffe enlightens us , its obfcurity makes v fible the Ornaments of heaven , the ftars,their afpe&s, their difpofitions, their motions which were h:d in the day ; ic unbends the world > and gives a fhort and neceffary truce to its labours, it recreates the wafted fpirits ; 'cistheNurfe of nature, wrrch poures into its bofome rhofe fweetand cooling dews which beget new life , and vigour : the divine providence i> alfo eminent in the manner of this difpenfation ; for the Sun finifhing its courfe about the world in the fpace of twenty four houres, caufes that fuccefTt-r^ i < . on of day and night , which doth moft fitly temper our labouCpauofSie and repofe ; whereas if the day and night ihould each -of them world which is ■ cortinue hx entire months , this divifion would be very in con- inhabited, venient for us: We may farther obferve a wife providence in the diverfity it.hath ufcd to lengthen and ihortenihe da-yes and nights for the advantage; of feveral Countryes ; for thac pare of.the earth which is under the line, being fcoichcwith immo- derate heat , wants a continual fupply of moyfture ; therefore theiongeft and ccolett nights are there-, but it is otherwise in the/ 34 Cod iu Serm. Aft the Northern parts , for the beams of the Sun being very fee- ble there ; providence hath ibdjfpofed, that the dayes are ex- tream long , that fo by the continuance cf the heat , the fruits may come to maturity and perfection, And as the difference of day and night , fo the diverfity of feafons proceeds from the motion of the Sun, which is a work of providence , no lefle admirable than the former; as the moron of the Sun from pfal.74. 17. Eaftto Well, makes the day and night, fo from North to Tboubaft mxh coutn ^ caufes Summer and Winter ; by thefe the world is pre- Wim™ ffrV-edi-j Summer crownes the earth with flowers and fruits , and produces an abundant variety for the fupport of living crea- tures ^ the Winter which ieems to be ths death of nature, rob- bing the earth of its heat and life, contributes alio to the Uni- verial good ; ic prepares the earth by its cold and moyfture for the returning Sun ; in the fucceffion of thefe feafons , the Divine Providence is very confpicuous ; for fmce the world cannot palfe from one extream to another , without a dangerous alteration •, to prevent this inconvenience , the Sun makes its approaches gradually to us, the Spring is interpofed between the Winter and Summer, that by its gentle and temperate heat, it may difpofe our bodyes for the excefle of Summer , and in the fame manner the Sun retires by degrees from us, thatfo in the Autumnewemay be prepared for the afperities of the Win- ter : And to clofe this part of the Argument , the invariable fuccelTion of times and feafons is a token of the fame provi- dence ; the Sun which runs ten or twelve millions of Leagues every day , never failes one minute of its appointed time, nor turns an inch out of its conftant courfe , but inviolably obferves the fame order; fo that there is- nothing more regular, equal, and conftant, than the fucceifion of day and night; to afcribe this tohazzard, is the moil abfurd extravagance ; for in the ef- fects of chance there is neither ojrder nor conftancy • as we may fee in the calling of a Dy , which hardly falls twice toge- ther upon the fame fquare ; it is neceffary therefore to con- clude that an intelligent principle , geiides the revolutions of the Sun , thus uniformly for the advantage of the world. 3* The heavens declare the glorj of God , the firma- ment (k.ws his handy worl*. Day unto day utters jpeeeh , and nwkt unto, night addes knowledge ; There is no ffeech nor lan- guage $erm.2. God is. 35 gnage where their voice is not heard ; what is that language and voice, but a Univerfal Sermon to- the world of Gods being and excellency ? Let us now contider that vaft extent of aire, which fills the fpace between heaven andearch ; this is of fo pure a nature, that in a moment it tranfmits the influences of heaven to the lower world, this ferves as an arfenal for thunders andlighten- ings, whereby God fummons the world to dread and reverence; this is a treafury for the clouds , which cRtfblving in gentle (howers, refrelh the earth , and call forth its feeds into flou- rishing and fruitful neife ^ this fannes the earrh with the wings of thewinde, allaying thofe intemperate heats which would be injurious to its inhabitants; this is the Region for the B rds, wherein they pafle as fo many felf-moving Engines praifingthe' Creatour , this ferves for the breath and life of man ; from hence we may conclude the wifdome of a God , who fo go- vernes thefeveral Regions cf the aire , as by them to con- vey bleffings for the neceflities of man , and to fend judgements for the awakening the fecure to feek after God. Let us nowdefcend to the Sea, and fee how that informes ' us there is a God ; 'tis a Truth evident to reafon , that the proper place of the waters is next to the aire above the earth 5 for as it is of- a middle nature between thefe two Elements, be- ing purer and lighter than the earth, but more grofle and heavy than the aire, fo it challenges actuation between them ; that as the aire on all parts encompaffes the Sea, in like manner the Sea iliou Id over fp read the earth, and cover the whole fur- face of it; that its natural inclination is fucfe, appears by its conrinual flowings ; who then hath arretted its courfe, and ttopt its violence? who hath confined it to fuch a place and ccm- pafs, that it may not be destructive to the world ? certainly no other, but the great God who firtt gave it being and motion; befides, that which renders the power of God more confpicuous, is that by fo weak a bndle as the fand, its rage is bounced ; when it threatens the fhorewith its infuking waves , you would fear left it fhouldfwallowup all, but it no fooner touches the fand, but its fury h turned into froth ; it retires, and by a kind of fub- miffion , refpe&s thofe bounds which are jfixt by the Creatour. New 3« God is. Scrm.a' Now, that the fierce ft Element fhould be repreft by the fee- Heft thing in rhe world, and that which breaks the Rocks, be limited by the land , is a wonder of providence ; therefore the Lordaliedges this as an effect only proceeding from his power, and challenges an incommunicable glory upon this account. '3°& 38. 8, 9, 10, ii,verfes, llho fk'<;t up the Sea with do, res 19 Jr. en n brake forth as if it had iff tied out of the womb* when 1 mads the cloud the garment thereof , and thicl^ darkneffe a fwaaltng band for It ; and brake up for ' it my decreed place and fet burres and doores ; ard faid , Hitherto (hale thox come , and no farther , and here jhall thy proud waves be fiayed. Befides, its extent is no leiTe worthy of admiration, itwalli- es rhe four parts of the world, and foic is the bond of theU- fciverfe, by which the moft diftant Nations are united , the medium of commerce and Trade , which brings great deli°ht and advantage to men,by it the commodities which are peculiar to fcveral Countryes are made common to all; thus may vve trace ihz evident prints of a Deity in the very waters ; if we change the fcene, and view the earth , we may perceive clear fi^nes of a Div ne providence : If we confider its pofition , it han7s in the mdftof theayre, that it may be a convenient habitau- on for us; or its (lability, theayre its felf is not able to beare up a feather , yet the earth remains in it fixe and unfhaken notwithstanding the ftormes and tempefts which continually beat upon ic ; from htnez vve muft conc'ude an invihble , bur powerful hand fupports ic ; Vs reckoned amongft the tMa *"' fBi6y»". printed oache frame of nature? who fccheexcel- &<^.^f££ lency 01 the caux in theefteeV who contemplate they arc inrtru&ed in the all things in God, and God in all things? from our knowledge of God. fiaUnfancy we are accuftomed to thefe object, and the edge of our apprehenfions is rebated; the commonnefTe of chings takes away our efleem; we rather admire things new than great ; the eftecls of Art,than the marvails of nature ; as the continual view of a glittering object da zlesthe-eye, that it can- not fee ; fo by the daily pretence of thefe wonders, our minds are blunted , we lofe the quickneffe and frelnnefle of our ipirits. I fhail finilh this Argument by reflecting upon man, who is a (hort abridgement of the worlds the compofure of his bo- dy, the powers of his foul, convince us of a wife Providence ; who but a God could unite fuch different fubftances , an imma- terial fpirit with an earthly body ? who could diftinguilh fo many parts, affigne to them their forme , fcituation , tem- perature, with an abfolute fitneffe for thofe ufes to which they ferve ? we muft joyne with the Apoftle, zABs 17, 27,28. He is not farre from every one The mecr confederation ot 9fi*s\ we may finde him in the a&ivity of our *c lcaft P*rt °f mansb<>- hands, in the beauty of our eyes in the vivaci- % ^ ^rned ty of all our fenfes; in him we live^move , and Atheifts in the World. have our being. And to look inward , who hath GaicnJ. 5. deufu parti m, endued the foul- with fuch diftin& and admirable bribing the^ufe of our faculties? The undemanding which exercifesanEm- P!rcs> far.th',. T*. *W>»- pire on all things, which compounds the moil dif- ^%JJS£\*"*'* * agreeing, and divides the moft intimate, which by the bweft effects afcends to th» highefl: caufe ; the Will which with fuch vigor purfues that which we efkem amiable and good , and recoiles with averfation from that we judge pernicious and evil ; the Memory which preferves frefh and lively the pictures of thofe things which are committed to G its 4* God k. Sejir.2 its charge. Certainly after this confederation-, we muft naturally aflent there is a God who made us , and not wc out felves. 3. We may argue there is a God from the operations of natu- ral Agents for thole ends which are not perceived by them. Al- though in men there is a rational principle which difcovers the goodneffe of the end, and felec"ts fuch means as are proper for tiie accomplishing of it, and fo their actions are the product of their judgement ; yet 'tis impoflibleto conceive that the inferi- or rank of creatures, whofe motions flow from meer inftin& , can guide themfelves byanyCounfel of their o,\n: Si quid eH quod effidat ea Now all their operations are directed to their proper IrtdhTfacm rflomJlt ends without any variation^ in that order as exceeds id p-Zlfoln ™J;& the invention of man. It is admirable to confider fortius > & faphntus komi- how brute creatures aft for their prefervation ; they *e. Chryfippus, are no 10 oner in the world, but they prefently flie from their enemies, and make ufe either of that force or craft which they have to defend themfelves y they know that nouriuSment which is convenient to preferve them, and thofe remedies which may reftore them.By what Counfel doth theSwal- low obferve the feaibn of its paflage ? in the beginning of Autumn it takes its flight to a warmer Climate, and returns with the Sun a- gain in the Spring.By what fore-fight doth the Ant prepare its flore in Summer to prevent that enfuing want which otherwife it would fuffer in Winter ? Doth the Sun deliberate whether it fhall rife,, and by difruling its beams^ecome the publick light of the World? or doth a Fountain advife whether it fhall ftream forth in a fluent and liberal manner? even the anions of men wh;ch are purely natural, aredone without their direction: - Nay, natural bodies will part wi h their own property, and croffe their own inclinati- on for an univerfa I good ; the aire,a light and nimble body that does naturally afcend, yet for a general good, to prevent a breach in nature, it will defcend : And thofe things which hive a natural il^WiMf^Sr °PP°fi»oni yet conjhntly accord and ioyne together «0p£ ri yj>?v Atts 14. 17. that he left not himfelf without a witnejfe , gi- ving them rainy and fruitful feafons ; by the fame proportion we may fay God hath not left himfelf without an internal witnefle , having planted in every man a confeience whereby he is dignified above the lower order of beings, and made fenfible of the fin preme Judge, to whofe Tribunal he is fubject ; now confei- ence in its double work , as it accufes or excufes by turns upon good or bad Actions , proves there is a God. 1. Natural confeience being clear and innocent, is the life- guard which fecures from fears : vertuous perfons who have not offered violence to the light of confcience,in times of danger, as in a fierce ftorme at Sea,or fearful Thunder at Land , when guilty fpirits are furprized with horrour, they are not liable to thofe fears, beiig wrapt up in their own innocency ; the reafon of their fecu- _ ricy proceeds from a belief that thofe terrible works of nature are f;^rV fafn- ordered by an intelligent and righteous providence which is quens^nfametu God. %i s dum fap$- entia mnfuUitt end nunc retrorfum vela dare at£. itenre car f us color yeliftos : Nam% Biefpktr ignt co>ufco nubila div:de?ts}fietitm$. per fwum tmanteti\it equos VQlHCrcBfi currum. florae, ad 34. I. 31, G Z 2. It 44 uoa is. oerm.a 2. It gives courage and fupport to an innocent perfbn,when op- preft and injured by the unrighteous- the natural confcience fo long as it is true to its felt by adhering to honeft principles, it is victorious againft all attempts whatsoever*, fi fratttu iliaba,Hr orb is ; if the weight of all the miferies in the world fhould come ruftvnguponhimatonce, it would beamp under them all, and ftand unbroken in the midft of chofe ruines ; the fpirit of a man is of ftrength enocgh to fuftain all his infirmities ; as a Ship lives in the rough Seas, and floats above them, the waters being with- out it; foavertuo:-sperfon rides out allftorms, and :s preferved from fmking , becaufe the fury of worldly troubles cannot reach beyond his outward man 5 the confcience which is the mans ftrength remains firme and unfhiken; yea, asthofeRofes are u- fually fweeteft which grow near (linking weeds ; fo the peace,joy, and glory of a good confcience is then moft fenlible, when a man isotherwife in the moft afflicted and opprefled ftate ; now from whence proceeds this calmneffe and ferenity , this vigor and con- ftancy of fpirit , but from the apprehenfion of a fupreme Judge , whoatthelaft will vindicate their caufe? 1 2. We may clearly evidence there is a God, from the accufati- onsof a guilty confcience^this is that never dying worme which if a finner treads on, it will turn again; this is a temporal hell, a fpiritual Tophet ; what torments are here in the Regions of dark- neffe, which an accufing confcience doth not inflict on a finner in this life ! fo intolerable are the flings of it, that many have took Sanctuary in a Grave, and run upon the firft death to pre- vent the miferies of the fecond. Now the fhame, horror, dej fpair, and that black train of affections which lafh an offender for his vicious afts, difcovers there is a principle within which threa- ' tens vengeance from a righteous and angry God : This Argument will be more prefTing, if we confider that confcience attaches a finner Firft, for fecret crimes, which are above the cognizance of men; confcience ;s Gods fpy in our bofomes,which mixes it feJf with all our thoughts and anions • let a man therefore take what courfehe vuill to hide his offence, let him fin in the clofeft retirement that humane Semi. 2. God is. ^c humane policy can contrive , where there is no poflibility of legal conviction, yet his Accufer, his Judge,his Hel is in his own bofome; when the fin is moft fecret, confcience brings in the evidence, produces the Law, urges the penalty, partes the fcn- tence,begins the punishment; fo that the finner is *vntutT*'K&T@-9 felf- condemned for thofe fins which are not punhliable by man; yea, fomerimes a difcovery of concealed fins (though certainly bringing temporal death ) hath been extorted by the horror and anguifh of an accufing confcience ; the reafon of all is becaufe in fecret fins, confcience appeals to Gods Omnifciency, who is grea- ter than our conferences,^ knows aH things , i John 3. 2c. And upon this account it is prxjuuicium judicil 9 a kinde of antedated day of judgement, a domeftical doomfday, and brings upon a finner the beginning of his forrows. 2. It Rings with remorfe for thofe fins which are above the pow- er of man to revenge- rhofe who command Armies , and by their greatnefle are fecured from the penalties of the Law , yec confcience fets their fins in order before their eyes; and thefe as • fo many armed men charge them thorow, and overwhelms them ; many inftances there are ; Be/]haz,zar in the midft of his cups and bravery, how was he invaded by fear and horrour, when b; faw the hand-writing on the Wall ! the who!eArmy of thePer- fians could not difcourage his Ipirir -, but when confcience rev ived his guilt, and the apprehenfions of Gods juftice, he funk under the burden ; the hand-writing from without was terrible, b:caufe confcience opened a hand-writing wi:hin. Tiberius the Empe- rour who was doubly dyed in unnatural lulls and cruelties, could neither evade nor dmemble the horrors of his mind-, Nero aftex the batbarous murdering of his mother, was always purfued by imaginaryDivels,his di(tra£ted fancy reprefenting to him furies and flames ready to torment him. How . many Tyrants have trembled on the Throne,when the condemned innocents have rejoyced in their fufferings 1 from h:nce we may infallibly conclude the con- fcience of the m-oft powerful finner is under the feeling of a Dei- ty 5 for if there were 1 o parliaments to be feared but thofe the Magistrate infl'c-ls in his own Dominions, why are Soveraign Ma- gistrates thcmfelves under terrors for their vicious a&ions / and thofe 46 God is. Serm.z* thofewhoarenotfubje&toany humane Tribunal, why do they ttith fuch fury refleft upon themfelves for cheir crimes f certainly it proceeds from hence,that natural confcience dreads rhe fupreme Judge,feeing nothing is able to ihelter them from his Tribunal,nor retrain his po.ver when he will take vengeance on them. In vain doth the Atheiit reply that thefe fears are the produifc of a common falfe opinion, which is conveyed by education, to wit that there is a God who is provoked by fin ; and that ignorance in- creafes thefe terrors, as little children fear bug-bears in the dark ; for 'tis certain , Eirft, That no Art or endeavour can totally free afinner from thefe terrors, whereas groundleffe fears are prefently fcatte- redby rcafon-, and this argues there is an inviolable principle in nature which refpe&s a God. We know there is nothing more difturbs the fpirkthan fear, and every perfon is an enemy to what torments him ; hence thefinner labours to conquer confcience , that he may freely indulge Jiimfe If in (in; butthisisimpoiTible ; for confcience is fo eflential, that a foul cannot be a foul without it, and fo infeparable, that death it felf cannot divorce a man from it ^ fertre nee fine te nee tecum fotefi ; it can neither dye with the fmner, nor without him; 'tis true the workings of it are unequal; as the pulfe doth not always beat alike, but fometimes more violent, and fometimes more remuTe; fo this fpiritual pulfe is not always in equal motion; fometimes it beats, fometimes it intermits, but returns again ; thofe fcomers who run a courfe of fin without controule, and feem to defpife hell, as a meer noti- on, yet they are not free from inward gripes; confcience arrefts them in the Name of that God whom they denyjalthough they are without faith, they are not without fear ; defperate finners ruffle it for a time, and drench themfelves in fenfual pleafures,to quench that fcintllU a*ima} that vital fpark which (nines and fcorches at once-, but all in vain ; for it happens to them as to Malefactors , who for a time drown the apprehenfion of their danger in a Sea of. drink ^ but when the fumes are evaporated, and they ferioufly ponder their offences, they tremble in the fearful expectation of the Axe or Gallows. A finner may conceal his fears from others, and appear jolly and brave, when confcience flings him with fe-. cret remorfe ; as a Clock feems to be calme and ftill to the eye; but Scrm.a. God is. 47 but 'tis full of fecret motions within ; under a merry countenance there may taa bleeding heart: To conclude, fo far is a (inner from being able to quench thefe terrors, that many rimes the more they are oppofed, the more powerful they grow ; thus ma- ny who for a time breathed nothing but defiances to confeience and committed fin with greedinefle, yet confeience hath with fuch fury returned upon them, that they have run from profanefle to fuperttition , as fugitive (laves are f orc't back to their Matters and ferve in the vileft Drudgery , fearing feverc punidi- ments. . 2.The beft men who enjoy a fweet calmnefs, and are not difqui- Cted with the terrors of confeience , they abhor that Doctrine which difcards the fear of a Deity; fo that thofe who are moft freed from thefe terrors, believe them to be radicated in nature , and grounded upon truth ; and thofe who etfeem them vain, are meft furioufly tormented with them ; in which refpect the Divine goodneffe fhines forth in thegreateft luftre towards thofe who love andfearhim, and his juft ice againft thofe who contemn it; thus Caligula who was the boldeft Atheittin the world, yet when it thundred, ran with trembling under his bed, as if God from hea- ven had fummoned him to judgement ; whereas Socrates y who was the Heathens Martyr,died wkh the fame tranquility of fpirit wherein he lived. 3. Tis worthy of ourferious thoughts that thefe terrors of con- feience are moft dreadful when the (inner approaches death ; the fenieof guilt which before was fmothered, is then revived ; con- feience like a deeping Lyon awakes and deftroys at once ; experi- ence tells us many (inners who have lived in a fenceleffe, dye in a defperate manner; and from whence doth this proceed bur from the prelates of a future judgement ! confeience antici- pates the vengeance of God; then the Alarums are encreaft, and the norme is more violent; for the foul being fenfible: of its immortal nature , extends its fears to Eternity , and trc .bles at him wbo lives for ever , and can punifh for ever. 4* God is. Serm. z. ^Argument ;. The confent of Nations agrees in the belief of a God ; although the Centres did groffdy miftake the life and eflence of the infinite Deity , imagining him to be of ibme humane forme and weakneffe, and in this re- fpe& were without God in the world ; yet they confpired in the acknowledgement of a Divinity •, the multiplicity of their falfe gods rtrengthens the Argument > it being clear they would rather have any God then none; and this belief cannot be an impofture, becaufe *ris Firft,Unrverfal ; What Nation fo barbarous as not to worihtp a God ? certainly that which is common to all men>hath a founda- 1 tion in nature. Secondly , 'tis perpetual ; falflioods are not long lived; but the Character and Impreflion of God is indelibly fea- led upon the fpirits of men. Thus we fee the Univer- fal Reafon of the World to Determine there is a God. 2. The Scripture proves there is a God to faith ; PfaL 1 9. David fpeaking of the double manifeftation of God by his W7orks and his Word , appropriates a converting power to the Word; this exceeds the difcovery of God in the Creation , in refpe*& of its clearnefle and efficacy : Tfalme 138. 2. Thoti haft magnified thy Word above aU tlj Name. There are more apparent Characters of Gods Attributes and Perfections in the Scripture , than in the Book of Nature; in the Creation there is Vefiiginm^ the foot-print of God; but in the Word there is Imago , his Image and lively Reprefentation : As the Angels when they affumed vifible bodies, and appeared unto men; yet by the brightnefle and Majefty of their appearance, chTcovered themfelves to be above an humane Original ; fo the Scri- ptures although conveyed to us in ordinary language and words, yet by their authority and fanclity evidence their Divine defcent \ and that there is a holy and tighteous God from whom they proceed. There Serm. 2 God i is. There is a vehement Obje&bn ur^ed by A. thrifts in ail Ages again! I a Divine Providence, and confequently a^inft Gods Eeing : The af- flicted ftete of innocency and goodnefle , and the profperous ftate of oppreflion and wickedneflfe. Honeft men fufter, whiles the unrighreous and profane ftfim in the Streames of Profpericy ; hence they concluded fortune certay aut insert a mantra 9 hid the charge of thefe fublunary things; even the holy Prophet btmfelf was liable to this temptation, P/W.7 3. 9,10, 1 1,12,1 3,i4.hefaw that as the clean Creatures were facrificed every day,the Tur- tle and the Lamb, the Emblems of innocency and charity , whileft the Swine , and other unclean Creatures were fparedj So good men were har- raft with troubles , when the wicked were ex- empted , and this ihook his faith ; but by tntrin? mto the SanCtuary of Gcdy where he under/load their end , he comes off with victory-, now for the removing this Objection , Confider 49 We may hzar the Tragedi- an thus refenting ic : Sed cur idem , $ui tint* regis fab q:is vaftt Voider* mun-di Hbrata fuor Vhchm 0 bes, hominum ni- mum Securm tics} non foBic'tu* Vfodrjfe fonU, nowjfe main. Scncc. Hippo!. Plutarch and State* , and Cfcer$s have rendred fatif- fa&ion concerning this me- thod of the Divine Provi- dence. Firft, we are not competent Judges of Gods actions ; we fee but one half of E^ekjels Vifion ; the Wheels , but not the eye in the Wheels ; nothing but the Wheels on which the world feems diforderly to run , not the eye of Providence which governs them in their moft vertiginous changes .• The actions of God do not want clearnelfe, but clearing : What we cannot acquit, is not to be charged on God as unjuftj the ftick which is ftreight, being in the water' feems croo- ked , by the refraction of the beams through a double medi- um ; we fee through fle(h and fpirit , and cannot diftin&ly judge the ways of God ; but when we are not able to com- prehend the particular reafons of his difpenfations , yetwemutf conclude his judgements to be right , as will appear by oi> ferving Secondly ,The fufferings of the righteous do not blemifli Gods jufttce! H i.God 50 Cod is. Serai. a i. God always (Hikes an offender, every man being guil- ty in refpect of his Law. Now though love cannot hate, yet it may be angry ; and upon this account, where the judge- ments tf (]od are a great dtep , unfathomable by any finite underftanding , yet his righuoxfneffe ftandeth Like the high tJMo;irjtalnSi(as it is in Tfalme 36.) vifible to every eye; if the meft righteous perfon toll look inward, and weigh bis own carriage and deferc, he mult necefiarily glor fie the ju- ftice and bolinetfc of God in all his proceedings. 2. The afflictions of good men are fo far from ftaining Gods juftice , that they manifeft his mercy ^ for the leaft fin being a greater evil than the greateft affliction; God ufes tem- poral erodes to prevent or deftroy fin ; he imbitrers their lives to wean their affections from the World, and to create in them ftrong defires after heaven ; as long as the waters of tribulation are on the earth, fo long they dwell in the Ark; but when the Land is dry, even the Dove it felf will be wan- dring, and defile its felf: When they are affii&ed in their out- ward man , it is that the inward man may be revived ; as birds are brought to perfection by the ruines of the flieil .• that is not a real evil which God ufes as an instrument to fave us. Who will eiteeni that Phyfitian unjutf: , who prevents the death of h;s Patient by giving a bitter potion? ?. If the Righteous be thus afflicted upon earth , we may conclude there is a reward in the next World ; if they are thus £har;jty treated in the way , their Countrey is above , where God is their portion and happinefle. Thirdly,The temporary profperity of the wicked refie&s no dif- honour uponGods juftice or holineffe;for God meafuresall things by the Standard of eternity ; athoufand years to him are as one day. Now we do not charge a Judge with unrightecufnefie , if he defer rhc execution of a Malefactor for the day ; the lo! geft life of a (inner b:ars not that proportion to eternity ; befides, their reprieve increafes and fecures their mine : they are as Grapes which hang in the Sun till they are ripe, and fit Serin 2. God is. 51 fie for the Wine-pretfe. God fpares them no,v, but wi.l £u- nifli them for ever; he condemns them to prosperity in this world, and judges them nor worth hs anger, intending to potire forth the vials of his wrath on them in thf next. Fourthly , The. more fober Heathens have concluded from hence there is a judgement to come; becaufe orherw ie the beft would be moft miferable , and the ungodly profperous ; from hence they have inferred , that becaufe all things are difpene'e in a promt fcuous manner to the juft and unjuft in this world, therefore there muft be an after-reckoning. Fifthly,There are many'vifibie examples of the goodntfijand juftice of God in this World^either in rewarding afflifled innocen- cy,or puniihing profperous iniquities.He thatfhall read the (lo- ry of jofeph , and confider that wonderful chain of caufes managed by the Divine Providence ; how God made ufe of the treachery of his brethren , not as a fale, but a conveyance; how by the Prifon he came to the principality,muft conclude there is a watchful eye which orders all things : And how many in- ftances are there of Gods fevere, and impartial juftice ? there is no State or Hiftory but prefents fome examples ; wherein an exaft proportion in the time, meafure and kind between the fin and punifhment,ismoft confpicuous •, the unnatural hn of Sodom was puniuYt with a fupernatural fhowre of fire and brim - ftone; Pharaoh had made the River guilty of the blood of the He- brew Infants ;his firft plague is the turning of the River into blood; j4dembez.ee is juft fo ferved as he did by the feventy Kings ; Jndas who wanted bowels for his Lord, wanted bowels for himfelf in life and death ; for he hanged himfelf, and his bowels gullied out ; and thus the punishment as a hand, points at the an, and convinces the World of a Deity. Vfe i. This is juft matter of terror to Atheifts, which are C 1. Vita. of three forts j ^ 1. Voto. £ 3. Jnd'mo^ H 2 Firft, Ufi «J2 vOCt K- ocrin.x- Firft,To thofe who are practical Atheifts z//r*?;in life, who live down this truth, denying Cod in their lives ^ fad and certain in is, that many who pretend they, know Cod, yet fo live they, as if there were no Deity to whom they rriuft give an account : Such are the iecure,that deep in fin, notwithftand- ing all Gods thunder ; and if ever fleep were the true image of deaih, this is the fleep. The fcnfual who are io loft in car- nal plea iu res , they fcarce remember whether they have a foul i if at any time confidence begins to murmure , they relieve their melancholy thoughts with their company and cups, like S fending for the Mufick when the evil ipiric was upon him. The incorrigible, who notwithftand Moreover, Serm.a, Cod & He hath breathed into man a ipin'tual , immortal, rario- . ml foul, which is more worth than the whole World; this il in tome fort a ipark and ray of Divine brightneffe ; 'cis capable of Gods Image , 'tis a fin Companion for Angels, to joync with them in the praifes of God, and enjoy a bleiled eternity with them. Tis capable of communion with God himfelf , who is the fountain of life and happindfe. The foul is endowed with thofe faculties which being terminated upon God, it enjoys an in- finite and everlaftingbleffedneffe. The undemanding by know- ledge refts in God as the ftrrt and higheft in genere veri ; "the will by lovt embraces him as the lad and greateft in g:nerc bsm ; and {o receives perfection and fatisfa&ion, which is the incommu- nicable priviledge of the rational foul. Beaftscan onlyconverfe with drofTy and material objects, they are confined to earthly things ; but the foul of man may enjoy the poffeflion and fruition of God, who is the Supreme and Soveraign good. Now this • faotiid inflame our love to God; he formed our ^bodies, he infpi- red our fouls. Moreover ,if we confider our lives, we fhali finde a chain of mercy which reaches from one end to the other of them. How many Miracles of Providence do we enjoy in our prefer- vation ? how many unfeen dangers do we efcape ? how great are our daily fupplies ? The provisions we receive, do ferve not only for neceflity?butfor delight ; every day we have the provisions of ^neat and drink not only to cure hunger, and all our third, but to refre/h the heart, and to make us chearful in our work; every houre is filled up with the bounties of God : Now what fhall we render to the Lord for all his benefits ? he defires our love ; this is the* moft proper return we can make ; for love is of an opening and expanfive quality calling forth the heart; our love within fhould break forth to clofe frith Gods love without; the love of obedience in us, with the love of fa- vour and bounty in him. Tis a principle of nature deeply im- planted in the hearts of men , to return love for love ; nay, the very Beafts are not deficient in this; Efay i. ?. The Oxe knows his Owner , and the Affe his UW afters Crib : I Thofe 57 58 God is. Serm, Thofe Creatures which are of all the moft ftupid and heavy, refpeft their Feeders, and exprefle dumb figtis of love unto them. How much more fhouid we love God, who fpreads our Table, fills our Cup, and caufes his Sun to fhine, and his Rain to fall on us ? 'Tis an Argument ^ of secret Atheifme in ; the heart,that in the confluence of mercies we enjoy, we do not look up to the Author of them,as if common mercies were the ef- fects of Chance, and not of Providence j if a man conftantly : relieves our warns, we judge it the moft barbarous difingenuity not to repay love to him ; but God loads us with his benefits every day^ his wifdome is always bufied to ferve his mercy, and his mercy to ferve our necetfities, but we are infenfible and unaffect- ed ; and yet the meaneft mercy as it comes from God hath an ex- j eellency ttamp't upon it. We fhouid upbraid our fouls for our coldnefle to God; everywhere we encounter fenfible demonftrati- ons of his love to us ; in every moment of our lives we have fome pledges of his goodneffe. Let us light our Torch at this Mountain of fire •, let the renewed act of his bounty conftrain us to love him-, we fhouid love him for his excellency, though we had no benefit by him ; nay, though he hated us, we are bound to love him as he is truly amiable in himfelf 5 how rftuch more. when he draws us with the cords of a man, with bands of love? vvhofoever requites the love of God with hatred, (as every im- penitent hnner doth ) puts off the nature of man,and degenerates into a Divel. O 2. Fear ; this is that eternal refpecl which is due to our Crea- tor ; an humble reverence we owe to him, as he is infinitely above us; the holy Angels cover their faces when they have the cleared views of his glory: Ffaj6.iy2^.The L rd is refrefentcd as- fit- ting on a 7 krone y and the-Sir*\hims flood about, each having fix wlngs\ with twain he covered his face-, and with'' twain his fee t^ and with twain did he flee ; and one cryed to another yHoh holy y holy Lord of 11 oils , . the whole earth Is full of his a lory : The .Aqgdsarepuieand innocent Creatures ; they fear not Ins angry juliice, but they adore his excellencies and perfag* .ons; his is a drad, when a moft Serene Majefty.. Penal fear Serm.2. God is. 59 fear u inconfiftent with che joys of heaven, but rhe fear of ad- miration is perfected there -, and in this ibnfe the far of God i'whcs for every Pfal. 19. 9. In all our addrefles to him we lhouldcompofe our fpirits^by the awful appre'-ientionof thatinii- nice diftance which is between God and us.Ecc/ef 5.2. Let not thine he Art be hafiy to utter any thing before God; for God is inhea- , and than upon earth ; the greateftdiftance in nature is but an imperfect difco very how much we are beneath God 5 'tis the ef- fect of grace to reprefent the Divine being and glory fo to the foul, that in the moft focial duties it may have imprefllons of fear-y Pfal. 2. II. Serve the Lord with fear, and re Joyce with trem- bling. We fhould fear his greatneffe and power, in vvhofe hands our life and breath, and all our waves are; the fear of God ha- ving its actual force upon the foul, is operative and inftrumental to holy walking , from whence the fear of God is taken in Scri- pture for the whole duty of man, it being an introduction to it. The fear of Gody and keeping his Commandments are joined together, Ecclef. 12. 13. This is the Trepofuu which governs our actions according to Gods will; this is a watchful Centinel againft the moftpleafant temptations , it kills delight in (in, (by which the integrity of moft men is loll ; ) for delight cannot dwell with \Jear ; this is the guard and fecurity of the foul in the days of trouble ; the fear of god countermines the fear of men; this cuts off bafe and unworthy complyings ; therefore the Lord brings this as an antidote againft the bafe fear of men; *Jfa, f I. 12, 1 3. Who art thou, that thou fbouldeft be afraid of a man that (ball dye, and of the fon of man, that Jhall be made as graft ? And forgettefi the Lord thy Cfttakery that fireteheth forth the Heavens, and laid the foundations of the Earth ? Th'.s exalts a Chriftian above humane frailty, and makes him defpife the threatnings of the world,whereby many are terrified from the:' conftancy. It is the moft unreafonable thing to be Cowards to men, and fear/eft of God. Men have but a finite power, and fo they cannot do that hurt they would ^ and they are under the Di- vine Providence, and therefore are difabled from doing that hurt, which otherwife they could do ; but the power of God is abfolute and unconfined ; therefore our Saviour prefles with vehe- mency upon his Difciples, CMmh. 10. 28. Fear w'ti them which I 2 kid 6o God is. Serm.a. kill the body> but are not able to kill the foul ; but rather fear him who is &bL to dtfiroy b&th bedy arid foul in hell : He lives foe ever, and can punifh for ever ; therefore when duty and life can- not ftand together, he that flies the danger by delivering up his foul j exchanges the pain of a moment for the torments of Eterni- Xtaptorarm, ■**■ ** ^^ upbraids the folly of fuch ; Thy WMQcbemm;time7itCm- fear th: Fnfon , but they fear not HeU ; they^ datum Tempoulcm, mi pec- fear temporal torment, but they fear not the yarns of nas ignis tterni ; timeitt unburn: h able fire) they fear the firft^but not the f frond modicum mori, non tewmm ^eaf^t moYK 3. Dep-ndanc?, in refpecl of hisal-fufficiency to fupply our wants ; andOmnipotency to fecure us from dangers Firft, his al-fufficiency can fupply our wants ^ he is the Sun, FountainandMineof all that is good • from hence the Prophet glories in God, Habbal&u^ 3. 17, 18. ^Although the fig-.ree (ball not b 'offome, neither fhalt fruit be in the Vines ; the labour of the Olives fhaU fail, and the fields (hall yield no meat ; the Flock^fhall be cut off from the fold, and there fhaJl be no herd in the flails ; yet I will r Joyce in the Lvd, 1 will joy in the God of my falvation. He exprefles not only things for delight, as the fruit of the Vine and fig-tree, but things for neceffity , as the meat of the field, and the pekj of the flail, and the utter failing of thefe together ; for other wife the want of one might befup- plied by the enjoyment of another. Now in the abfolute loffe of * thefe fupports and comforts of life, the Prophet faw all things in God •, want of all outward things is infinitely recompenc't in the pa:fence of God : The Sun needs not the glimmering light of the Stars to make day ; God without: the afififtance of the Creatures can make us really happy ; in the enjoying of him we have all things, and that to the greateft advantage. The things of this woild deceive our expectations, and draw forth our corruptions; but in God we enjoy them more refinedly,and more fatisfyingly , the dregs of fin and forrow being removed; by porTefTing God there is no burden which we are not able to bear, but he takes kaway, our wants, weakneffe and fufferinss ; and there is no excellency of his which we are able to en;^y, but he conveys to Serm.9« God i*. 6r tou?, his grace, his glory. There is true riches in his favour, true honour in his approbation, true pleafure in his peace. He is the treafure and triumph of the foul. Lam. 3. 24. The Lord is my portion, faith my foul, therefore will I hope in him : He is fuch a portion, that all temporal erodes cannot hinder its in- fluence on us, and his influxive pre fence makes heaven ; he is a portion that cannot be loft, he infeparably abides with the foul. The real belief and application of this will keep a Saint in Cl"\™uridm . an holy independency on earthly things ;_ the flames which fhall ^tfi^Jm^ burn the World, cannot touch his portion ; he may ftand upon lis habere d: tma ruines, and fay, / haze loft nothing. mole per den- dum. Moreover., this will keep the foul upright in the courfe of obe- clience;for all the exorbitancies and fwervings from the Rule pro- ceeds from the apprehenfions of fome particular good in the Creature, which draws men afide. Thofe who want the light of faith ( which difcovers Gods al-fufficiency ) only admire prefenc and fenfible things; and to obtain thefe, they depart from God; but the more eagerly they feek after thefe temporal good things, the further they run from the Fountain of goxineffe, which alone can fweeten the beft things we enjoy-, and counterbalance their abfence; the Creatures are but of a limited benignity, the ne- ceflity of their number proves the meannefs of their value;but one God anfwers all, he is an infinite and i n defective good -, he is for all the powers of foul and body, to hold them in their pleafan c exercife, ar.d to give them reft ; he is alone able to impart happi- nefle , and to preferve that happineffe he imparts. Secondly, his Omnipotency can fecure us from dangers. The Creation is a ftand;ng Monument of his Almighty Power; for what but Omnipotency could out of nothing produce the beautiful Fabrkkof heaven and earth ,*■ man cannot work without mate- rial?, b;-t Cod doth; and that which exalts his power, is, that he made i: l y his Word •, he [fake the Word, vnd they were made , faith the Palmift, Pfal. 33.9. There went no greater pains to the Worlds Creation, than Gods command. Moreover to 6z God is. Serm.2. Moreover, the World is preferved from perifhing by the pow- er of its Maker. Certainly, withouc the fupportof his mighty hand, the World had long before this time relapfed to its primi- tive nothing: Many inftanceswe have of his power , in thofe miraculous deliverances which he hath (hewn to his people in their extrernity ; fometimes by fufpcnfionof the Works of Nature ; his dividing the %^ed Sea, and making it a$ a (did F/all, that the J fr 'aclhcs might have a fecure fajfage \ his floffjng the Snn in its courfe, that Jo(l:ua might have time to deflroy his enemies \ his fufp ending the nature of the fire, that it migh: not fo much as ftnge the garments of the three Hebrews ! his jhutting. the motth of the devouring Lyons, and r turning 'Daniel in fa^ety from that dreadful Den ! A nd are not all thefe, and many others of this kind, not only the pregnant teftimoives of his love, but the everlafting Characters of his Omnipotency.Moreover,that which exprefles the power of God with as great a luftre,is the turning of the hearts of many cruel enemies from their intended rage to favour his people ; thus did he change the heart of Efau, who had refel-yed the death oc his brother \ that inftead of killing him , he expreft thegreateft tendernefle, and the moft endearing affecti- ons to him \ thus did he fo fvvay the hearts of the Egyptians to- wards the opprefled Ifraelites, that inftead oi fe curing them un- der bondage, they encouraged their departure^ by enriching them rnih jewels of five.- and of goldJExod. 11.35. Now our duty is to glorifie this power of God, by placing our truft on him. Pfal. 121.2) 3. My help coi.es fom the Lord ^ who made the hea- vens and the earth ; he will not fuffer thy foot to be moved ; by deperidance on God the foul is compofed in the midft of the moft apparent dangers •, as the upper Region of the Aire is calme and ferene , whatever (lormes are here below •> thus David express the fame courage in all Eftates ; when he was retired into a Cave to fhelter himfelf from trie fury of Sauljwt fungthe %j.PfaL which he then compofed -, My heart is fixed, q God^ ?ny heart Pfal. 57. 7> is fixed, I will fing and give praife ; and afterwards when he triumphed over Hadade^er the King of Ztbah, he com- pofed the hundred and eighth Pfalme, and fung the fame words : Pfal. 10S. 1. O God, my heart is fixed, I wiH fing and give praife ; faith taught him the fame fong in the Cave, and on the Throne; in all i>cnii.2« yjoa w. *? all our exigencies we inou Id apply the power of God ; th>caufe of our perplexing fears, is our low apprehenfion of Gods power* and therefore when we are furrounded with difficulties and dan- gers, then we are furprifed with terror and difpondency ; whereas when there are vifible means to refcue us, we \ik up our' heads but our duty is in the greateft extremities to glorifie his power, and ro refer our felves to his goodnefle ,• and though we cannon be'eer- tain that God will by miracles refcue us frorrf dangers, as he did many of his people in former Ages ; yet we are fure he will fo a- bate the power and force of the moft injurious enemies, as they (hall not conquer the patience, r.or break the hope of his people. 4.\Ve owe perfect obedience to Gods will; z^.Subje&ion to his Commands,and fubmiflion to his Providence, i. Subjection to his Commands. As he is the firft caufe>fo he is the Supreme Lord ; he that gave us life,muft give us law .• God hath an abfolute title to our fervice as Creator; this made the Pfalmiftdehre the knowledge p£ Gods Commandments in order to his obe die nee. Pfa I. 1 19.7° Tin hands have made me ; and fafhioncd m: , give me Under- standing, that I may learn thy Commandments ; he may learn this from the univerfal obedience of a'l creatures,thofe which are without reafon, fenfeorlife, inviolably obferve his commands. Efay 48. 13. Mine hand hath laid the feundations of the earth and my right hand hath jpand the heavens, when I call to them they stand ftp together, as prepared to execute his commands. The inferable parts of the World are fo compliant with his wilL as to contradict their proper natures to ferve his cjory; fire ^ fcends riom heaven at his command ; the fluid Sea Rands up as a folid wall in obedience to him ; this upbraids cur Degeneration and Apoftafie, that we who are moft indebted to the goodneffe oi our Creator, ihould prove difloyal and rebellious , when the infe- riour creatures with one confent ferve and dorifie him. L.iftly, we owe fubmitfion-to the will of his Providence; there isnofhadowof exception can be formed agiinft his Sovereii;i ty-. he. may do by right whatever he can do by power, therefore we fhouldacquiefce in his difpenfations ; this confederation filenc't David; H Uocl n. ocrni. i Davids pfal. Z9'9' 1 ^^ mJ toyiguey and fiid nothing, bee ati 'fe thoti didfi it ; as the prefence of a grave perfon in authority qui- ets a difordered multitude-, fo the appreheniion of Gods fupremacy compofes our riotous thoughts and paifions 5 ur-quietneffe of fpi- ■ rit in troubles, {prints from the ignorance of God , and of our felves; by impatience we cite God before our Tribunal, and do as it were ufurp his Throne; we fet up an a- improvidence, as if hiswifdomeftiouldbetaughtby out- folly ; and fometimes in af- flictions we eye the next caufe, but do nor look upward to the So- veraign Difpofer of all things, Ike Balaam, who ftrmkjhe Ajfc, but did not fee the Angel which oppoftd him ; th..s from a bru- tifh imagination we regard the viable inftrument of our trouble,but confider not the Providence of God in all 5 from hence it is that ourfpiritsarefullof unquiet agitations; we live continually upon felf-created Racks : Now the humble acknowledgement of Gods hand, and thelubmittngof our felves to his will, as it glorifies God, foit gives eafe to us^ as there is the greateft equity, fo policy in our willing ftooping to \\vxi.Rom.l 4.11. Asl live faith the Lord y every k$?e (hall bow to me, and every tongue fhall confefita GW;he engages his life and honor for thisdf there is not a volunta- ry, there muft be a violent fubje&ion ;o him > the wilful man ne- ■ ver wants woe ; the fpring of our daily milery, as well as our fins is, oppoiition to Gods will; but the chearful refignation to his Providence, what a bleifed pill of reft is this to the foul? what a Sabbath from all thofe finful and penal difturbances which difcom- pofe our fpirits ; 'tis a lower heaven •, for as in the ftate of glory there is an unchangeable agreement between the will of the Cre- ator and the crearure, fo according to the fame meafure and de- gree wherein we conform our wills to Gods , we proportion ably enjoy the holineffe and blefledneffe of that ftate, TH E J? Ql^Mv 6 T HB TRINITY Proved by Scripture. i John 5.7. For there are three that bear record in heaven , the Father^ the Word, and the Holy Ohofl, and thefe three are one. •^jf N the fifth verfe of this Chapter, the Apoftle had laid this down as an Article of faith, that the Lord Yfus Chrifl is the Sonne of God. who is he that ovcrcometh the world , but he that belie vet h that ]efus is the Sonne of God : l JoIln S* S* Now for the proof of fo glorious a truth, the Apcivle produces fix witnetles, and ranks them into two orders, fome bear record in heaven, and fome bear wic- nefie on earth ; fome bear witnefle on earth, as ver. 8. of this Vcr* ** Chapter. There are three that bear witnefie on earthy the Spirit an i the water , and the blood, and theje three agree in one ; and fome bear record in heaven, in the words of my Text : There K arc 6 5 ?he Trinity proved by Scripture. Scrm. }, are three that bear record in heav:ny the Fat her , the Word, and the Ho1) Ghoft, and thefe three are one. In th; words you may take nonce of thefe particulars. i. The number of the heavenly witnefles, or the number of thofe witneffes that bear record in heaven, viz* three. 2. Their dignity or excellency, they are in heaven. %. Their a&> they bear record. 4. The names of the witnefles, the Father •, tie Word, and the - Holy Gbofi. 5. Their unity, an 1 thefe three are one. I would obferve from the context, Obf r ' 'That it u mt an eafie matter t) bdieve that the Lord Jeftts Chrifi is the Sonne of God : Whence is it elfe that the Apoftle fo often urges this point in this EpihMe f whence is it elfe, that whereas it is fufficient for any truth to be co* firmed by the mouth of two or three witnefles ? here are no leffe than fix witneffes produced to prove th it the Lord J fm is the Sonne of God; three heavenly, and threeearthly ; and indeed who can declare the great myflery of. the eternal generation of the Son of God.* I will give five wonders in five words. 1. God the Father communicates the while divine e pence unto the Sonne, and yet hath the whole divine effence in htm f elf : tf God communicates hta f nt fm4 natura% an eternal Father muft have an eternal Sonne. 4. The Father beget; the Sonne, yet the Sonne is not inf.ri.ur to the Father, nor the Fathe; fuper'our to tie Sonne : The Lord JefusCbrift: being in he fo m? of Gsd, thought it no robbery to be equal with witneffes are fuch as are lyable to exceptioi^but thefe ^re in heaven beyond all exception. 3. As for earthly witneffes, it may come to paffo that their names may not be known , thefe here are named ; the Father, tie Wo d, and the Holy Ghofl. 4. Earthly witnefles, when they are produced, either may be f.knt, or it may bebearfalfe witndle, but thefe bear record, and th-ir record is true. 5. Earthly witneffes may not agree in their vvitreife, as the wit- nefles brought againftChritt ; but thereisafweec cor.fent and a- preementamongft thefe witneffes for thefe three m e one. K 2 <5. Whereas 68 tht Trinity proved by Scripture. Serm.3. 6. Whereas Earthly witneffes, although they may be one in re- gard of confent, yet they are nor one in regard of effence ; every man hath one particular individual effence of his own, but thefe are one in regardof effence : Now pray mark this,for if it be fo , then the Father is God, the Son God, and theHoly Ghoft God. And therefore the Socinian, who denies the Deiry of the Word, and of the Holy Ghoft, will perfwade you to believe that thefe words are to be expounded thus, tl.efc three are one ; that is, fayes he, thefe three agree in one; but that this is not the meaning of . . the phrafe, appears by the variation of it in the next verfe; the £ci?t* vvordsare, There are three that btar wimejfe on earthy the Spi- rit, the water, and the blood, and thefe three agree in one: Now if both phrafes note unity in confent, here is an occafion of of- fence, and falling adminiftred by the variation of them in thefe two verfes ; why is it not faid the Father, the Word, and the Holy Ghoft agree in one , as well as the Spirit, water and blood. And fuppofe we fhould grant that the oneneffe fpoken of in the Text is to be expounded of confent in will and agreement, yet it would prove the Godhead both of the fSSJi*^ and Spirit; for in free Agents, where there is the fame will, there is the fame na- ture, /indeed with men it is the fame fpecihcal nature, not nume- rical j^Seeatife there is but one God only, therefore here it muft be the fame numerical nature. Qbfcrv. The dottrine I would fpeak more fully to, is the doBnne of the Trinity, or that there are three per fens in the divine effence. Inth.profecutionof this point, I fhall (by Gods affiftance) obferve this method. 1. I {Hall ipeak fomething to the notion of a Divine perfon. 2. I fhall fhew you that thefe are 1 hree perfons in the Divine effence. 3„ I fhall fpeak fomething to the diltindtion of thofe perfo s. 4. I fhat] fpeak to rhe order of thefe perfons. 5. I fhall enquire whe her tb/c myilery of the Trinity may fee foimd out by the light of nuure. tf.. The life and Application. I. I Serm. 3 . The Trinity proved by Sciptme. 69 1. I fhall fpeak fomething ro the notion of a divine perfon ; what a divine perfon is , or wherein it confifts. RefoL 1. Negatively, adivin: perfon in them-ecijfe l notion of it, is not a being or fingularis fabftantidrfApna^ %f mttura fingxUrU cl re dlftinguhur 1 there is a clear difference between perfon and nature, as you may perceive by thefe following con/i- derations. 1. Our Lord ]efus Ch'^fl afiiimed the nature of man, and yet not the perfon of man. 2. Thofe things which may really be feparated are not the fame; but that perfonalitymaybefeparatedfroin nature, appears by the foregoing inttance. 3. It a perfon wereabeing, it muft either befinire or infinite; if finite, then fomething finite would be in God; ifinfinite,then there would be three infinites in God , or which is all one , there would be three Gods ; now Deum trimm ajferimusy cDe- um htftu 1 m negamus. 2. 'Tofnively ; aperfonis modusrei, the manner of a being; and a divine perfon is modus divine ejfentia, the divine effence modificated, or the divine eilences confidered three manner of wayes ; for h fiance , confider the divine efience as the fountain or principle of deity , foitis the firft perfon ; confider it as ftreaming forth from the Father, fo it is the fecond perfon ; con- fider it as breathed forth by Father and Son , and fo it is the third perfon. I Cud before that the Father is the fountain or principle of de- ity; now this muft warily be under! tood ; I do not fay, the Fa- ther is the caufe of deity , but the principle ; there is a wide dif- ference between p incifium & caufam, a principle and a caufe. Omnu caHja tft pr m iplum , fed omne principum non efl cmtfn ; the caufe of a thi g may be called its beginning, but the be- ginning of a thing i.not neceffarily its caufe; the beginning of aline, is i o^ he caufe of if. But co return , where we were, a divine perfon is modus divi- ka effenttv , the divine eflence modificated, the divine eflence co: fidered three manner of wayes ; now the manner of a thing is neither ens,- nor nit il ; it is neither a thing, nor yet nothing; fo" H-ance, the folding of my hands , is not ens> for then I fiiould be a Creatour, and make fomething ; nor is it plainly no- K3 thing,. 7o Ibe Trinity proved by Scripture. Serm. 3 ■ thing ; for there is difference between my hands folded, and my hands expanded. Now we ufe the word perfon , tacaufe it notes the fubfiftence of the molt excellent kind of being, and hath more in it than fubfiftence haih ; we fay a bead: doth fublitl, but it is abfurd to Qiy a beatt hath perfonality ; becaufe a perfon notes an ur.der- HcB.i.j. (landing fubfiftent ; befides, the word perlon is attributed to God in the Sctipture; in the Efiftls to the Hebrews^ you finde thefe words made ufe of by the Apoftle concerning Chrift ; tf e'br/ghtnejje of his glory , and the exfrejfe Im*ge of his perfon. 2. lam tolliew you that there are three perfonsinthe di- vine eifcnce, and that from Scriptures, both in the Old Tefta- mei.t, and in the New. 1. By Scriptures in the Old Teftament; to that purpofe,take in- to your thou^hs thefe particulars. 1. A plurality of perfois may be proved by that Scripture , gen. Gen.i.i& 1. ^6. where God fp.aks of himfelf in the plural number; Let us make man in our Image ; this nores more perfons in the Godhead than one ; 'tis true, fomething is urged by way of Ob- jeSion. Obtett 1. Godfpeaks byway of Jfoflro^he unto* he Angels, that they fhouid bear witnefleofthe works of Creation ; it is u- fualin Scripture, for God toipeak to the creatures; as in the Ifa 1.3. Prophecy of Jfalah ; Hear oh heavens^ and give ear oh earthy fer the Lord hath (poke?;, RefoL 1. Although Co^ is fometimes brought in in the Scri- pture fpeaking unto the creature , yet it is impotflble that this Scripture fhouid be expounded after this manner; For, 1 Thofc unto whom God fpeaks, were companions wi h him in the work of Creation ; Let us mcke man after, otr Image \ row God did not m?ke ufe of Angels as inslrumcnts in - the v\ork of Creation , not indeed cot Id he fo doe ; For, t. Every" instrument mult have fub;e£l matter to work up- on ; but Creation doth nor prefuppofe a fubjeft , but mak" ir. 2. Every infirnment muft have time to work in , but Creation is Ser m } . The Trinity proved by Scripture. 7 1 is in an inftant ; and therefore when we read that God created the world by ]efn4 Chrisl , asin the EpiiiJe to the Hehetvs; by Heb,i.». whom (fpeaking ofChrift) be made the world ; this parricle/w, or by > nonefl noramflrnmenti , fed not a or dims , notes not 'in- itrumentality , but the order amongft the divine perfons ; for as there is an order in regard of themfelves , fo in regard of their operations; operari feqmtur efie; and hence it is , that althou^i we read that God the Father made the world by ]efns Chrlfl , yet we do not read that Jsfiss Cl.rift made the world by the Father. 2. God fpeaketh unto thofe perfons, after whofe image man was to be made ; Let us make man after our ima^e ; now man was not to be made after the image of Angels, but the image of Godhimfelf. Ob eft. 2. God (peaks more magnatum , or more fnncipinm, after the manner of great ones , who fpeak in the plural nun. be r. TZ^'ol. i. If God fpeaks more magnatum^ af:er the manner of great ones, why dorh he not alwayes, or at leatt frequently fpeak after this manner ? you will find God fpeaking in Scri- pture for the. molt part in the lingular number ; even in; his very book of Genefs , hehold> I even I ao bring a flood of waters upon q the earth. Behold, J even I eftablifh my Covenant with yon. Fear Gen.Q.'«.7* no* Abraham (faith God) I am thy fhleld, and thy exceeding Gen. ij\. great reward ; and elfewhere, I am the Almigh:y God, walkjbefore Gen. 17 1. me, and be thou perfect. 2. If God fpeaks in the plural number after the manner of great ones , then certainly he would fpeak after this manner ,when he difcovers moft of his royalty , and power , a d Ma;efty , as he did at the giving of the Law on Mount Sinai; and yet there be fpeaks in thefingular number \Exod. 20 2. lam the Lord thy ExocJ-i°- ». God, which have i rough thee out of tie L^t.d of £gy}t , out of the ho'if of bmdage. 3. Ti^likdythe Princes did ar firftfpeak in the plural num- ber, not to note their power and greatneffe , but their modelty andwanerfe; that it was not their deii-nto rule according to will , b;t according to couniel^ that rhey were willing to ad- vif with others , and to be gui ted by others ; The wifett Kings on earth wdl have their counfel, and it is no max than nccdsi 7 * The Trinity proved by Scripture. Serm. j, needs; plus videntoculi , ^w >9> proved out of the old Teltement ; I (hall mention, and only °* mention for brieviry fake, one place in the Prophecy of lfaiahy in thefeventh ver[e you have mention madfeof '-yfavahy or e Lord; in the ninth vgrfc of ]efus Thrift called the.An-d of his prefence ; in the tenth verfij of the faly Sp >r ; bat they rebelled, ard vexed his holy Spirit. 2. You have this doctrine more clearly delivered in the new TeHament , as will appear by feveral inftances. ■ Mx.*.i63i?> l* At thzBaftjtxe of Chritt, the Trinity of perfons were clearly discovered ; you may read the hulory; And ]efns when he was b,ptlz.ed, wert Hp strait way out of the wtte , and lo the heavens were opened nnto him ^ and he few the Spirit of God def» tending like a dove, and lighting upon him, and io a voyce from heaven, faying^ This is my beloved Son^ in whom I am w:ll pleaded % Confider here, 1. We have three names given feverally and particularly to three perfons. 1. He who fpake with a voice from heaven was the Fa- ther. 2. He who was Baptized in Jordan, is called the Son. 3. He who defcendedin the ihape of a Dove, is called the Spi- rit of God. 2. There were three outward Hgnes or fymboles by which thofe three perfons did manifeft ihemielves. 1. The Fathe: by an audible voice; the Word in heaven, is borne witneffe to by a word from heaven. 2. The Son in the humane nature, 3. The holy Ghoit in the {"hape of a Dove. 3. Theyaredefcribedby threediltinil action*. 1. The one cries by a voice from heaven , This is my well- beloved Sonne, hea>ehim; this could not be the voice of the Sonne, for then he would be Sonne to himfelf; nor can this be Scrm.^. The trinity proved by Scripture. 73 be attributed unto the Spirit, fir then fefas would have beenthe fon of the Spirir. 2. The fecond,af:er his Baptifme, prayes; hukt 3.%i.Jtcme - topafs, thatjefu being baptize i , and fraying*, the heaven wai opened, 5. The thirddefcendedinthefhapeofa dove, and reftedupon Jefiit Chrift. Novvtoclofe this particular , why might it not be faid, that: the Father was baptized in Jordan as well as the Sonne ? or thac the Father defcended inthefhape of a dove, as well as the Spi- rit ; or that the Sonne did all this, fpeak with a voice from hea- ven, and was baptized in Jordan, and defcended in the fhape of a dove; if this were rot a truth, that there are three perfons n the divine effe nee ? hence the primitive Chriilians ufed to fay unto anyone that doubted of xhzTriiity, abi ad Jordanem & videbis , go to Jordan , and you will fee a 7>/* nity. 2. This doctrine may be proved from the inftitution of the Ordinance of Baptifme; Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Sonne, andMax*i%\ i$« of the TiohGhoft; and indeed , no wonder if God difcovered himfelf to be three perfons , and one God at Chrifts Baptifme, when the name of the bleffed Trinity, is as it were in faire and legible Characters , writ upon the forehead of the Ordinance of Baptifme its felf ; Baptifme its felf , is as it were, baptized in the Name of the Father, Sonne, and holy Ghosl ', now thefe I call the words of intticution ; for although you have not here the firft inftitution of Baptilme, John the Baptifl, who was called fo from this very Ordinance , adminiftring this Sacrament , and the Difciples queftionlefle from the Command of Chrift himfdf; the Evangelic John tells US, that Jefui himfelf baptized not, bnt]^-- his Difciples ; yet here you have a folemn command for bap- tifme, and the forme of the adminiftration thereof unto all ge- nerations. And here confider, 1 . Chrirt commands them to baptize, not in the names , but in the Name of the Father, Son, and holy Gkofi ; if you confider themperfo^aly, fo they have three names, Father, Son, and holy Ghoft ; if effentially , then but one name ; imm r.omem , L una 74 the Trinity proved by Scripture. Serm,3# una deltas, one God, one deity • and I obferve farther , that which way foeverwe expound this phrafe in the name, either calling upon the name of the Father, Son, and holy Ghoft (as fbmc;ori« the name, by the authority, or at the appointment of God the Father, Son, and holy Ghoft ( as others) or in the narne^ viz. for the fervice, honour, and glory of God the Father, Son, and holy Ghoft ( as a third fort ) you muft either make thefe to be three Gods, or elfe f 01 fr\ hence is plainly proved the perfonality of the Holy Ghoft, he is called anoth.r C omfoyivr : now he who is di- ftinguifhed from the Father and the Sonne, in the manner as robe called another comfortir , is either diftinguifhed in regard of ' his effence, or in regard of his perfonai fubftfknee -, not in re- gard of his elfcnce, for then he would be another God, and therefore he ;s another in regard of his perfonai *ftftffie*«e, 4. YOU; Serm.g. TheTrmitypro'isi cripture. 75 4. "Von have a clear proof for this do&rine in the words or rh-: Tex: ; There me three th. t oe^.r record in heaven , the l tbslVord) and the holy (jkojr, and the je tl.ree en one ; and to that purpofe, confider, 1. You have mention here of three witneffes ; r.ovv three wit- neifes are three perfons. 2. The Word and holy Choftare conjoynedin their TefUmony wkhthe Father, which is notcompetibleto any creature; and left we ftiould doubt of this, it is exprefly faid even by Saint fob* himfelf, to be the wirnefle of Cod; Virfe 9. If we re- cetve the witneffe of tnen^ the witneije of God is greater ; for thu tithe wit ne fie of God which he hath te fifed of his So#\ and con- cerning Chrift, it is faid that he is the true (jod; ver. 20. This is the true Ged, and eternal life ; let the Seaman (hew me where any creature is called the tr^eGod ; Concerning the Spirit alfo in this Chapter, it is faid ver. 6. that he is truth it felf; It is the Spirit that beareth witneffe , becaufe the Spirit is Truth. 5. If there be three witnefies, whereof every one of them is God, the one not the other, and yet not many Gods, bat one true God ; tht point is clear, there are three diftmcl: perfons fub- fitting in one divine eflence, or ( which is all one ) there are three perfons and one Cod. 3. lam tofpeakfomething to the diftin&ion of thefe three perfons ; though they cannot be divided, yet they may be,they are • diftinguifhed ; many things in nature may be diftinguifhed,which cannot be divided ; for inftance, the cold and the moifture, which is in thewater,may be diftinguifhed , but they cannot be divided ; Now that thofe three perfons are diftinguifhed ap- pears, 1. By what hath been already faid, the Father is no tthe Son, nor the Son the Father , nor the holy Ghoft the Father or the Son. 2. By the words of the Text; here are three heavenly wit- netfes produced to prove that the Lord J fa Chnft is the Son of God , namely, the Fa her , the Word,and the holy Gheft ; now one and the fame perfon , although he hath a thoufand names, cannot pafle for three witnelfes , upon any faire or reafonable account whatever ; you may be fure that God reckons right, and L2 he j$ The Trinity? proved by Scripture. Serm. 3, hefayes, Father, Sonne , and holy Ghoft, to be three witnefles; 2fahfl8.i$. there are three that bear record 'in heaven; fo in Saint Johns Gofpel, the Vhari.ees charge our Saviour that he bare record of himfelf.: ( fay they) thou bear eft reard of thy {elf ', thy re- cord is not true; now mark what Chrift replies, ver. 17, 18. It Ver. 17? i8« js written in )onr Law^ that the Teftimony of two men is trxe \ I am one that bear witmffe ofmyfelf, and the Father that fent mey besreth wv.nefof me ; where you have our Saviour citing the Law concerning the validity of a Teftimony given by two witnefles; and then he reckons his Father for one witneffe, and himfelf for another. 4. I (hall fpeak a few words to the order of thefe divine per- fon s ; in order offubfiftence, the Father is before the Son, and the Son before the holy Ghoft. The Father , the firft perfon in the Trinity, hath foundation of perfonal fubfiftence in himfelf; the Sonne the fecond perfon , the foundation of perfonal fubfi- ftence from the Father; the holy Ghoft the third perfon, hath foundation of perfonal fubfiftence from the Father and the Sonne. Now although one perfon be before the other in regard of order, yet they are all equal in regard of time, Majefty, glory, eflence; this I conceive to be the reafon why in the Scripture fometimes you have the Sonne placed before the Father; as . c - 2Ccr. I 3. I 4. 7 he grae of our Lord]efus Chrift , and the love ' of God, and the tommy m on of the holy Ghoft be with yoti ally A" Gal. i- 1. men. So Gtl.i.i. P avian Jlpoftle not of men, neither by men , but I j Jefte Chrift , and God . he Father , who ralfed him from the dead. Some imes the holy Ghoft is placed before the Father, as- Efh. 2.18. Through him we have an accefc by ore Spirit, Eph.x.xS- unto he Father. Sometimes before Jefus Chrift, '^v. 1.4,5. Rev.i.4'5' John to th (even Ciitr lyes in Aft a, Gn.ce bewito'yott , and peace ftjom him wi c ■••/>, ardivkichwas, and which is to come , and fro??, the f v en Spirits wl 'ch are before the Throne (by the feven .Spirits there, is meant the hoTy Ghofi ) and from fefits Chrift who is t! e fa t \':-:l vi'ne e, &c. The consideration of this cau- sed that rule among !';. our Divines; ab or dine verborum nit 11. 1 eft arg n** >tio\ rhev is no .vgument to be urged from the order of words. Now this fhev\s , that although one perfon be before another in regard of relation,,. aLd order of. fubfiftence ,. yec; Serm. 3. Ahe Trinity proved by Scripture. 77 yet all arc equal one with another in regard of effence. And therefore beware left you derogate the leaft jota or tittle of glory , orMajefly, from any of ihe rhree perfons. As in na- ture, a fmall matter as to the body, may be a great mat er as to the beauty of the body; cut but thehaire fori rhe eye brow, how diffigured will all the face look. If you take aw .y never io little of that honour, a- dr,lory, which is due to any of the di- vine Perfons, you do what in you lies, to b!o~, t ftnn , to disfigure thefaire and beautiful face of the bLffed Tri&ty. 5. I am to enquire whether the mydery of the Trinity may be found out by the light of nature, .fa/0/.There are two things in the gene,al,that I would fay in an- fwer to this queftion. 1. That the light of nature without divine Revehtion,cannot dif- cover ir. 2. That the light of nature after divine Revelatio ^, cannot op- pofe ic. 1. That the light of nature without divine Revelation, cannot cifcoverit; and tor that purpofe take into your thoughts thefe following confederations. 1 . If that . which concerns the worfhip of God cannot be found out by the light o' mature , much leffe that which concerns Goes nature , effence, or fubfifknce ; but the Antecedent is certainly true ; For, 1. Asforthe part ef the worfhip andferviceofG d, which is inftkuted, and ceremonial , it isimpolTib'e that k fhould be found out by the light of natHre] forindance, what mancould divine that the Tree of life fhould be a Sacrament to Ad imivt Taradife ? How comes the Church to underhand what creatures were clean, what were une'ean? that the Priefthood was fet- Itd in the Tribe of Levi, and not in the Tribe of Simeon, or the Trible ot]udah} certain')7 thefeleffons were not learned by the c?.}:dl--l ;-h 0 nature. 2. Asfrrtb r part of the fervice of Cod , which is moral, oil of that nether is not diicoverable by natural light- ; For, 1. If yon fonfrlt the feventh to the Romans, you (nail 'find that there werefome fecret mo~al wickednetfes which *Paul did not fee, which f*ul could not have feen by the li^ht of nature ; L 3 - nc£, 7 b i^i rrmty proved by Scripture, derm. ^ no, although a Pharifee, and by that means very expert in the let- >hi.7. 7- teroftheLaw; 3^2 m. 7.7. Ihadnotknoxnlnjl^ except the Law had J aid ', Thou [he It net covet. 2. If the light of nature be imperfect in us fince the fall, which I fuppofe you will grant , then there may be many things moral now imperceptible by the light of nai tire, which it might and did fee bits Rate of perfection ; and therefore ic mud needs be of dangerous import , to make the Law of nature a weak, faint , (hadowi^, imperfect li^ht, the perfect rule, and only mea- sure of moral duties ; to cry up the Law written in our hearts , is in this cafe to cry down the Law written in the Scriptures ; this is ask were to pull the Sun in its noon-day brightneffe, in ' - its greateft lullre and glory out of the^firmament , and to walk by the light of a Candle, a [linking fnuffe in the locket, al- moft gone out; this is to make the Primmer, the Horn-book, the A. b. c of natural light , the highelt piece of learning in morality. The Law of nature ( to our {hame and grief we may fpeakitj is fo obliterated and darkened, that it cannot fhow a man the ieaft part of his wickedneile. Pdagius was a man of great lear- ning, and by his fludies and diligence , had fnuffe J the Candle of the Lord , and made it burn with a clearer fhine ; yet how lit- tle could he fee into this matter? It was his aflertion, that we are borne as well without vice, as vertue , tarn fine i-iuo, quam fine virt>te nafcimury and we fee all Popery to this very day, hold motions to finne not confented unto, to be no finnes , but neceflary conditions arifing from our contention, and fuch as Adem hzdin iiinocency. But I forbeare ; the ifl ue of this particular is thus much , if that which concerns theworfhip andferviceofGod, cannot be found out by the light of nature, much lelfe that which concerns his etience aid fubfiftence. 2. The doctrine oftheGofpel is called by the Apoftie amy- ftery, and a myftery without controverfie; great is the my fiery of gcdlinef! and what greater Gofpel- my toy is there than the rlrini.j) which neither men nor Angels can comprehend, and both men and Angels muft adore! Now if this doctrine be dif- coverable by natural light, it is no more a myftery. The works Gal.f.i^io, of the p(h aremamfefty faith the Apoftie , Gal. <$. 19,20. Now why Serin . 3 . The Trinity proved by Scipture , why are they faid to be manlfefr ? becaufe they ftink in the noftrils of nature, and are difcernable by the dimme eye of confcience. Objetl. i. Poffibly fome may fay , man hath as it were the i- mage orlikeneflfe of a Trinity within hi.nfelf; there are three prime faculties, undemanding, will, and memory , in one and the fame reafonable foul, v RefoL i. Afimilitudedothnotprovea thing to be, but only reprefenta thing to our fancy, which ar prefent hath, or at lead had a being one way or other ; forinftance, it is imp oifible that any Sonne fhou Id know his fathers picture, unlefle firft he hath ^een or heard , that his father was fuch a per- fon as the picture doth reprefent ; anc|i)y fhar means hath before hand , his fathers idea and image^^eS^^ in his own foul. v 2. Tis denyed that thefe faculties in mans foul, bear the i- mageor likeneffe of a Trinity ; neither can any man by a reflex act upon his own foul , attain to the knowledge of this ^reat my- fiery ; but fuch notions as thefe are the luxuriant extravagancies of fome curious braines , that would advance earth as high as heaven; and do indeed rather darken , then iiluftrare this truth; as he who would adde any colour unto light , doth rather ble- mifh it than adorn it ; what a piece of folly would it be to under- take to emblazon a fun-beam } ObjeB. 2. The doctrine of the Trinity was known to feveral of the Heathens, which had not the Scriptures, and therefore is dis- coverable by the light of naurc. SRtfjty. i. If the Heathen had any notions of the Trinity ; they might receive them either by tradition , from thofe who had" read the Scriptures, or out of the Scriptures them- felves , and not by the improvement of natural light. 2. 'Ti^ very probable that thefe notions of a Trinity, which are found in Plato, and i rfmegiftw, were not writ by them 3 but foiilec i to their works by fome that lived in after ages ; my Reafons- are thefe. i. Thof: writings which go under the name of the Ancient Fathers, are not all truly fuch, but a great part of them fuppofi- titious,an-d forged ; as Mr. Dally proves largely in that learned piece of his , called A Treatise of the right nfe of the Fathers ; whejre ' 8 o The Trinity proved by Scripture. Seim, 3 . where he gives you an account of whole books that were publiilv- ed under the names of the Apoftles , as Saint ^Petcr, Saint Bar- nabas, and others which were not fuch. Now if men durftbe thus bold with the Affiles, no wonder if they did not ftick to deal thus wich Heathens. This impofture in the primitive times: was very ordinary ; yea, the fathers themfelves have ufed this Artifice to promote their own opinions , as you may read large- ly in the third Chapter of that book. 4 2. Some are apt to believe , that there are clearer noions of a Trinity in Tome of the books of the Heathens, than in the books of Mofes ; and fo by confequence , the Heathens fliould know more of the Trinity , than the If, -ad of God , which is Pfa!.7 which are invifible upon the account but now menti- oned. Senfe tells us, that the Sunne is of greater magnitude in the morning , and evening , tnan at noon ; here reafon a°ain interpofes,- correfts fenfe, tells us, it onely apeares fo becaufe of the denfencfle, or thicknefleoftheairor medium; and that for the fame reafon , if you put a piece of money into a bafon of Serm. 3. the Trinity proved by Scripture. b£ water, it will appeare of a larger fize, ihm if in were in a bafon without water; chat which I aim at is this, that as tea- fon dorh thus correal fenfe , a ftri , faith fhould correct reaibn. 2 . Philofophical jixlomes , mud be kept within their pro- per bounds , and limited to a finite power ; for inftance, Ex mhilo nihil fit, that out of nothing proceeds nothing, is a 'truth, if it be understood with reference to a finite power. So A priva- tions ad habitum non datnr regreffus , is a truth upon the fame termes. Sic una nvmero cjfcntia non fotefl effe in tnbm ferfo- nis ; that one and the fame numerical effence , canr.ot be in three diftinfl perfons, is a truth Limited > as before; I mean, with reference to a finite power ; but all this, and ten thou- fand Arguments more of this nature , cannot overthrow this principle , that there are three perfons , and one God ; for we are not fpeaking now of that which is finite , but of that which is infinite. Suppofe this Queftion fhould be ftarted ; how the fame numerical effence can be in three perfons? pof- fibly an anfwer might be returned thus. Suppofe a father be- gets a fonne, and communicates to him the fame numerical foul and body which he ha:h ftill himfelf, and both of thefe {hould communicate the fame foul and body to a third , here would be three diitinit perfons , yet the fame eflence in them all ; but I know a reply would quickly be made , This is impofli- ble ; anfwer muft be made, It is true , as to that which is finite , but not unco chat which is infinite, &c. The time allotted for this exercife being fpent , in the handling of the doctrinal part of this ofoervation , I can fpeak but a few words to the life and Application. Ufe 1. This doctrine fhould eftablifli us in the truth of the "Gofpel, even this myltery which hath been hid from ages, and from generations, bun now is made manifeft unto the Church ; the Heathens as we have heard , could not attaine unto this knowledge by the light of nature ; Oh what a com- fort is this , that we ferve an incomprehenfible God / one God, and yet three perfons ; to comprehend is to environ, and keep in all that God is ; for my part , I would not wor- ship that God that I could comprehend ; trie doings of God know no bounds , much more his eflence and fubfiftence. M Kings 8 2 T/tf Trinity proved by Scripture. Serm . 3. Kings have their Crowns, a circle about their head, and fhould alto have a circle about their feet , they fhould not go which way theypleafe, but keep themfelves with n the limits of Law, both of Godand man , and this fpeaksthem to be creatures, though in a greater letter, finite beings; but it is orherwife with God; as he will not hive any Articles put upon him, fo he cannot have any circles or lines drawn about him ; for an infinite God to be finite and limited , is a contradiUlon inadjetlo. 2. Let us ftudy this doctrine of the Trinity ; and as a motive to this confider, we cannot worfhip God aright,without fome know- ledge of this truth. As God the Father, God the Son, ad God the holyGhoft, are the object of divine faith, foare theytheob- je& of divine worfhip ; we muft worfhip Trinity in unity, and u- nity in Trinity ; you may direct your prayers unto God the Father, Son, and holy Ghoft ; but you muft not pray unto cither of the perfons, but as united unto the other, yerard tells us in Lor. ccm. de fantt JfimoTrlzitatls myfterlo, cap.i. that it isabiblute- ly neceffary in fome meafure to know this truth ; and that not on- ly the denial of the Trinity of perfons, but the ignorance of it is damnable; iheApo le tells the Ejhc'fiansx that fometime they Eph. 2. 12. were jjtfojfi^ we render k without God In the wo-ld, but in the o- riginalkis avs$c* h to rj>&* K^r* without the knowledge of Chrijt ; although a man acknowledges there is but one true God, yet if he knows not this Godin Chriit, he is znAthclft. 1, BlefleGodfor thecleare difcovery of this truth under the Gofpel ,■ Blcfitd are our eyes for we Jee, and our 'ares for we he are ; T's Gods method to difcover himfelf by degrees ; vvc know more of God now than the ]ews did ; and we fhall know more in hea- ven, than we know on earth. Now God the Father, God the Son, and God the holy Ghoft, lead us unto all truth, and bring us at laft unto himfelf, that we may enjoy him, and have a more full and clear dlk overy of him, unto all Eternity, Arwn. Reader, 84 READER, £ plea fed to take notice that the worthy Autbonr of this Sermon not long after he had peached it, by a very fad hand of God fell fie k and dy- ed •, fo that he had not of fortuity himfelf to bring it forth into light *, you have it here as it was taken by a good Noter, yet fo as it hath been comfaredwiththe Authours own Notes • which yet being for the rnofl fart wrote in Characters , the Comparer could not make fo much advantage of them as he de fired. Bad the Lord been fleafedtojpare him his life ,t his Difcourfe had come forth more exaff and accurate than now tt doth - but fuch as it is, it here presents it f elf to thee; and 'tis hoped y though that is wanting which might pleafe the learned eye , yt there is that in it which may pro ft the judicious Chrtflian 5 ycu will here fee the difference of Treatifes put forth by the Au- thours them f elves, and by others, which is as great as the difference betwixt the childc whom the mother mrfes her felf, {which is fuR and fair e^ and lufty) and that which is put out after her death, ( which is too often infrme , lean, and ftarvd. ) if thou findefl any thing in this Sermon that is for thy pro- fit, bit (fe God for it, and fray that no more fuch hopeful infirm merits may, be cut off in the primi of thnr days, THE c VJM umJ^L 85 THE DIVINE AVTHORITT OF THE Scriptures. a Tim, 3. \6. Jll Scripture is given by infairation 0fGody&>c. Ou have heard there is a God, and you have had a difcourfe concerning the Trinity ; I am nsvv to cJear and prove to you the Divine authority of the Scriptures; therefore I crave your attention ro what the Scripture reports of it felt in 2 Tim, 3. I6,&c. It was motive enough to the Eyhejiaxs to plead andzeaJoufiy to contend for .the image of Diana, beeatUe they faid it W2- that which fell from jupter, Atts 19.'-%. Sure then you will have'reafbn to plead for, and to hold fail this b efled book whuhwc call the Bible, if 1 (ha 11 be able to make it further evi- dentin it is cha book whuh God himfelf hath writ. An Argu- HKnt which you need to hear, and which you had need ferioufly M 3. confider:. 6 6 J be Divine Authority of the o crtptnres. oerm. 4 confider ; for ( as I fhall anon preffe it upon you ) if you did be- lieve the glory the Scripture fpeaks of, and the dreadful mifery that remains for impenitent finners in hell ; if things as they are (laced in the Scripture were looked upon as real truths, i: would caufe you prefently to return to God by godlineflfe. There were even in the Apoftles time feducers, ( fo you finde in the beginning of this Chapter J perfons that would refift the truth, as J awes and fambres refilled tJMofes ; Not orlyinthe prefent age, ( which is like ihedre^s of rhe world in companion of the Primitive times ) but even then alio there were feducers and deceivers ; there are Comets among the Stars, as well as ignis fatuus that creep upon the earth ; what muft Tmothy do? % er. 1 4. Continue thou in the things which thou haft learned and, haft been afiured ofy knowing of whom thou haft learned them ; and that from a childe thou haft known the Scriptures, &C [From a ehilde~\ JofcpJw in his book againft ^Apion tells us, the children of the Jews were fo 'nitruc-ted in their Laws,that they could fcarce name a Law to them, but they could tell it; more fhame to us Chriftians that take no care to teach Religion,that may much more ealily be learned than the Jewifh- Religion could. \_From a childe thou haft learned the Scriptures'] And it would be a fhame for a perfon fo long inftru&ed, not to continue in this doctrine 5 a fhame for an old profeffor well educated to defert the principles of his Religion, and forfake the truths of Scripture ; donotforfakethem, why? this verfe gives two reafons ; firft, it is of divine revelation ; fecondly, it's profitable for doflrine, for reproof, for correction, for instruction in right eoufnejfe. A little to explain the words. All Scripture is given by inspiration of God ] Scripture in the Text, is the fame with the Holy Scrptures, ver.i?. foryoumuft know that in the Bible, the word Scripture is commonly taken foe Toh < ^e k°ty Scriptures; fo fearch the Scripture; ye crrey not knort- Match.22.29. 'w& the Scripture 1 the Scripture canrot be broken ; fo you muft John 10. 33. underftand it here, all Scripture) that is not every thing that is written, but the holy Scripture. is of Divire inspiration ] the meaning is, that the things writ- ten are not of humane invention, are not the contrivance of any mans wit, or any mans fancy ; but they are rhe real revelations of themindeandwillof God.- And yet thofe things which were thus Serin 4 . The Divine Authority of the Scriptures. 87 — ii. . thus reveal'd, good men vyere exciced to write them, and aflifted in it : I fay, the infpkation of Cod comprehends in it thefe two things. < Firft, the truths contained in this Scripture were not in- ventions of mans braineot fancy .- Secondy, that they who writ them were excited to it , and were atfiiied in it by the Holy Choft. The Text is both explaiVd and confirm'd by the parallel place, 2 Pet. 1. 21; Knowing this fir ft , that no prof he fie of the Scri- pture is of any private interpretation ; for the prophefie came not in old time by the will of mm; but holy men of God (fake at they were moved by tht Holy Ghofl. That you may a little undertland this Text, give mc leave to gloffeuponir. In v\ r. 1 5. the Apoi^le laid, we have not fol- lowed cunningly deviled fables, &c. Thar which we h.ive propo fea and preached to you, was nothing cunningly devif-d by us,wfien we made known to you the power and coming o. the Lord Jefus Chrift; we faw him transfigured ; we did not ^o about to tdl you the iiory our fclves; but if you will not believe that, ver. 19. We have aljo a more fm e word of propbefe : There are predicti- ons concerning Chriit in the Old Testament, whereunto ye do ve- ry well that ye take heed as unto a li^ht that iliineth in a dark pftce untill the day dawn, and the day-ftararife i 1 your hearcs : Not as forne Enthuhaiis would interpret this, thK men fhould mind the Old leltamenttill »he Spirit of God flhould tell them the truth of this Set iprure, a« d then throw away the Old Tef la- ment: No, itVa light that fhines in a dark place untill the day dawns, and the da) -ftar arife in your hearts. Tie give two inter- pretations ; ei her firft, that this heart is the dark place till the day-ftar arife, and io the word l_ untill] fhall not refer to the word fJ^ he:d-> but only to darh^pUce\ mans heart is the dark place. B 1 1 rathe take it till they faw the accomplishment of thole P:orheiies; till you fee that really fulfilled which hath been PiOphefied: rake heed,why?khowihg this thatnoProphefie of Scri- pture is of any private interpretation,^, fowe read theword;in the Greek it is,rhey are not of any private incitation andimpuhi- on ; fo: the word hath reference to the cuflome of Racers ; rev you know Racers do not let out when they pleafe themfelves,but wtfen he watchword is ^iven: Nownopiophe;:e is of any pri- vate interpretation, they did not go about nor fet about it till God really 88 The Divine Authority of the Scriptures. Serm.4* really put them upon it; for ic was not the effect of their own will, choice or invention but holy men of <^od fpake as they were moved by the HolyGhoit. Say the Papifts, the Scripture is of no private interpretation; therefore you cann't underftand ic; but that is juft as if 1 fhould fay, you rriufl not put what mean- ing you will upon my words, and therefore you ca :n't underftand them.- The Scriptures being from God are not to any of private interpretation; (that is J to put any other meaning upon them than what God means; but it doth nor follow what ood means, cannot be underftood ; Lttk& i. 70. its faid that Gal. 1. 1 5, 1 6. by che Revelation of the Gofpel; \Cor. 14. 37. If any man think, hlmjelf to be a Prophet, *r fbiritvalj let him acknowledge that the things that I write tint* you, are the Commandments of the Lord. jQucft. The grand enquiry will be,how may any man be truly fa* tisried, that this book is the Word of God ? or that it hath Divine authority, or Divine infpiration ? I confeffe 'tis an undertaking too great for me, but yet fome- times you have feen a little boat follow a great fhip. That I may diftinttly ck it, and offer my own thoughts in this great enquiry, I fhall give you what I have to fay in theft feven Proportions. Sol, 1. Prop. That there may be a Revelation from God, no man can doubt but an i>rt*<. which thou halt been aflured : Now faith our Saviour, John 4. 22. ojrum fir»u Te w,?rfrip ye know not what ; intimating perfons ough: to under- feu plan fides ftand what , and why they worfhip ; we are no: born with *'*» P&* eflf, this notion that this Bible is abeam of the Sunne of righteoufnefs; f^n^rc.cl# we muft therefore fee why we encertain it. Thar rule is excellent, though I muft not nor cannot give a reafon of every thing believed, ( for many things far tranfcend all that my fhort underftanding is able to re?ch ) yet I muft, and I am bound to give a reafon of all that I believe, becaufe God hath faid it. When the Gofpel was preached, the Bereans were commended for examining whether thofe things were fo or not. I am fatisfied this Book is Gods Word,I have reafon enough to believe whatever is reveal'd ; for God is too good to deceive, and too wife to be deceived ; and therefore fhew me but that God hath faid it, and th.it it is really Gods minde, I have all the reafon in the world to believe ic ; buc now I muft have fome reafon for which I believe that this book is the revelation of Gods minde and will. 4. Prop. Where we onght to be fatisfi"dy there 'tis certain God hath given minds defirom of (attraction to fee fome gromd fir It ; I mean fince 'tis fo great' a matter, we ought not to be fo ^dly credulous : No queftion buc God hath given fufficient evidence of that he would have us maintain as the manifeftation of his own pleafure; for thus I argue, If rwe neither have nor can have any thing to difcern what is from God, and what is not from God, then we muft either refolve to believe nothing at all , as never N knowing 90 the Divine Authority of the Scriptures. Serm.4. knowing but that we may be cheated j or elfe believe what comes firft to hand, be it what it will ; therefore I fay where God would have us entertain any thing of his minde, 'tis certain he gives us fufficient evidence 'tis fo. I fay, God intended to °ive fatisfa&ion to a minde that's defirous of it ; not to a man that is peremptory, wilful and refolute of his own way,let God fay what he will.God will not fatisfie every angry Jew that will hold faft his own preju- dices ; nor every fenfual Gentile that lives in nothing but pro- faneffe ; but an ingenuous fpiric that willingly gives up himfelf to the truth of God, and lays down every prejudice, and is willing lobe taught by him, this is the perfon to whom God intends real Satisfaction . 5, Prop. AH the evidence which we have of any thing, is ei- ther from reafon or fenfatimi As it is impotfiblea man fhould give credit to that which can no way be made credible; fo what- foever is made credible to us, is made fo fVom fome faculty ; now all our faculties are either ratiocina ion or fenfation; either the workings of our underftanding, or elfe things we feel; believe fuch a thing, why > I feel it, fee it, hear it. 6. Prop. We have rational evidence this boo\ we call the B life is Gods Word y and of Divine Authoriy+ 7. Prop, (jood men have inward fenfatlons that this bosl^u from God, Now I am come to the grand bufineflfe. I have told you there may be a Revelation from God fince there is a God; it's highly reafonable there fhould be fuch a Revelation ; we ought to have fatisfaftion in what we entertain as a Revelation of God ; where weoughttobefatisfied, God hath given it to a minde willing to emertain it ; all the evidences we can have of a thing whereby we fhould be fatisfied, muft either be from our reafon or fenfe ; And now we have rational evidence, this book we call the Bible, is of Divine Authority. I will dwell but upon this one Arounient, and before I fpeak to it, give me leave to ask you this one queltion; What would you ifefire to give you affurance that any particular book or Revelati- on is fro:n God f this is a considerable queftion; ; for whatsoever a fbber man could defire to give him aflurance this book is from Cod, he hath it ; and if God fay, thou hadft all I could give rhee, a would non-plus all. at that day if they be found unbelievers, I Serm.4* The Divine Authority efthe Scriptures. 9 x I can poflibly defire nothing but thefe three things. Firfi , Methinkswhufoeveriliould come from God, fhould prefleholi- neffe and godlinefie;lhouldpre{Ie fuch a Religion, that if men love it, they fhould be happy by it; and fhould give fuch Argu- ments to engage men to this Religion, as fhould be proper to per- fwade. Secondly , I fhould think that i\\z Publifher of this Do- ctrine fhouild himfelf be an exemplary perfon ; fori could not ea- fily imagine God would fend fuch a perfon to bring in fuch a Re- ligion as fhould dettroy it by his own life, and bring to ruine by his works what he had fpoken with his mouth . Thirdly „ I Ihould expect fuch a perfon fhould work miracles to give us affurance he had a Divine Commilfion. Now let us make an enquiry whether we have not all thefe things ; this great Argument Comprehends many things in it. Fir fit This book preflfes holineffe and godlineffe fo as never did any in the world before nor fince, and gives fuch Arguments for it as never was heard of, nor the wit of man could ever have thought of. He that would walkin the Wilderneffe of Paganifm, might hear and there fpy a flower growing amongft manv weeds; now and then a Philofopher that gives you fome good directions that concern righteoufhefle and external behaviour ; but the Scri- pture is a garden wherein whatfoever hath been recommended by all the fober men in the world is put together, and wherein they were defective that's there made up ; for they were defective e- fpecially in this one great point, deep humility ; and though you fhall finde many things that concern the exercife of fome Chrifti- an graces, yet in the real practice of humility, a man would won- der how incredibly they fell fhort. But as for the Scripture ; what would you have ? it bids you live fober I/, rightcoHfljf) godly ; it bids you lie at Gods feet as hiscrea- 7^ a; ,^ cute, to do with you what he will ; it would have you like God himfelf;that's the end of thepromifes, that we jhould partake of the Divine nature , 2 Pet. 1.4. it bids you be holy as God is ho- ly, i Pet. 1. 15. it charges upon you whatever thing is good, is jufty is lovely^ Phil. 4. 8. it commands your very thoughts; it's fo far from fuftering you to do hurt to your brother, as not to fuffer you to think hurt; it'sfo far from allowing to act rapine and in- juitice,as not to allow to do any thing that favours of coveting ; N2 it ^ i The Divine Authority of the Scriptures. Serm.4# it binds the very heart and foul .- O what a place of univerfal calm- nefle would this world be, fhould all fcrve one another in love ; fhould all ftudy each others good, vve ihould never do injury; if any did, we {hould forgive him, we ihould endeavour to be per- Trypho calls fee* as God is ; therefore the Jew could not but fay the precepts of them 8au>«5* the Gofpel were wonderful, great, excellent and tranfeendent h W*™" indeed. Behold the Scripture is a doctrine according to godlineffe, i Tim.6. 3. truth according to godlineffe, Tit. 1. 1. the myttery of godlinefle, 1 Tim. 3. 16. fo that in one word, whatever God . would ihink fit for man to do to that God that made him ; what- ever is fit for a finner to do to a holy God againft whom he hath tranfgreiied ; and between man and man; all that is the defigne of the Scripture. And what the Scripture thus commends, it preffes by incomparable Arguments ; fhall I name a few ? 1. Behold Cjod ts mamfefted in the flefk for this purpofe , 1 Tim. 3.16. Is it nothing (inner,that thou wilt live foohihly, vain- ly ? what wilt thou think to fee God dwelling in humane nature f to fee God live a poor, fcorned, reproached, contemned life; intimating this great truth, that it's not fo unfeemly a thing for the Sonne of God himfelf to live a poor miterable life, as 'tis for a man to be an impenitent {inner ; if you remain a wilful and im- penitent finner, thou wouldiHn thy pride be like God, and have no Superiour above thee i Behold God condefcends and becomes like to thee, that if potfible he rhkht bring thee back again ; thou that art a finner, fufpe&eft whether God will do thee good;behold how clofe he comes to thee, lie dwells in thy own nature. 2. Behold the bihz-ed Sonrit of God dying u-pn theCrofje for thee. What would you think if a. y of ycur Parents fhould fuf- fer their chikle to dye on the behalf of an en^my ? would you not think it {"hould move that enemy? Behold my Sonne in whom I am well-pleafed ! methinks God cakes rtbt a quarter of that content in the whole Creation, which he does when he fpeaks of his Sonne; yet this Sonne fuffered for finne, the ji:ft for the un- juft, that he might bring us to God, 1 Pet. 3.18. methinks this love fhould conpraln us, 2 Cor. 5. 14, poor foul, thou art ready to think God is become thine enemy; when fickneflfe and death comes, thou art ready to fay ,hafl thou found me O mine enemy? here's trouble in the world; how fhall I know whether God in- tend Serm. 4. The Divine Authority of the Scriptures. 9 3 tends good ? Behold it's beyond peradventure, God intends good to a (inner becaufe he dwelt in ou: nature, and his Sonne dyed for us, and his Sonne felt pain and infirmity, and therefore he may love thee, and you need not qnelHon any thing of this nature is a hindrance of Cods love ; the caie of a fmner is not fo defpe- rate,but that a man may be accepted and loved of God for Chrifts fake ; will not this move you ? 3. Ten have pr.mifcs of eternal life, and threatnings of eter- nal mife.y : Never did any Philofopher or any other man threaten, If you will not obferve fuch andfuch precepts, II 'e throw you in- to eternal torments,nor never did any man fay I will give you fuch glory in heaven; but the Scripture does; beho'd life and immor- tality are brought to light by Chrift ; there's a future refiirre&i- on> and this body is like anoldhoufe pull'ddown, by and by it will be a brave building again, a fpiritual body, and we fhali fhine like the Sunne in the Firmament, and be equal to the Angels of God, Matth. 1 %. 43. and be like God and Chrift : Ttyw we know r.ot what we (ball bey but when he fhall appear^ we (ball be like him ; for we fhall fee him as he is ■, i Joh. 5. 1, 2. And having this hope, who would not purifie himfelf even as God is pure ? who would not live feberly, righteoufly and godly, looking for -. that blefcd hope, &c?If you did but apprehend rhis glory, were ir* * r*; not your mindefenfeleffe, its impoflible you could bz quiet with- out ge:t:ng an intereft in it. And how great the day of judgment; will be, it tells you; how our thoughts, words and anions, and every thing we ^0 about fhall come under a fevere fcru- tiny. 4. The worth of onr fouls ; we minde our bodies, but a foul is better than a world. Th~ Scripture faitb,:he Sonne of God dy- ed for fouls ; we never underfbod fo much what fouls were wor h as now wexlo, when we fee God taking fuch care, and having fuch defigns and thoughts from a!l eternity. 5. The fair eft and the moft reafonsible condition of eternal happineffeyiwd the greateft frcngthto -perform it, that's offer9 d in the Gojfcl : Suppofe we were fenhble we were liable and obnoxi- ous to Gods wrath, and could go to heaven and befeechCod that he w^uld be p leafed not to execute that wrath upon us, do but think what terms you would be willing to propofe to God ; would you come and fay, Lord^punilh me not for what ispaft, though I N 3 inrend 9 4 Tfo Divine Authority of the Scriptures. Serm. 4j intend tod© the fame thing;but he that iliould fay ,Lord, forgive me, I am forry for that which is done,and it-fhall be the bufmefie of my life to live more circumfpe&ly to thee ; this is the great thing the Scripture propofes to us : Godlinette in the Scripture hath thepro- x'Tim. 4. 8* mifeof the things of this life, and of things to come; whatever is good here, wearefureof it in the practice of piety ; and in the world to come as fure of tha: happineffe • bat no more can tell what it is, then we can tell what the thouDhts of all men have been fince the firil Creation. What Arguments can you imagine pofliblyGod himfelf could propofe greater or ftronger than thefe t what ftio-fld hin- der me from returning to God ? That's the firft part of the demonftration. Secondly , we would expeEi the ther,not my will, &c. An innocent perfon, Co faith the Text ; he is always denying him- felf, he will not be rich and great in the world; why ? he preft you to lay up treafures in heaven- he hath not a hole where to lay his head; why? becaufe he bids you to live upon Gods providence; he lived a fingle life, becaufe he would have you be as though you had not fuch and fuch relations ; his very enemies could objeft nothing againft him; have nothing to do with that juft perfon,faid, great (ions fhall follow them that believe, LMark 1 6. 1 7. and thefe continued in fuflin Mar- tyrs > Tertullians , Cyprians time, Gregory Nyfiens time, id^d. Mont tint. iomepart of Chryfofloms zhttZ g*f*- in Concerning thefe miracles, give me leave to lay down three Trvpojitions , then you wiM fee the itrength of the whole Ar- gument. r. They were famous and lUnflriow^ for they were done be- fore mukkudes, Ma;th.c).%. Matth. 12. 22, 23. not done in a corner, John 9. when La^rm wasraifed, they faid, they could *ot deny til at his dea:h the Earth quaked, the Temple rent, there was darkneffe for three houres which was obferved by Hea- thens as well as Chriftians. 2. As they we re done before a multitude, fo there were a mul- titude of miracles , infomuch that John faith , they were fo many , that if all fhould be written , the world could not contain the books that fhould be written, John 21, 25. That is an Hyperbolical expreffion for a very great number, $6 The Divine Authority of the Scriptures. Serm. 4. A learned man hath obferved Blifha did but twelve miracles, Elijah not fo many ; Mofes wrought about feventy fix; and they . which were done by them and all the rert of the Prophets from the beginning of the world tothe deftru&ion of the firft Temple, a- mounted bu: to one hundred and fifty miracles ; in three thou- [and three hundred twenty eight years there were not aswefinde in Scripture,fo many wrought ; but now Chritt went about healin* all manner of fickhd&y and curing all manner of difeafes, Mat. 4. 23. Aci's 10. 38. Queftionleffe a very vaft number. 3 S They were of all forts and of all kjnds ; a woman that had aniffueof blood twelve years, Matth. 9. 20. and a woman that had a fpirit of infirmity eighteen years, Luke 13. n. and one that had an infirmity thirty eight years, }ohn 5.8. the dead were raifed, the Divels were caft out, the Sea commanded,the winds o- bey; they are of all forts and kinds. Obferve alfo this, that you do no: read or finde by any thing that there was the leaft of them done* out of any oftentation ; there was no fuch thing done by Chrift or his Apoftles, to call men ouc and fay, Come, Il'e fhew you what I can do, that fhould fhew any kind of arrogant affectation to themfelves;but the greateft hu- mility and modetty runs through all the exerciie of this mighty power, and this pracVi.ce was ordinary among the common Prp- feflbrs then ; yea, the Gaiatians they received that fpirit by which miracles were wrought among themfelves. Secondly , ftich jamom miracles were a fitfficient ground to make men believe this holy dottrine , who faw the miracles wrought by them that -preached it ; for if they did not, it muft be either becaufe they queftioned whether the things were done , or whether done by God or not ; they could not queftion whether the things, were done ; for they faw fome raifed out of their graves, Sec Nor could ihey queftionwhether this was from God or not ; for obferve, Where I fee miracles wrought, there I am bound to believe that they give teftimony to what is pteached by him that works them, except that which is preached, is that of which I am infallibly affur'd already, it cannot be true, except God does by fome greater miracle co ltraaidl the teftimony of thofe miracles ; as now the Egyptians they wrought miracles,but God contradicted all their teftunony by Mojes. Now obferve, the end of all Chrillian Religion is to preach truth, to glorifie Gad, to honour God, Scrm 4 • Tifo Divine Authority of the Scriptures. pj * " - — - -- ■ - -% God, to fave a mans foul. Never was there a*-y exerting of Gods power to contradi&ic ; fo that if a man may no: believe a do- ctrine ihus holy, a doctrine thus pra£lifed by him thar published ir, and confirmed by miracles, then a man-is under an i.T.podbilicy ' of ever being fatisfied from any thing from God; for whacfluli fatishe ? If God fpeak to cis from heaven, we fhould as much Tun pe& that, as if an Angel come from heaven we fliould fufpe& hirri'; but fince vve believe and know there's a God, and he i > juft and merciful, k's impoiliblethe divine g,odnefIe lliould conienc tofuchlmpoftors. But you will fay what are thefe miracles to us? I fay therefore thirdly, they are a Efficient reafox to r*gn to believe the divinity of thts holy doctrine , though we nsier U:v them, You do not fee Ch rift your felves, no: did you fee him dye I nor work miracles,-*but would you have had Chfift live alwayes a- mong you ? If you would, he muft then never dye, and the £reac comfort of our life depended upon his death ; he dyed, is rifen, and gone to heaven ; would you have him come do.vn from hea- ven, and dye that you might fee ic ? and would you have him dye quite thorow the world at the fame time'? which muft be if you > would imagine we muft fee every thing our felves ; k3s a great piece of madnefle to believe nothing but what we fee our fefves :- * jiuft'w was troubled himfe If in this cafe, he had been cheated be- L- ^ forey and now he was refolved he would believe norhing but what &*[ ' *'**' fhould be plain to him ; at length (fays he) O my God thou fhewed'ft me how many things I believed which I faw not; I con- sidered, I believed I had a father and mother, and fuch perfons were my Parents ; how can I tell that ? a man may fay, it may be he was drop't from heaven, and God made him in an extraordina- ry way ; foif I never were out of this Town, it's madnefle for a man to fay there's never another Town in Er.gUnd ; or to fay there- is no Sea becaufe I faw it not. Nay, if a man come and tell me there's this doctrine that teaches me all fe!f-denial, mortification, weanedhefle from the world, and fay this is of God, and when he hath done ventures life, children, family, have we net reafon to believe it ? If you will not believe, 'tis either becaufe the firft perfons were deceived themfelves, or elfe becaufe you think they would deceive you ; now decei-v'd themfelves they could not be, when they faw fo many miracles done ; and deceive you, that they O would p 8 Tfje Divine Authority of the Scriptures. Serm. 4 . would not neither ; for would any good man to deceive another, uncohimfelf? they dyed for it, and writ this book, and fealed it with their blood ; a id therefore there can be no reafon to doubt of it ; they were witneffes , and delivered what they faw , Lvlie 1 . 2. 7. Pnp. As we have rational evidence the Scripture is the Word cf God) fo we have evidence alfo from inward fenfation ; born we are with principles of conference, and the truths i 1 this bookarefohomogenealto man, that he fhail finde fomething within himfelf to give lelUmony for it. 2 Cor. 4. 2. By manife- ftation of the truth) com?nending optr j elves to every mans con- ference in the fght of Go J. Joh. 5.44. Men believe not, be- caufe they receive honour one of another ; and in Scripture they that would not believe, are they that would not repenr, Mat. 21.28 to the 33. men that practice drunkenneffe, whoredome, fenfuality, covetoufneffe, pride, and k x>w chat thefe things are fmnes, they are the great unbelievers, becaufe they are loth to leave rheir fins ; offer the greateit reafon in the world for a thing, if it beagainft a mans intereft, how hard, and aim oil next to im- poffibJeis it to convince hi a? A man would believe that the Romans were in finglmd that reads the Roman Hiftory ; but it he /hall finde the coyne of the Roman Emperour, he will much more believe it. Do a bad a&ion, O the fecret terrours that a man finds within him. as if he felt fornechinj of hell already ! Do a good action, and the fecret fweetneffe, joy and peace that atrends it, that he cannot but fay I believe ir, for T feel fome degrees of it already/ 1 Car. 1 4. 24, 25, &c. he fpeak< to the inward princi- ples of his conference. The reafon men believe not the Scri- ptures, is not becaufe 'tis unreafonable to believe them, but 'be- caufe they have a defperate love to finne, and they are loth to en- tertain that that jfhould check their intereft. " There is in every life that certain fogacity by which a ma-1 apprehends what is natu- ral to that life, what noufhhes that life ; a man that lives accord- n, to the Law written in his heart, finds there's that in this Reve- h ion that feeds, nourifhes,and encourage at ; fo that this man :: peri mental fatisfaction in it. Doth the Word of Cod tell me the wayes of God are pleaia^t ? I thought they were hard and cirri.'.! , now I finde the yoke of Chrift is ea(ie, and that no hap- pbefie like this, and no bLefiedneffe like that -3 I thought if I did not Serm. 4 1 the Divine Authority of the Scriptures. $} r.ot comply with fuch chinas I could ntVCf be blefied; now I fade I need novhing to make me happy bat myGocI ; he finds and feels rhefe things are certan, true and real. Thus I have done with the demonstration. You will eafily obferve I have neither taken notice of what the Papifts tell us, we muft believe the Scripture becaufe the Church faith it ; we cannot teli what the Church is till the Scripture hid told us. And though I have not mentioned the teftimony of the Sprrit, yet I fuppoie I have fpoke to the things for I cannot underhand what fhould be meant by the teftimony of the Spirit , except we either mean miracles wrought, which in Scripture is called the ^eftimony of the Spirit of Chritl, ABs 15. 8,0. the giving o£ the Holy Choft, it's the giving of ihoie extraordinary miracles that fell down among them, fo #>£. 2.4. Arts 5. 32. I fay if by the teftimony of the Spirit you mean this, then you can mean nothing elte but the Spirit affifting, enabling, helping our faculties to fee the ftrength of that Argument God hath given us , and by experience to feel what may be felt, which comes under the heaei of fenfation. APPLICATION. Frfti then ftudy the Scripture : If a famous man do but write an excellent book, O how do we long to fee it/ or fuppofe I could tell you that there's in France or Germany a book that God himfelf writ, I am confident men may draw all the money out of your purfes to get that book; you have it by you, O that you would ftudy it : When the Eunuch was riding in his Chariot, he was ftudying the Prophet Ifaiah^ he was not angry when Philip came, and as one would have thought asked him a bold queftion ; Vnderflandeft thou wh,:t thou- readeft ? he was glad of it, *Atts 8, 27,28. one great end of the year of releafe was chat the Law might be read, ~Deut, 31.9. it's the wifdomeof God that fpeaks in the Scripture, Luke 1 1. 49. therefore whatever elfe. you mind, really and carefully ftudy this Bible. Sec:ndh, in all enquiries in 0 the truths of the minde of (j 'od confab thofe f acred Oracles-, here are Mines of truth, Odig here, make them the rule of faith and life ; while a Papift makes the O 2 Church ioo I be Vivint Amnoriiy oj xm scriptures, aerm.4 Church his rule, and the Enthufiaft pretend s to make the Spirit of God his rule, do you live by Scripture; confider what I fay, 2 Tim. 2. 10. confider ( there's thy duty) what I J a , ( there's the Scripture ) yet Timothy was as good a man as any of us ; and th: Lord give ibei under {landings ( there's the work of the Spi- rit to afliit our faculty.) But how fhall I finde out truth by Scripture > For thy own fatif- facYion remember this, have anexplicite faith in all that plainly appears to be Gods minde, and have an implicite faith revolving to be of Gods minde in all the rert;be it what it will be, believe it, becaufe it appears to be of God ; while a perfon refolves to be of the Churches minde, be thou of" Gods; only ufe all means where- by thou mayft come to know ; to wit, 1. Take heed of paflion and fenfual lufts. 2 Tim. 4. 3. you* read of fome that will not endure found docirine^ but after their own lufts (hall heap to themfelvet Teachers. A luft or paflion is like a whirle-pit, a man is fuck't up in it ; ambition , fenfuality, any of thefe darken and blinde a mans minde ; when a man ftudies any thing the minde had need to be quiet ; lulls and paflions are always bufie andbDifterous, and make a man have a great intereft againft God. 2. And beware of prejudice ; Chrift faid, Go preach to all Nations, Mat. 28.29. but Peter lived under prejudice, and he faid, Lord, I never eat any things common or unclean, when God bade him go to the Gentiles, Alls 10. 11. 3. Beware of taking truth upon the Authority of men,fonhat is fallible : Modefty requires you fhould have a fair refpeel to Preachers, and the Church of God where you live ; bur. as to the vitals of your Religion, do not take them upon Authority though a man would . ot willi: gly deceive you, yet he may be deceived bimfelf in things controverted. In plain things of Scripture, that we mud be humble,holy,believe,repent, all the world fhould not perfwade \oi. out of your Religion ; a d as for you ■ duty you underftand i:; never a one bat k ows what he is to love when vjod bids us !ove him ; if we would bur familiarize our Religion, we could not -but :underftand it • bu in matters therein there 's a di- fpure & controvert in the world,be quiet and fober,and not con- sent that fuch and fuch things muft needs be fo,becaufe foch fay fo? many S erm. 4. The Divine Authority of the Scriptures. 10 1 m^ny pretend a kinde of fan&ity, and pretend forCod,andaShip maycarry very broad fails, yet not very well loaden ; but thus it is, one man draws a multitude, and then a multitude pre- vails upon particular perfons , and {hall I go againft a multi- tude? I fay therefore take nor things upon authority, fee and examine thy felf; if it be plain in Scriprure , mind it , and own it, and charge thy felf with it.- it ic be ob- fcure , think ic no farther concerns thee than cod hath made it manifeft. 4. Beware of Idleneffe ; fearch the Scripture, 2 Tim. 2. 7. Conlider what I fay, &c. They thu are bufied £0: veine, ofiil- ver , they hold the rod even poized in their hand , till at length it moves in that vein where it Iks in the earth; So hold your fouls even in a diligent ciiquijf into the Scri- ptures. $. Beware of pride ; the humble man God w'll etch; proud- men fcorn others, they will not be taught; and pride, that will make a man to neglect prayer. 6. Charge your feives with that which is the end of the Scri- pture , to live well ; Who would go about to read a piece of law, that he may learn Mathemadcks? or re^l the itatutes to learn Logick? you may as well do fo, as read the Scripture to talk only; but the incen: of the Scripture, is to fhew. how you ought to live godly, tobejull, righteous, fober, toa& by rule. No- thing hinders knowledge fo much as a bad life; for iin brought in ignorance, and holinellewill bring in the befl light. There's a great deal of difference betwixt wi: and wifdome. Many have parts enough to b~ witty, but none but ibber a d confeientious per.019 will have true vvifdome. ?od becaufe I love God? with what aquiet fpirit fhould I pafte trrour.h the ^reat Wildernefte of this World? The devil k ^owsifhe can but neat you from this fort , he will quickly beat you out of all other forts. Let the Word of God come to }Ou with much afilrrance, iThef, 1. 4, 5. With the full afiurance :cf underftanding, Co- loffiavs 1. 3. you muft not underitand' Yhere he fpeaks in refe- rence Serm.4- ^e Dzvi"e Autlyority of the Scripture J. 1 03 rence to their perfons, to allure them they were the children of God, but that their faith had a good foundation in it felf, that this was f.om God, the truth of a good aflurance in judgement. Take this further advice , It you would keep up your faith, te true to your faith ; be fure you live well 3 you will alwayesfinde men make fhipwrack of a good Conscience and of faith together, 1 Tim. 6. 10, 21. 2 'Lim.\ 8. 1 77*;. 1. 19. Remember the A- poftles advice, Row. 11. 2. Be nm coyijormzd to this worlds but be renewed m jam jhinds , tb.rt you m.iy trove vthnt is the good aniacc f-bl:^:llotGoz. Never fear it, while thy mind is but n31ing(& berul'd by God, while thy foul is teachable and tra- ceable, this will gkyethsa evidence this book is from God, ex- cept melancholy overcome thee, which leads men to be Scep- ticks, except in that cafe which is the proper effeel of a mans bo- dy, and muft be cured by ; hyiick ; but let a man have a mind to live well , and to be rtiFd by the Word, the Bibie is the belt thing in the World to inch a on^. I might have fpoken to a cafe of conference concerning theaf- fent of Chriftians to the W>:dof God, that it is not equal in all, nor equally in the fameperfon alwayes ; and that a man may really believe that in the general of his life , which at fome particular times he may doubt of; and a man may not be fiJIy fatisfied in the truth of the Scriptures , yet that man may really live under the power oMt. To conclude all with this : fince we have this reafon to be- lies the Scripture is Gods Word , then never wonder that you find Miniilers, Parents, Matters, topreffe real piety upon you, and fee what great reafon you have to entertain it. Alas, it may be you wonder we Preach and prefle Religion ; we are ve- rily perfwaded, if you do nor love this Religion, you will be intolerably miserable ; and we have fo much companion for you, that fince we know .his to b^ Gods vVord, better to b^ burned in the hotted: fire , than ro lie in thofe torments. We know fince G d hath faid it , there is no comfort too great to them that comply with it ; no judgement too ter- rible to thofe that wittopppfe i: ; therefore you cannot won- der if we do from day to day prefle it upon you, Con- 1 04 The Divine Authority of the Scriptures. Serm. 4, Confider if ic be Gods Word , then the threatenings are true , and the Promifes are^ tiue , and you (hall either have the promifes or the threatening? vvkhin a while ; God knows which of us fhall be next , for 'cis but a little while be- fore death , and judgement come; then either Come yeblef- fed , or Go ye cuffed ; As a man hath wrought , fo he fhall have , for he will render to every one according to what he hath done in the flefh ; therefore knowing the ter- rour of the Lord , we perfwade you ; we know this is of Divine (temp and Auhority. I conclude all with the 29;. of the Atts 32. &c. And now , Brethren , / c$m- mend you to God,* and to the Word of his grace , which is able to build y oh up , and to give you an inheritance among all them -which are fanttified. &JlnF$&fowr;(h^ THE W^^^WMM^W^fl Serm.$. Mtfa* 10$ wfkm ■ ■:■■ MI MANS CREATION I N AN HOLY, BUT MV T A B LE STATE Ecclef. 7. 29. L0 this only have I found, that God hath made man upright j but they have fought out many inventions. N thcfe words you have the refulc of a ferious inquiry into the (late of mankind. In the verie immediately foregoing , the Preacher fpeaks his own experience , touching each fexe diftribwivclv \ how rare it was to meet with a wife and good man , how much rarer with a prudent and- vertuous woman (fo he muftbe understood, though thefe qualities are not expreft) then in the Text gives this verdict touching bo:h collectively , ten- ding to acquit their Maker of their univerfal depravation, and convict them. i> this only have I found , &c. The words contain two Proportion*. The firlt touching mans perfection by his creation , God made, &c. The fecond touching his defection by finne, but they have fought, tec. P T$- io6 Mans Creation in an holy, Serm.5 Together wkhafolemn Preface introducing both, and recom- mending them as well-weighed truths , Lo this only have 1 'found, &c. q. d. I do not now (peak at randome , and by guefle ; no, but I folemnly pronounce it , as that which I have found out by ferious ftudy and diligent exploration , That God made man up- right, &c. The Termes are not obfcure , and are fitly render- ed. I find no ccnfiderable variety of readings,and cannot need- leflely fpend time about words. Only in fhort, By man~\ you muft underhand man collectively , fo as to com- prehend the whole fpecies. fome reference may be had to that curious defire of knowing much that tempted Adam and Evt into the firft tranfgretfion. CMany inversions ] feems to be fpoken in oppofition to that fimpiici:y and finglenefie of heart which this original re&itude did include; truth is but one; falfhood, manifold. God made man upright, i. e. fimple, plain-hearted, free from all tor- » r tuous windings, and involutions ( fo the word rendred upright in the Text doth fignifie ; and Jejhurun derived therefrom, which God thought a fit name for his people Ifrael , the feed of plain- hearted ]ac:b tobeknownby; aniwerably whereto l^athanaei is John 1. 47- faidtobea true Ifraelite in whom was no guile ) Such man was at firft; now in the room of this fimplicity, you find a multi- plicity; he was of oneconfta t uniform frame, and tenourof fpi;it , held on* ftraight , direct and even courfe ; now he's be- come full of inventions , grown vsfrous, multiform as to the frame of hisfpirit ,. uncertain , intricate , perplexed in all his vvayes. Sought cut ~] this notes the volvntarintff* , and perfect fponta- r.city of his deftti n\ 'twas his own doing. God made him upright ; he hath fought out means to deform and undo him- * . felf. The words thus opened , afford us two great Gofpel- truths. 1. That Sena. 5- kiU wntabk fiate. 107 1. That God endued, the nature of man in his creatio?!, with a'ptr- T>on<:>i: i, ft ft and miverfal reft 'tude. 2. That mans dt fill on from his primitive ft ate was purely v.- luntary, and from the unconftr aire \ do ce if bis oxn mutaA: a:-.l felf-deter mining will. (Though the latter part of the Text, would afford a fuftd.'nc ground to treat of rhe ftate of man now f dim ; yet that taing by agreement left to another hand , I obferve no more from a then what concerns the manner ofhlsfally and that only as it depended on a mutable will J In handling thefe truths, I (nail 1. Open them in certain expl 'eatery Tbefes. 2. Improve them in fome few praiUcal aud ap-llcatory infe- rences3 1. About the former, that God endued, &c. take thefe Propor- tions for explication. I. All c.eated rectitude confifts In conformity to fome rule or Prcf* x. Law. Rectitude is a meer relative thing , and its relation is to a rule. By *rule> I here mean alaw[\n£t\y taken; and therefore Ifpeakthis only of created rectitude. A law, is a rule of dutygi- ven by a Superiour to an Inferiour ; nothing can be in thatfenfc a rule to God , or the meafure of increated rectitude. 2. The higheft rule of all created rectitude , is the will of God, vrop. 2. confidered as including moft mtrinfecally, an eternal and immutable reafon, juftice, and goodnefs. 'Tis certain , there can be no higher rule to creatures than the divine Will; and as certain that the government of God over^0Bn llt his creatures , is alwayes reafonable and juft, and gracious ; and Rom! 1 z.i lz. that this reafonablenefle, jufticeand goodneffe by which it is fo, Ezek.18. 2^ Should be fubjec^ed any where but in God himfelf, none that CM$ know what God is ( according to our more obvious notions of him) can poflibly think. 3. Any Sufficient fignification of this Will, touching the rea- pr#*. 3, fonable creatures duty is a law, indifpenfably obliging fuch a creature. A law is a constitution de dibit 0, and 'tis the Legiila tours will ( not concealed in his own breaft, but) duly exprefled that makes this constitution , and infers an obligation on the. Sub- ject. P2 4. The io8 Mans Creation in an holy^ Serm.^ . Piitp. 4* 4. The Law given co ^4 dam at his crearon was partly natural, g'venby way of internal imprefTion upon his foul ; partly pofiiive. given (as is probable) by fome more external dif- covery or revelation. That the main body of laws whereby man was to be governed, fhould be at firft given no other way than by (tamping them up- on his mind and heart, was a thing congruous enough to his in- nocent (late ( as ic is to Angels and Saints in glory J ic being then exactly contempered to his nature, highly approvable to his rea- fon ( as is evident in that being. fain, hisreafon ceafesnot to ap- proveit, Rom. 2. 18. ) fully iutable to the inclination and ten- dency of his. will , and not at all regretted by any reluctant prin- ciple that might in the lead oppofe or render him doubtful about his duty. Yet was it moft reafonable alfo , that fomc fojitlve commands fhouldbefuperadded , that Gods right of dominion and govern- ment over him as Creatour , mi^ht be more exprefly atferted , and he might mere fully apprehend his own obligation as a crea- ture f^/tf*#^/W£j, becaufe^ his Makers Will, as well as o thers^ becaufe they appeared to him in their own nature reafon- abk and fit to be done ( for fo the whole of what Go J re uires of man, is fitly diftinguifted into fome things which he commands, becaufe they are juft ; and fome things that are juft, becaufe he commands them.) fm j. 5* Ad and lies fpread out into the feveral powers of the foul; for had any power been leftdeftituteofit, fuchis the frame of man, and the dependanceof his natural powers on each other , in or- der to action , that it had difabled him to obey, and had deftroy- ed his reclitude ; for bonnm non oritur nifi ex canfis integrity ma- lum vera ex quovis defect**. And hence ( as ^avenant well ob- D.ivex.w de ferves)accordirgtothe parts ( if I may fo fpeak) of the fubjeft/^'V **Biu* wherein it was, Mans original rectitude muft be underftood to all>&l> confirt of 1. A perfect illumination of mind tounderftandandknow the Will of God. 2. A compliance of heart and will therewith. 3. An obedient fubordination of the fenfitive appetite, and other inferiour powers , that in nothing they might refTft the former. That it comprehends all thefe, appears by comparing £V. - 3 ic. where the image of God , wherein man was created , is faid to confirm knowledge , that hath its feat and fubject in the mind, with Ephef 4. 24. where righteoufnefs and holinefs are alfo mentioned ; the one whereof confifts in equity towards men; the o.herin loyalty and devotednefs to God; both which necef- fariiy fuppoie the due framing of the other powers of the foul , to the ductule of an i lightened mind. And befides, that work of fan£lification( which in thiefe Scriptures is expreily called are- novation of man according to the imageof God wherein he was treated ) doth in other Scriptures appear ( as the forementioned Authour alfo obferves ) to confift of parts proportionable to diefc I mention , yiz. illumination of mind , Sphcf. 1 . 1 §. conver- P z fioa 1 1 o mans Creation in an r)oiyy oci m. 5 fion of heart, TfaL 51.10. victory over concupifcence, Rom.6.7. throughout. 2. Confiderthis rectitude in relation to its Rule; that is the 1 John 3.4. Will of God revealed , or the Law of God ; fin is the tranfgref- fionof the Law ; and accordingly rkhteoufneffe muft needs be conformity to the Law, viz,, actual righteoufnefle confifte in a- ctual conformity to the Law ; that habitual rectitude which Adam was furnifhed within his Creadon ( of which we are fpeaking) in an habitual conformity , or an ability to conform to the fame Law. This habitual conformity , was, as*/ the whole foul, fo to the whole Law, i.e. to both the parts or kinds of it, natural and poftive. He was furnifh't with particular principles incli- ning him to comply with whatfoever the Law of nature had laid before him, and with a general principle , difpofing him to yield to whatfoever any positive Law fhould lay before him as the Will of God. And if it be faid ( in reference to the former ofthefe) that this Law of nature impreffedupon Adams foul, was his very rectitude ; therefore how can this rectitude be a con- formity to this Law .? I anfwer, Av'in.Simm. tt A Law is twofold^ %jgul arts. lata. 2. The Law of nature impreffed upon the foul of Adam^ muft be confidered 1. As fubjected in his mind ; foic confifted of certain practical notions about good and evil, right and wron^, &c 2. As fubje&ed in his heart , to it confiftecf in certain habitual inclinations to conform to thofe principles. Now thefe /WA- nations of the heart , though they are a rule to actions , they are yet fomething ruled in reference to thofe notions in the mind ; and rheir conformity there:© makes one part of Original rectitude. And thofe notions 9 though they are a rule to thefe inclinations , yet they are fomething ruled in reference to the Will of God fignifi- ed by them ; and in the conformity thereto, confute another part of this Original rectitude. 2. We have to confider the manner of this endowment. And as to this, 'tis much difputed among the Schoolmen, whether it were natural, or fupematural. I ihall only lay down in few words Scrm.j. but mutable fiate. hi , — - — ■ words, what I conceive to be cleare and indifputable. i. If by natural, you mean cfiential ( whether conftltutively , or confecutlvely ) fo Original ri-hteoufaefle was not natural to man, for then he could never have loft it, without the iofs of his being. 2. If by natural you mean connatural , /. e. concreatewi:h the nature of man , and confonant thereto, fo I doubt not but it was natural to him. 6. This rectitude cf mans nature , could not but infer and "*' *' include his actual bleiiedneffe , while he fhould acl: accor- ding to it. According to the tenour of the Covenant , it could not but in- fer ir. And confide r this rectitude in itfelf, it muft needs in- clude it: The rectitude of his undemanding including his know- ledge of the h'gheft good; and the rectitude of his will and affe- ctions, the acceptance and enjoyment thereof ; as ttAugujl'me in jtug.de tivitoH this cafe, nullum benum abefiet homini quod reel a voluntas oft are f of- Dsh ft , &c. Thus far of the holineffe and blefledneffe of mans firftftate. It follows to fpeak of the mutability of it, and of his fall ^de- pending thereon. 2. That mans defection from his Primitive Hare, was mearly D^'7C? 2- voluntary , and from the unconftrained choice of his own mutable and felt-determining wilL For the afferting of this truth , take the following Propo- rtions. i. That the nature of man is now become univerfally depraved p,^. I# andfinful. *i Kings 8.4 mongmen. &c. 2. The pure and holy nature of God could never be theOrigi- J Johny. 19. nal of mans fin. . Sic- This is evident in itfelf. God disclaims k , nor can any af- DeiicT-* * firm it of him without denying his very being. He could not pfal.j-i 4. 4' be the caufe of unholineffc , but by ceafing to be holy , which 3 John**. would fuppofe him mutably holy ; and if either God or man muft be confefled mutable, 'tis no difficulty where to lay it ; whatever he 1 1 a Mans Creation in an bdy> Scr m. 5 . he is, he is efTentially; and necefiky of exigence of being wm always what he is,remains everlaftingly the fundamental attribute lames i. 17. c l • l • 9 of his being. 3. Tisblafphemousandabfurdtotalk of two principles, (as the Manichees of old ) the one good per fey and the caufe of all good ; the other evil per [c , and the caufe of all evil. Bradwardins Bradwardirte s two Arguments : I. That this would fuppofe de ca»fo Pet. two Gods, two Independent beings; i. That it would fuppofe an evil God; do fufficiently convince this to be full both of blaf- phemy and contradiction. . 4. It was not poflible that either external obje&s , or the temptation of the Divel fhould neceffitate the will of man to finne. External objef^s could not; for that were to reject all upon God ; for if he create objects with fuch an alledlive power in them, and create fuch an appetite in man as cannot but work inor- dinately and finfully towards thofeobre£ts, it muft needs inferre his efficacious neceffitatiou of finne, being it would deftroy the truth already eftablifhed, that God created man wi.h fuch a recti- tude as that there was a fufficient ability in his Superiour powers for the cohibition and reftraint of the Inferiour, that they ihould not work inordinately towards their ob;e£ts. The Divel could not do it for the fame reafon, having no way to move the will of man but by the propcfal of obje&s ; yet that by this means (which he could in many refpe&s manage moftadvantagioufly) he did much help forward the firft linne , Scripture leaves us no: to doubt. * 5, The whole nature of finne confiding only in a defeft, no o- ther caufe need be dedgnedof it than a defective ; i. e. an underftanding,v\ill and Inferiour powers however originally good, yet mutably and defectively fo. I fhall not infill to prove that finne is no pofitive being ; but I take the Argument to be irrefragable, (notwirhftanding the Cavils made againft it ) that is drawn from that common , what was there in his ftate that fhould make it grievous to him ? was his duty too much for him ? God made him upright, fo that every part of it was connatural to him ; was his priviledge too lit- tle ? he knew and loved,and enjoyed the higheft and infinite good. O think then how unreasonable and difingenuous a thing fin was J that a creature that was nothing but a few houres ago, now a reafo- nable being,capable of God! yet fin ! Urge your hearts with this,we are too apt to think our felves unconcerned in Adams fin;we look upon our felves too abftrac"tly, we fhould remember we are Mem- bers of a Community, and it fhould be grievous to us to think that our ffecies hath dealt fo unkindly and unworthily with God; and befides, do not we finne daily after thefimi- iitude of Adams tranfgreffion ? and is not fin as unreafonabie and un;uft a thing as ever f 2. Was our primitive ftatefo good and happy , how juftly may we reflect and look back towards our fir/4 ftate f how fitly J%b 19." i, might we take up Jobs words ? O that J were as in months f »/? ft; 4> 1 » r~ As in the dayes of my ywth ; ;-— When the Almighty wa& Scrm.$. but mutable Jlate. i 1 5 vfai yet with me ; When I put on righteonfneffe and U 14, cloathed me ; ■ ■- H'hen my glory was frcfb in mey &c. With 10« wh.it fadneffe may we call to minde r he things that are pad, and the beginnings of Ancient time ? wh^n there was no ftain upon our natures, no cloud upon our minds, no pollution upon our hearts ; when with pure and undefiled fouls we could embrace and reft, and re Joyce in the eternal and incomprehenfible good? when we remember thefe things,do not our bowels turn fare not our fouls poured out within us? From the fee on d. 1. Did man fo voluntarily ruine himfelf? how unlikely is he now to be his own faviour ? he that was a felf-deftroyer from the beginning, that ruined himfelf as foon as God had made him, is helikely now to fa ve himfelf? isiteafier for him to recover his Itation than to have kept it ? or hath he improved himfelf by fin- ning?and gain'd ftrength by his fall for a more difficult undertaking; is he grown better natur'd towards himfelf and his God, than he was at firftf 2. How little reafon hath he to blame God, though he finally periih ? what would he have had God to have done more to pre- vent it? he gave his Law to direct him, his threatning to warn him ; his promife for his encouragement was evidently implyed ; his nature was fufficiently difpofed to improve and comport with all thefe;yeth^f?ns ! is God ro tacharg'd with this f fins upon no neceifity^vith no pretence ; but that he mult be feeking cut inven- tions, trying experiments, affayingto better his ftate, as plainly defpilirg the Law, fufpe&ing the truth, envying the greatnefie,af- lerting and afpiring to the Soveraignty and Godhead of his Ma- ker. Had we ( any of us ) a minde to contend with God about this matter , how would we order our caufe ? how would we ftate our quarrel ? if we complain that we frruld be concemn'd and ruin'd all in one man ; that is to complain that we are Adams children. A chiide might as well complain that he is the fonne of a Beggar oraTraytor, and charge it as injufiice upon the Prince or Law of the Land that he is not born to a Patrimony; this is a mifery ro him, but no man will fay it is a wrong. And can it be faid we are wrong'd by the common Ruler of the world, that we Q. 2 da j 1 6 Man J Creation in Re- "^ deeming ? a word that doth not fignifie deliverance from Jin. fie mifery only , but alfo connote a precedent better (late as they expound it , who take the phrafe as Scripture u- fes it, to allude to the buying out of Captives from their bon- dage. And how fhould it ravifh the heart o*f any man to have mercy and help offered him by another hand , who hath pe- rilled by his own I how taking fhould Gofpel-grace be upon this account ? how (hould this confederation engage fouls to value and embrace it f 'tis urged (we fee) to that purpoie Hofea 1 ?. p. O Ijrael , thou haft deftroyed thy fdfy but in me is thy helf ; and verfe 10. it follows, / wiH be thy King; where is any other that wiH jave thee , &c. And chap. 14. i. O IfraJ, return unto the Lord> for thou hast fallen by thine ini- quity. Now (friends) dobutferiouflyconfiderthis. If you be- lieve the truths you have heard, how precious fhould Chri(t be to you ? how precious fhould the Gofpcl , the Ordinances , and Mmiftry of it be ? Do you complain that formerly you were not treated with ? by all thefe God now treats with you. Now your own perfonal confent is called for ; not to any thing that hath the Serm. 5 . Mans Creation in an holyj&c. 119 the leaft of hazard in it , but what fhall make you certainly hap- py, as miferable as you have made your felves ^ and there's no- thing but your confent wanting; the price of your Redemption is already paid ; 'tis but taking Ch rift for your Saviour and your Lord, and living a life of dependance and holinefle for a few dayes, and you are as fafe as if you were in glory; will you now ftick at this ? O do not deftroy your felves a fecond time , and make your felves doubly guilty of your own ru ine. 2. Was our ftate fo good, but mutable? what caufe have wc to admire the grace of God through Chrift, that whom it recovers > it confirmes ? It was a blefled ftate , that by our own free will we fell from ; but how much bet- ter (even upon this account ) is this, which by Gods free grace, we are invited and recalled to? THE W$WW^ffiWWff$WiiW no J$ Oy OA. sctvtt.*; THE COVENANT O F WORKS. ^Dtfn *7W tmon mo Ge n. a, 1 6, 17. ^rf the Lord God commanded the man ,. faying, of every Tree of the Garden* thou may ft free- ly eat j but of the Tree of the know ledge of good and evil thou fhalt not eat of it ; for in the day that thou eatett thereof, thou fhalt fnrely dye Hebr. Dying thou foalt dye. s£ He next head in the body of our Religion which ^ falls this Morning to be fpoken to in Courfe , IS, Qods Covenant made with Adam before the fall, which we call a Covenant of Worlds ; and we ground our Difcourfe upon the Text read to you. When God would communicate his goodneffe to the creatures, he Serm,6. The Covenant of Wor!\s. x 3 f Cilv'n, he made the world out of nothing for his own glory, bur efpecial- ly man after his Image ; this inferiour world he provided for nuns houfj and habitation ; but hedrefleLhandrrimmeth one pare for him efpecially, and calls it "T^ra itfe. In the Paradife orpleafanc Garden he was nor to live idly, but mutt drefle and keep it. In the midft of all mans enjoyments which the Lord allows him with a liberal hand, yet he lets him know wiihall he was under fubje&i- on, though Lord of all, and therefore gives him a command ; obfecuii examen^ & obedient nt quo Idar.i rudiment um ; a tcjl and try a! cf his cbsdiexce to which God trains him up. As Lords when they let out their Lands to Husbandmen, re- ferve Fomewhat to themfelves which the Tenants are not to med- dle with, that they may have fome check upon them; fo God M!tfcul' here. That which the Lord commands 'si dam 'was no hard mat- ter; he grants him a vaft latitude to eat of all freely, only one Oecol. fort excepted, in which exception, as God was not envious to him, ( as the Envious One luggefted ) fo was not this Com- mandment grievous to him. Objett. It may be ob je&ed from i Tim, i . 9. The Law is not made for a righteous man ; why then for Ad aw in his ri- h- teouFneffe ? Refol. yaul means good men do not Fo need the Law as bad men do; for good Laws rofe from evil manners; yet in a Fenfe the Law is given for righteous men, not co juftifie them, for it finds them juftified already, and paft the condemnation of the Law; it finding them a! fo fan&ified, it treats them not as ene- Bc^' mies, but leads them, and delights them confenting to it. This ferves to explode the errour of Antinemians and Libertines t\ fo then God to declare his Sovefaignty, and mans Fubje&ion, gave Adam though innocent, a Law. Mark how God bound mans obedience with a double fence ; firft, he fenced him with a free indulgence to eat of all but one, this was an Argument to his in- genuity ; fecondly, by a fevere prohibition upon pain cf death ; by the firft the Lord wooes him by love ; by the fecond he frights him by the terrour of his juftice, and bids him touch it if he durft. Obferve among all the Trees of the Garden there are two here mentionedin a more peculiar manner; the Tree of life, and the Tree of knowledge, which are called by Divines two Sacraments^ R in 122 The Covenant of Works* Serm.6. in a large fenfe; in which fenfe alfo, the Ark^ of Noah , the fire TUmrn, which defcendcd and burnt the Sacrifice , the haptifme of the Red Sea and Chad, the Manna, ihe water out of the Rock^, the pouring out of the blood of the Sacrifices •, the Land of (,'a- naan, the Tabernacle, Temple , Arl^ of the Teftimony, the pro- pitiatory, the golden Candleftlck^y the twelve • ft ones taken out of Jordan, with the pool of Bethefda ; all thefe I fay in a large fenfe are Sacramental Symbols of the Covenant of Grace, or extra- ordinary Sacraments; but the Tree of knowledge, and Tree of life, are called Sacraments of the Covenant of works. By thefe the Lord did fignific and feal to onr firtt Parents, that they fhould alwayes enjoy that happy Hate of life in which they were made,upon condition of obedience to his Commandments ; i\ e. in eating of the Tree of life, and not eating of the Tree of knowledge. For it was called the Tree of life, not becaufe of any native property and peculiar vertue,it had in it felf to convey life; but Symbchcally , Morally and Sacrament ally, it was a jfign and ob- signation to them of life natural and fpiritu'al to be continued to them, as long as they continued in obedience unto God. 'Ahi% In like manner the Tree of knowldge of good and evil was fpoken, from the fad event and experience they had of it , as Sampfon had of God departed from him when he left his Nazar jitirii haire by JDdilah. Now that a Covenant of Works' hy in this Commandment is clear; i. Becaufe that was the condition of mans Handing and life, as it is exprefly declared ; 2. Becaufe in the breach of that Command- ment given him, he loft all . This obedience as it was Charter' ft led to Adams Cove- nant, and Contradij 'in guifted to the Covenant of Grace, was p. rfc tf, pcrfon, /, and perp. t uL In a fenfe,thcagh different from th. other,ihofe three things are required in our obedience under the Covenant of Grace, i or in reference to the Covenant.nor to juflification ; neither is our perfonal ri-hteoufneffe perfec~tj mean legally; yet is it perfc£t,though not in us, but in our furety ; nei- ther was the Covenant made primarily with us, but with him, and with us in him, and on his account ♦ even as God made the Cove- nant of Works primarily with Adam, and with us in him as our hzjid inclusively. Now - Serm.6. The Covenant of Works. * 3 3 j Now for our batter opening this doctrine to you I il.ail pro- pound and anfvver fome queftions. 1. What is meant by Covenant ? 2. What ground we have to call it Adams Covenant, or aCcv:- nant of Works. 3. Wherein dsth the Nature and 1 eno/.r of it con ft ft ? 4. Whether the Covenant of Works was revived and repeated to Jfrael ? $. How long it lafted; whither till novo tint) any} Que ft. 1. What is meant by Covenant, name a nd thing f Anfw. The word in the Hebrew is nH3 Btrith, which hatha threefold derivation, very fit to be taken notice of for clearing of the nature of the Covenant. 1. From Barah tochoofe, becaufetheperlonsare chofen be- tween whom the Covenant 0: Agreement is made.- Indeed Gods ' '■* Covenant with man is not only with his elett and chofen ones , but a fruic and effect of our eletiion ; yea, the Lord doth encline our wills to make choice of him, and of his terms. / have made a Covenant with my chofen -y fo a why being inorporea/, and a Spirit y co ft Id nrt be /printed, yet being a Covenant p arty y won Id have the Altar ffrinkbed for him. So much fhall ferve for the firft Queftion, fetting forth in our Anfwer to ic the name and nature of a Covenant in gene- ral; the fecond Queftion follows. Qiiefl. 2. What ground we have to fpeak of Gods Covenant with Adam, and to call ic a Covenant, there being no mention of it here in the Text, nor elfewhere in Scripture do we read of Cods Covenant with Adam. aAnfvp. However the name be not here, yet the thing is here and eljewhere,comparing Scripture with Scripture ; it is a nice ca- vil in Soclnlahs tocallfot the word Satufattiony others for the word Sacrament, others for the word Trlrfty , others for the words Faith alone jufiifying^ others for the word Sabbath for Lords day, &c. and thence to conclude a°ain(t Satisfaction, Sa- craments, Trinity, Juflificauon by faith alone, and Sabbath, for want of exprefle words, when the things themfeifes are lively fet down in other words ; fo in this cafe of Gods Covenant with Adam, we have i. Gods Command which hys mm under an obligation. 2. We have Gods promife upon condition of obedi- ence. 3. We have Gods threatning upo.: rrsdi (obedience; 4.WC have their understanding it fo, as appears in Eves words to the Serpent. %. We have the two Trees as figns and' fymbols Chap. 3. $ of the Covenant. 6. We have a ftcond Covenant , and a 7\(op Covenant, therefore there was a firft and Old Co- venant ; a Covenant of Grace Hippo feth one of Works. Object. If any iTull fay by//-/? and dd Covenant was meant Cods Covenant with lfraely and not with Ad.im\ and fo by Co- venant of Works the fame is meant, namely that which the Loro'madeat Mount -Sinai. Af.f.v. Hereunto I anfwer jThere is a repetition of the Covenant H , of Woikswith Adam intheLawof M?f*s? asinthatof the A- "a! ll'I'z ' poftle to the CjaLitlans, The haw is r.o: of filth , b :t the man Rom. i and behold it was very go9d ; and after the Covenant made in chap. 2. its faid, They were naked, and they were not afhamed ; i. e. They had not contracted guilt by commit- ting of finne , from whence onely arifeth fhame ; there- fore under the Covenant there needeth no Mediatour. And hence UWofes Law was not properly a Covenant of Gal. 3,1 $t Works, becaufe that Law was given in the hand of a {jMediatoirr, 4. The Covenant of Works once broken, God abates nothing of hisjuftice, no not upon repentance, but the foul that finned , dyed. Mark our Text, Thou fk a It dje the death, by which dou- bling of the words in the Hebrew Idiom of fpeech , is meant fdtablus. Vehemerxy and Certainty, which was effected, and fo had con- tinued inevkably,without the help of another Covenant hinted in that firftpromife,G«*. 3.1?. For Serm. 6. The Covenant of Works. 127 For ihe firft Covenant gives no relief to a poor finner when he hath broken it, but leaves him hopelefle and helpleffe un- der a fearful expectation cf wrath and fiery indignation. 5. The Lord in the Covenant of Works accepts the perfon for the Works fake; that is, he mainly looks at the work how ade- quate it is to the command and rule which he fo exactly heeds,that upon the leaft failer his juftice breaks out in wrath, neither can a- ny perfonal excellency in the world falve the matter; Cur fed **D he that continticth not in all the words of the Law to do them , ' 27' c* and all the people (hall fay Amen; a doleful Amen; and whofoever T,m , T keep the whole Law , and offends in one point ^ ts guilt) of all: Note that whdfievers God refpefls no mans perfon in that cafe. 6. The Covenant of Works in performance of the condition leaves a man matter of boafting and glorying in himfelf, and makes God a debtour to hi n. 14 htre is boaftir.g f 'tided; by what Law} of worlds ? Koau 3 17, Nay; as if he had fa i the Covenant of Works affords matter of boafiing to him th? >rkethto juftification by his ownperfonai power and righte^,;: neffe. Now to him that h is the reward rccko^edyiot of graceyR°m> 4 4. but of debt; i. e. i: obiigv:th God to pay it him as a due , which is the language of Tharijees and Papifts; which were juftly chal- lenged and claimed; 1. Were we indeed under a Covenant of Works, and not of Grace; 2. Were our works perfect : 5. Did we not lye at Gods mercy for our guilt ; All which declare man impotent, and grace neceffary, and withal Jews and Papifts y to be enemies to the Croffe of Chrift and Covenant of fc>race,and under a Covenant of Works, of which more anon. 7. The Covenant of Works leaves a man flill in doubt while re;.;nginir, in that Rate, becaufe it is a mutable (late at beft; he had ali in his own hands, and then Satan cunningly rooked him of all : Go:! purs him into a goodbottome, and leaves him to be his own pilot at Se3; the Divel aflaults him, and finks him; and therefore the fecond Covenant takes all into Gods hands, that k may continue fafe under his Father by care and cud or1- dy ; 1 Pet. 1. 4, 5. John 10. 28,29. and fo gives the fool good fecurity againtt death and danger, which tjidam had not while he flood ; much leffe can any rich or honourable man in his fools iz8 7be Covenant of Work* . Serm.6 fools Paradife here in this world, fay his Mountain is immoveable, his glory unchangeable, feeing it pafle^h away as a Pageant , i Cor.7.31. if Adams Paradife was fo rnu:able,much more theirs; if he flood not in his integriry, how fhall they flar.d in their iniquity t 8. The Covenant of Works was made with aH men in Adam, who was made and flood as a publick perfon, head and root in a common and comprehenfive capacity ; I fay it was made with him asfuch,and with all in him : Quo man ft remanent;^ & q w fere- mtc feribat 5 he and all flood and fell together ; for even the E- left may fay, We are all by nature the children of wrath as well >m. 3. 19. Scrm.6. the Covenant of Works. i zaj. ciniansy Pelagians-) thefeareall under a Covenant of Works, they are not under grace; they are of Hagar the Bond-woman , of (JVLomt Sinai which anfwers to Jerusalem which now is , which is in bmdage with her children , as the Apoftle fpeaks in his elegant Allegory. 1 come now to draw fome Corollaries from this doctrine of the Covenant of Works thus propounded, inapra6tical way of ap- plication, and that briefly. CoroL 1. Itfervesfor admiration^ to wonder with a holy afto- nifhment at the Lords infinite condefcending love in making a Covenant with poor man. 1. Becaufeitwasafreea&in him to doit, he lay under no Rom. 9 1 5,1 tf. compulfion io lt ; nothing of merit or profit in a defpicable worme ' appears as a motive to k ; it was a royal a& of glorious grace from the King of heaven to vile creatures : O wonderful ! 2. Becaufe as it was free for him to do it, fo he bound his hands by it, and as it were loft his freedome by it ; for his truth holds him Hcbr. 6* 18. faft to it, by which its impofjible for him to change. Q wonderful ! 3. He made the fir ft offer, he prevented us by his gteceJke loved m firft, 1 John 4. 10, 19. aii this appeared in th~ firft Govfe- , mnt with us,in vouchfaftn?, us to- make any at all with him: Iuefia- ¥eti uri-bdis mijencordia Vivirut Argumemum q»cd ipfum mmsn , tfje 691& cetera?, inquam Dews o£ttrnm fadtu ipfum primus offer t , mtllis ad hoc hominnm merit is adaliusyfed mera & nativa bomtate impulfns ; we fc'io an hnmanum ingen'mm hoc mj/fterinm vel plene tenciperc^ vcl Scrrd.6. The Covenant of Works. 131 vel dlgnis Uudibus evehere fojfit. Unfpeakible mercy that the eternal God llioukl firft offer to league with us , moved to ic by no merit in us, but by his own native goodnetfe only; a myftcry which the minde of man cannot conceive, nor his tongue praife to the worth of it; thus a grave cAmhoitr, which will the more inhance the love of God ; if we 4. Confider that he makes Covenant upon Covenant after breaches and forfeitures, renews them again , and ratifies them ftronger than ever, as he did the new Covenant after the old was broken by our high and hainous provocation in the fall ; and which he doth to every ele& foul in the Sacraments, and after groffe and grievous Apoftafies; See Jerem. 3.1. Eze^. 16. 6o> 61 , 62, <5?. Hof. 2. O admire and adore this lovs ! Corol. 2. Seeing there are two Covenants on toot, one of Works, another of grace; and very many, yea, the farre greateft part of the world are under a Covenant of Works , which is a moft fad and doleful eftate, becaufeaftate of wrath and death, a moft wretched and accurfed condition ; O try under what Cove- nant thou art ; for if thou art in the ftate of finful nature, a fprowc of old *Adamy never yet cut off from his root of bitterneffe,nor graffedinto.Chrift, thou art undone; to be under fuch a Cove- nant is to be an enemy to God, and to be lyable to all his plagues ; O make hafte then, and fiee as a Post, and as the young Roe into Chrifts new Covenant which are called better promifes, becaufe abfe- *l> I2# late promifes ; becaufe they work that in us and for us which God /oil. iy. requires of us , when cf ourfelves we cm do nothing.. ?£ ' As the new Covenant is the be ft Covenant , and the promifes A&ss's .34. of H the beft }romifes\ fo the mercies of it are the be ft mercies , for they are the fure mercies of T>avid, 2 Sam. 23. 5.. Corel. 7. Bleffethe Lord that ye are under the beft difpenfati- on, and cleareft difcoveryofthe Covenant of grace, better than Adams after the prom ife was made to him upon his fall; bet- ter than Noahs after the flood , better than Jfraels in the VVil- derneffe, yea, better than the Patriarchs and Prophets who had much legality and ebfeuriry in their adminiftrations, in com- panion of us \>ho behold with of en face the. glory of God , a Cor. 3. i§. That it is the lot of us Gentiles to be brought into the know- ledge and participation of the Gofpel in the laft and beft time ; I mean after Chrifts appearance in the flefh, The Scrm.6. The Covenant of Worhj. 133 TheApoftle compares the Church to a Tree, which hath theRom XI l6 fame root ChrilV t?ut fcveral branches; now that the natural i7* branches ihouldtecojt off to make way for the ingrafting of us wildii gs, is matter of praife to ihe High God for his rich grace to Pet. Mart. us Gemiles, Epkef. 3. 8. CoroL 8. Labour for a fpiric of felf-denial and debafement ; for as the Old Covenant fpiric is a fpiric of pride and boafting to ad- vance narural abilicies, to glory in our own perfonal endowments Rom. 3. 47. and performances ; fo a New Covenant fpirit is contrary to that, R°m' xo« V and is a fpirit of faith, felf-denial and debafement. CoroUg. Watch againft Satan; as foon as ever God and man were in Covenant, he fet himfelf to break that Covenant , and prevailed;for he beguiled their fimplicity by his fubtilty, 2 Cor. 1 1.3. Gwl j. Now albeit the New Covenant ftands on a furer foundation, yet he will very much weaken our comforts, and increafe our for- rows by drawing us under Gods difpleafure by {in, forfeiting Co- venant mercies by Covenant breaches, which mercies though they are not loft finally to Gods Ele&, yet are they often Co be re- covered, renewed and fecured to our fouls by a clear evidence. Befides Satan will perfwade men to flight and renounce their Baptifme, as when he makes witches, and turns Chriftians to be Mahnmetans, becaufe thereby he knows they renounce their Co- venant with God to make one with himfelf ; there are that upon fairer pretences, neglect or deny the Seals of the Covenant ; Satan had a fair pretence alfo to draw away our firft Parents, and make them break with God, which they little thought would have coft fo d^ar; but the fad e- vent (hewed the finfulnefle of that finne ; wherefore tvaeh a#d fray that ye enter not into temptation ; Be not ignorant of Satans Devices in thefe back-Aiding and fedifragous times y Remember from wfance ye are falhn , and Walk (led f aft in Gods Covenant ; joh that ft and, lear.n by others falls teg, whom he drew it. And it is an excellent obfervation of Grego- ry , Genus hmnar.um in parente primo velut in radice putrnit ; Man-kind putrified inthefirft parent as in a root. Adam is as . the poyfoned root , and the clutters are envenomed , becaufe the root was poyfoned ; had Adam flood and preferved his per- fection, his glory, as a royalty had defcended to his feed , to man-kind ; but by his offence, forfeiting his beauty, and con- tracting on himfelf both guilt, and an univerfal loathfomeneffe ; both loffe and loathfomneffe he tranfmits to his poflerity ; and it is upon his breath , that every child that comes into the world, fucks in poyfon with his fiHJ breach ,• and is no foonera living creature, than a deformed finner. This truth we find early con- firmed in the world; fo Adam begat Seth according to his own likenefs, Gen. $£3. nonadfimilitudinem'Dci,£edadfimilitti- *r»c{ma*. dinem jut ; and it is very considerable the Original phrafe /o^STD •jniOli* in his image, in \\\%likene$\ the word is as it were re- doubled , to fet the greater brand upon corrupt nature ; in his image, nay, in. his liken e£. And to fhew the jnecefTity of our drawing corruptnefs from lAdam^ holy Job expreffes it by a quick andfma-rt interrogation , Job 14. k Nay, th s truth Da- vidkzms to beduettith. tears , ar.d deplore with fighs, PfaU 51.5. Behold j Iwasjhofen in iniquity, , and in finite did my n 0- t her corxe'vL'TX1:. In 1/ i th, Gofcfej , this fpot is more clearly diicernable , and from whence we retfeivec) the contagi- on, 'R&.n. 5. 19. h-j God we are creatures, by A4a& we are iinners ; fo thaf I*ext ; Bf iihttyim Wfolte&ience^ muJnyiwere made pnwrs. Andi:oa:oft fe^arkabFjp,0 i Cor.\^. 49. And as we have 'b or '-id tic image o\ L the ' earth: y, &r. Nor is that ^lofs of ( 'ytrian upon the place to be over-po'/fed ; Imagincm terre- m portavimtcsrfe aandi fro^tnfrenem > & mortem ; imaginem c by the reafon of the Covenant of Works Dcmoi. 1. which God made with Adam, we were in him all of us legally ; when God firft made a Covenant with man, it was not with A- dam , ratione individmy as an individual perfon ; fed ratione \ la- tum , as he bore our nature with him, as the reprefentative of man-kind ; God rriakes his Covenant with Chrift as Head and Mediatourof his Church , with Abraham as the father of the ^ n faithful, with Adam as the ftock of man-kind; we were in pfai.4o,8," him parties in the Covenant , and had intereft in the mercy which fhould accompany the keeping of i:, and were liable to the curie which {hould follow the breach of i: ; Now Adam vi- olating the Covenant , the guilt of that violation defcends upon , „ all his pofterity, %j>m. + 19. Conftituti [ant peccatores , th(y"^pfj?X? were conftituted finners; It is to be noted, that Cod never |/^wT«5°" makes a Covenant with a fingle perfon, perfonally and indivi- A4u. rChrv< dually , that all others are unconcerned in it ; but with whomso- ever God enters into Covenant , that perfon is a reprefentative of others, and is to be looked upon as a publick perfon ; other- wife God fhould make as many Covenants, as there are perfons, which is the greateil abfurdiry toaffert; and fo in Covenan- ting with Adam , he looked on him as the Rock and root of man- kind. T2 2. Ra- 40 The Fall of Man. Serm( 2. Ratlone ColUtioms. The Apoftle in two places makes a re- /tt&. z. m arable comparifon between Adam and Cbtift, the firft and iecond Adam ^ comparing the good of the laft, with the evil of the firft , the grace of the one, with the fin of the other; the life conveyed by the one , with the death trar.fmittedby the other, Rom. 5.12, &c. 1 Cor. 15. 45, Crc. Now the righteoufnefle of Chrift redounds to believers to justification ; fo the fin of A- dam redounds to his pofteriiy to condemnation ; by Adam we are caft, by Chrift we are cleared ; by zAdam guilty , by Chrift in- nocent ; the comparifon would elfe be wholly infignificant ; as by Ch;ift weare made really righteous, fo by Adam we are made really (inners ; we are Princes in Chrift , Prifoners in Adam ; Crowned in Chrift, curfcd in Adam ; this is is one great drift of the comparifon. ?mic. 2. 2# The fin of Adam is derived to us , not only by way of im- putation , but by way of inhaefion ; we receive from offending A- Adamw genu* damy vitiojitatem, libldinem , morbidum ajfettum , a vitiofity , n°ivhm Aug laftinS> anc* a contagious diftemper ; we receive nor only a de- feci of holinefs , but deordination , pravity , evil difpofition , Enhef . n. p'ropenfion to mifchief , averfion to all good; this fometimes John 3!^ the Scripture cails the Old man, the flefh, divelifh wifdome , jam.3.15. the hell that fees the whole courie of nature on fire, earthly Col. 3. 5. members. And that Adams fin is propagated to us by way of inhaefion, islikewife demonstrable by a double evidence. Ar£. i. 1. From the confeffion offome of the beft of Gods Saints, PAA51. ^. The foul of David was no fooner united to his bo- dy, than fin was united to both; he had not only a Crown of gold, but grace ; he was not only a JjMs after mans defire , but 1Sam.13.14- a Sai't after Gods heart ; yet this finful leproiie he drew from A- dam, this Original ftaine clave to him; he was a finner in the womb , though a Prince in the Throne , and a Saint in the San- ctuary. And fo Tattle that excel len: Apoftle, how doth he moan this inward fpor. vvhich he drew from A lam f how doth he complain of ind- tiling f n ? %jm. 7. 17. of an evil within him, verfe 10. of a law of his members, verfe 23. Thefe groans of fuch eminent Saints are too pregnant an argument,that che fin o£ Adam tranfmiited to us , dorh not only caft guilt on our perfons, but filch on'our natures; lay a charge to us, but throw a gain upon us. 2. A& Serm.jr. The Fall of Mart. 1 ^ 1 2. As Chrift dorh not only vouchfafe believers imputed, buc lArg. 2. infufed righteoufnefTe ; the merit of his obedience , but the gra- ces of his Spirit; to juftifie , but to renew and fanctifie us- fo l Cor« *« 3°» the firft Adam not only conveighs guilt to condemn , but filth to defile us; elfe the work of fan&ification would be wholly un- neceflary , and thi comparifon between the firfi: and fecond A- dam, would be maimed and imperfect ; Chrift makes us heaven- ly, as well as pronounce* h us heavenly ; and Adam makes us earthly, as well as leaves us to the punifhment ofthofe that are fo. The full comparifon between the firft and fecond £^ 18.2. 2. The Antkhefis between Chrift and Adam, would not hold, if Adams was not to be reputed ours ; for as the righteoufnefTe of Chrift, it a wmmHnicatttr membrUy nt quiffyfidelij die ere ^(fn^ T 3 iiham I42 The Fall of Man. Serm.7. llUm ejfefifam>&c. as £#cvwwellobferves, is fo communicated to us, that every believer may fay, This rigliteoufneffe is mine; fo the iniquity ofAdamisfo communicated to all hispoflerity, that every child of tsfdam may fadly fay , This iniquity is mine, and I am righteoufly punifhed for it. And now therefore I fay, if Adams (in be ours in the guilt and (Uin of it , let us ac- knowledge Gods julUce 'in the tranfmiflion of it. 2. Had Adam Rood , we expected the entaile of perfection cmw. 2. anj h-tppineffe. tnat: the Crown fhould have defcended to us as his ifiue and off-fpring ; we expected that the beauty of his mind , the harmony of his will , the holinefle of his defires , the abfoluter.efle of his Soveragnty fhould have fallen to us as a Princely inheritance ; and therefore sAdam falling, it is but juft that the entaile of fin and death fhould be fixed up- on us. 5. Now the third thing to be opened , in the finishing of which, the doctrinal part will be difpatcht? istofhew, that^f- dams fin is not propagated to us by imitation , but by gene- ration , againft the heretical pelagian. And this fhafl be briefly coucht under the evidence of a five-fold Argu- ment. A #'• and the fixth Council of Carthage. _ This *clumum,rca- crul^ ^at^ ^e'en acknowledged by. Heathens ; Plato complained , tic pro(se ut jusliti- mkis Adage- cm colanfy ( i. e. ) That men were naturally very evil, and could nm bimanhm not fc, incjLCed to the embracement of what was righteous : And M^ftum Cicero lament at m eft homines a natnra noverca in lucem cdi ; Clc, ro complains that men were brought into the world by nature their (tep-mother ; the Heathens themfelves univerfally en joyned a ftrift Discipline to curb the ranknefle and untowardneffe of na- ActusMe Ada- ture- Nay, l^'ls truC^ hath been confirmed by the moft learned mi,q:to ipfepec- of the Papiftsj A laplde in his Comment on the Romans^zcknow- cavity omnibus ledgeth that that one aft of ^yidam^ in eating the forbidden fruit, impiundm eU wherein he offended, is to be imputed to all men,and is to be repu- ^mrCum^ ted the fin of all men; and from hence it comes to paffe that every proVius, &c childe of Adam hath contracted a neceflity of finning even with A lap. * his firfi breath ; Nay, the very Rabbies have nttefted this truth; and we finde it clearly, though fadly witnefled by our conflant and much to be bemoaned experiences, and here we might fup- pena and fummon two whneifes for the further verification of it ; our owrn averfenelfe to good, and our natural propenfity to evil. 4. Nor was this truth ever oppofed, but upon fome defigne: "I he Pelagians oppofed it to maintain clip perfection and power of nature, Serm.7' The Fall of Man. 145 nature, which is mans proper Idol: Th:Papi(ts have oppofed i: to effebliiTi merit ; Ihe Socinian to overcrow the fatisfaifibn of our bleffed Lord Je-fus Chrift: And the Anabaprift, to fubverc the precious Ordinance of Infant Baptifme j ( as was before hinted. ) But that this truth may leave off its mourning as to us, let us be careful in the application and improvement of it; which may bediverfly. life 1. Let this check thofe who pride themfelves in their no- Vfe 1 bledefcent;ihatthey are of a worthy family, of an elder houfe,of a noble lineage,their Scutchion is blazond with more than ordina- ry honour ; thefeihould do well to lookback a little furthered obferve what their great Progenitour Adam left them, noibinj but poverty, fhameand guilty and this would make them wrap the (ilver Star in Cypre /,and cover their honour wich mourning • chis would put a half Moon into their Scutchion , and clip the Plumes of their boaft-.- Indeed a noble defcent, it may be our pri- viledge, it muft not be our pride ; fuch vain-glorious perfons {hould fometimes think of their firfi Parents : Adam left them nothing but a ftock , not of glory, but of finne to trade with. 2. Let our lofle by the firft Adam be an incentive to us , to purfue advantage in the fecond Adam: Mufculus obferves , this muJchU is one of the general ufes we fhould make of this doctrine ; ut gratlam C^rifil eo fubnixius ambiamns ; ( i. e. ) That we fhould b_the more importunate in our purfuits after the grace of Chritt; rags and wants bring beggars to the door ; we are bankrupts in the firft, let us look after an effete in the fecond Adam ; the firft' *A- ds.m hath betrayed us, let us ftudy that the fecond may betroth us; that o-ur forfeiture in the firft may be abundantly repaired in our fe- licity by the fecond; Adorns fallftiould-make us more fenhbleto rife by'Chrift. 3. Let us fee what a miferable piece of Pageantry a , gaudy hnner is ; you fee happily what he hath received by his im- mediate parents ; but you do not fee what he hath received from kisfi$ parent ; you fee his rich apparel, his fair complexion, his full effete; his greac attendance, his fplendid pomp; but ye do nor fee aioTe Mountains of guilt that lie upon him, thofe waves of corruption ,which rowle up and down in the dead Sea of his tor- U rupted x,$ The Fall of Man. Serm.7. rupted nature ; ye obferve not the unhappy portion that Adam left him ; his immediate parents may leave him the heir of an Etfate , but his firft Parent left him the heire of Con- demnation. 4. Let this truth be the plumb-line to meafure out the length, 4* the depth, the breadth and heighth of the love of Chrift in the work of our Redemption, and of that work that Chrift is pleafed to work in the heart of every believer; how much fin muft he re- move ? fin imputed upon the account of Adam, brides the mani- fold acceflions of his own; and what blood muft quench that hell Mart. cf fin within ; as Teter Martyr well obierves, Commendat ma- lt] a h#JHS peccati-i dignitatem fatitfaftionis accept ferCbriftttm. The knov* ledge of original fin puts a gloffe upon thefatisfa&ion of Chrift. The work of Chrift upon the foul, receives its ad- mirable rarity from the full knowledge of our fin by Adam. 5. Let us not triumph over our inferiour, afflifled, and diftref- *' fed brother, that Providence hath bruifed with its frowns and ftroaks, and happiiy caft down in the duft ; ^Adam left him and thee an equal portion of fin and mifery; fo that all the diftin&ion arifes not from thy dignity, but from Gods pity; and if God hath had more companion for thee, wilt thou have more {corn for thy brother ? Gods pity fhould not be food for thy pride I Adam left thee as large an enditement as him,as corrupt a nature as him, as oreatalofleof original beauty and perfection as him; and fhall the opening of Gods hand to thee, procure the lifting up of thy heel againft him ? you a:d your defpifed brother, were both co- heirs of original (in; zAdam divided thatporion exaclly be- tween you. 6 Let us fee the nature of fin; one fin of aAdam canfubjecl: the whole world to po lu ion and deftruction.As we fee the fcorch- in° Sun doth not onjj dry up a Field,but bring a drought upon the whole Land ;. fin is of a poyfonous and propagating nature;if ye would view fin in ts native and real deformity, look on it in the '•laffeof Ada.-s fall; A lam falls, and his whole pofte-iry feel tnVbruife; one man (faith the Text) is fuflicieut to bring fin into the world ; fin li\e chaii -fhor, it can cutoff rrnny as weH as one • bow ft.ould this raife our holy zeale againft finne ? a .d how fhoijd we arrre oi r feives with holy refolutions againft this ruinous cv'I ? fin is a ball of poyfon that can dcftroy a world. 7. Let. Serm 7. the Fail of Man. 1 47 7. Let all Parents be cautionated by the example of our firft .-., Parent Adam ; he propagated dea h tohispofterity : Oh that Pa- rents would ftudy, as inftrument?, to propagate life to their pofte- rity i he propagated fin, let us ftudy to propagate holinefie to our children; I mean inftrumenraily, as moral, not as natural in- struments; Adams fallfhoud be every Parents Alarum: Our firft Parent unravel'd the happinefie of his feed; let us that are Parents endeavour to build up the felicity of our hTue ; fmful Pa- rents that are mifcarryin® copies to their children, and ferve to poyibn the creature of their own generau->n,ihey are indeed the true children of Adam, they are in fome fen fe like Samtfon, that'uu£* u' *0' will delkoy others with themielves. But let Adams example be our caution, his folly our warning piece ; fomeiimes flupwracks make them that follow more cautelous ; and let us ftudy to imi- tate the fecond, not the firft Adam-, this ruines his off- fp ring, but the other faves his feed and ifftie : The forgetful neiTe of A- dam might put bowels into every Parent towards the fouls of their children. Now there are three ways for Parents to preferve their Families, which Adam left to mine. 1 . By their holy pattern : Fathers are the childrens Looking- glaffes for to drefle themfelves by ; we know the old Aphorifme , Dnctmtir Exempts, we are guided and led by Examples; we more follow Copy, than Command ; children will more minde the mo- thers Converfation, than the Minifters inftruction ; let us ftudy to build up our Families by a holy life. Adams fin ruin'd h;s iiTue;let our holy Converfation preferve our ilfue ; and though Ad m were our common Parent, let him not be our authentick pattern. 2. By their watchful care : When Adam finned,he more min- ded his fenfe than his feed; to pleafe the one, than to preferve the other.- Let Adams neglect of his pofterity move us to a greater watchfulneffe over ours ; we are often very folicfrous to make our children rich in gold; let us be more folicitous to make them rich in grace : Not fo much that they may be rich in Fields,as in faith; let us watch over them till th.e morning of converfion appear in them. 5. By their importunate prayers : Adam deftroyed his pofterity by a wanton eye; let us ftudy to fave ours by a weeping eye, by prayer mingled with tears ; Hannah by prayer obtain 'd a Samuel % let us by prayer endeavour to make our children Samuels^ the God U2 of 145 iw ran oj man. derm. 7. of grace can give grace to our iflue upon the account of prayer : Prayer may obtain that from the fecond Adam for thy children , which rh:y loftin thefirft. ^ ' 8. Let us confider this with our felves ; that though from A- dam we receive fin and death, yet that we charge not oar fin and death upon him, as if we dyed by his fall^ and not by our folly ; it is true, our oiiginal guile comes from him , but from whom comes our actual ? he left us a ftock of fin, but who hath impro- ved this ftock ? Perdhio nofira ex nebU ; our deftruftion is from our felves ; his fin is ours, as we were in him ; but O thofe innumera- ble iniquities we our felves have adventured upon/ we had the Egge from Adam^ but the Serpent is from us that ftings to death; we cocker luft, and warme corruption with our defire and delight, that it engenders into killing tranfgreilions. Adam hath left us death by original, but we apply this death by our actual fin. And therefore as our perdition was hatched by zAdam^ fo it is fledged by us ; it is feminally from Adam Jout ripen 'd by us,we our own felves perfect our own mifery ; we put the fcal to our own deftru- &ion,by our foftering of oar own lufts3and by our actual rebellions. vJwh&fofo^ OF mmmmmwmmmwi Serm.8. vQ% 149 OF Original finne INHERING. Rom. 6. 6. Knorvingthk : that our old man is crucified with hint) that the body of fin might be defiroyed^ that henceforth wejhouldnotferve fin. }AM£ He Apoftles drift: throughout the whole Chip- ' ter, is clearly to beat down fin, and to pro- mote holinefe. It was not known in his hap- py dayes, how to afcend the Ti.rone of glory y but by the fteps of grace. Thofe Prirmtive,and truly i fpired Saints, never thought or com- mencing any degree in happineiic per f*l~ iu the body of fmne , and fmne , all which fignifie one and the fame thing; that is, they all are put here to expreffe our Original pravity^ and inbred corruption. Concerning which — I fuppofe you have in the former Ser- mon feen this fountain of death opened. I am only to fhew you the slreames that are from it overflowing in every one of us. Original pra- An<* in the handling of this fubjeft, give me leave to propound vity inhering fome things firft mov^ generally , ( remembring that this difcourfe in usjfpokcn to is intended partly in the nature of a common pi ace y ) and then I m the general, fl^jj fpeafc \0 [t more particularly from the words now be- fore UJ. Confidered That which more generally I am to fpeak unto, is, ffrMwt there Firft, That there'is a pravityy naught inejfe , and corruption in I'haPravi* every one. • . . Secondly, W7hatthis corruption, and ffiritual pravity is 1. That Serm.8. Original finne inhering, 151 1 .That there is fuch a pravity,will partly appear from the forced A umenrs w confent and common experience of ail men. To prove which Ipr0ve it, need not quote t ho fe parages which r rictus corr upturn ; defiled Adam begat defiled, polluted Seth; and indeed who can bring a clean thing out of that which is unclean? if the root bej0b i4, 4P corrupt, the fruit h nor found ; if the fountain be poyion'H, the waters are not wholefome ; if the Parents be leprous, or infected with fome other difeafe not to be named, they entail their malady as well as their nature upon their unhappy off-fpring. No- thing can exceed the vertue of its caufe , which is the ground o£ is{2 Original fmne inhering. Serm.7. of our Saviours alfertio^ John 3. 6. That which is bom of the fiejb is flefij. It is very remarkable that the like phrafe is not uied vvhe Pi Scri- pture fpeaks of Adams begetting Cain, or ^Abel, (though both thefe were begotten in Adams likenefle too) becaufe Abel be- ing to dye without ijTue, and all Cains progeny to be drowned by the flood, ic is noted the rather of Setb by whom all mankind hath hitherto been continued in the world ; that he, (from'wnom as well as from Adam we all came) was begat in Adam own image, that into which by (in he had transformed himfelf; and not in that likenefle which was Gods , in which God at firft made him. Nay, though the Parents be regenerated, yet their children by nature are altogether defiled ; becaufe they beget children as they are men, not as they are holy men ; though the Parent be circum- cifed,the childe brings into the world an uncircumcifed foreskin with it, as the pureft wheat that is caft into the Field comes up with husks and ftalks. I might adde that the holieft men upon earth, are buc holy in part, they have a dark fide as well as a light fide , and yroles ( as cone Info ) fequitnr deter tor cm partem ; their children are like to what they were by nature, and cannot without the fame Almighty mercy belike what they are through grace , witnelle Jojiah's and Hen>ekiatis children ; but there are too many fad Evidences of this amongft us daily. A>-g. 1. Fro* Our fecond Argument for to prove our corruption by nature,the the Rcdempti- Apoflle furniihes us with 2O.5.1 4.// Chip dyed for ulljhen were Ch°4man hy al1 ^ea<*' AndtheftrdTe vve lay upon it, it will very well bear; ' for \vhat need all that are faved, tobefaved byChri^if in them- felves they are not ruined? Deftruction is firft aflerted to be from our I dves, and then iffollow5,but from me is your halth ; is not r r Chrift made to all thofe that fhall come to heaven and happinelle, ' *°4 wifdvm?, righteotifmffc, janttif.cat'on and redemption} Does not his death fatisfie for their debts } his Spirit ian&ifie their hearts? Thus none go unto the Father but by him, and whofoever would but fee the Kingdome of God, mttft b: borne again ^ John , . 7'his very reafon S.. Auftin urges concerning children. I D^s^Z^lclvzlhis> and fome larger paifoges in Engtil>. that I rni^ht not Scrm.8 Of original fin inhering . i $ 3 not overmuch entangle the thred of mydifcourfe. whomever fayes y that Infancy hath nothing from which Jcftts [Vould fave lis, he denies Chrift tobeajefus to infants brftiz^ed in his Name % for what is afefus ? fejUi is by int.rfretatim a Saviour , a Sa- viour is a J ejus ; thoje which he does not fave9 becaufe they have nothing that he fhw!dfave them ftom , or cure in them, he ts fiat to them a Jcftu. Now if your hearts cm endure that Chr ft ftould not be a ?jefu$ to frchj I know nst whither your faith can be found, &c. Thirdly, Scripture Ordinances prove this corruption to be in T^.rd ar us; for elfe what need their inftirution to take it from us ? If mene Is taken there be no pollution in the foreskin, why was CircumcifioHfr0mO,dinan- appointed to do it away ? if we have no filth , what needs ba- ces^Sacra- ptifmal wafhing ? and if we may borrow light from any fhadows mcncs>&c. of the Ceremonial Law, why fhould women be fo long un- clean, and neediolemn^ punfica ion after their child-birth, if the fruit of their womb had been fo immaculate and pure as fome would make us b Jieve ? "Tis true , the Virgin CMary offer d , though fhe broughc fordi a holy Childe, but he was by im- ifa.^.n. putation finne ; for we know he bare in Gods account our iniquities. . Saint Aufin upon the bringing of Children unto Chrift, ob- ^«g# ^erm« ferves this alfo , Children ( fayes he ) are brought to be touched ; '^ Lwam. to -whom are the/ brought to be touched but t-> the Phyfttian f if they come to a Saviour , they come to be cured ; and presently after he addes video reatum , Tee there is guilt in them. Another paffage of his I ftiall the willinglier quote , becaufe many that oppofe , this truth, pretend much to reverence antiquity, wherefore do ft a^^ %°' thou (ay this childe , or this per j "on is found , and hath no difeafe f why then do ft thou runne to the Thy fi nan with him? art not afraid left he fhould fay unto thee, Take him away that is found? — > The Sonne of man came not but to feeky and to f aw thatwh'ch was loft ; why didf thou bring him ur,to me, if he wtre not loft ? And in his *•#• !• tra£ againft Julian the ^elagum, the fame father quotes feveral that were his predeceffors in the maintaining of this very truth , as Irenaus, Cypnan, H'da-y, Ambrofe, &c. but I proceed be- caufe we have heard a greater than all thefe , God himfelf fo a- bundantly attefting of it. X This 154 Of Original fin inhering. Serm.8 V h arcu- ^his corruPti*n fhews it felf by its effe&s ; if we be fo fpiritu- mTm. The fad ally fooliih , as not to believe there is fuch impurity in us from a- effcfts prove ic ny other Arguments product for the proof of ic , experience may be our Miftreffe to teach it. i. The mifera- i. Experiences of multitude of miferies that flow from it. This ble effefts. is that Pandoras box, which the Heathens, fo much talk of, out of which all manner of mifchiefs flow abroad in the world. Why do we come into the world crying , rather than laughing ? but as DzCWiun Dei. afaj Qmtnofthe.world if evils we are ever -after here to meet lib. ai. caPal*' mth. But if there were no fin, there would be no fuffering in thofe tender yeares. And what have thefe fbeep done ? When I fee a childe lying bound hand and foot in its fwadling clouts , skreaming and crying out, I cann't believe but God and nature would never have dealc fo hardly wi:h it ( fo noble a creature e- fpecially) if guilt had not procured thefe bonds and miferies; nay, methinks they fpeak its defert to be bound hand and foot for ever , to be fpeechleffe for ever , and to be caft too (unleffe in- finite mercy prevent)where there is weeding and wailingjmdgnafl:- ingof teeth forever. And all thefe things Scripture makes only the produces of fin ; that only is the fruitful Parent of all evils. t wherefore does a li- ving man fo much as comflaine} 'tis for the funifhment of his finney Lam. j. 39. Death which ralgned over all ', Rom. %. 14. is the wagei offmne^ Rom. 6. 23. Nay, of that fin too which is communicated to man-kinde by Adams fall ; 1 £V. 1 5. 21, 22. By man came death ; d-ath is not of G eds makjvg-t but of mxnsy of oar f urns-, and fo are all ficknefifes and miferiesf the tendencies to death J of fin's making; for God doth not a fflitl willingly ; no, notroa bare grieving of the children of men , Lam. 3. 33. but as 1 Cor. j. ai. y. f0l{ows tn Adam all dye. a.Thefinfui 2, As the experiences of mifery , foof the abounding of ini- cffe&s. quityattert this; theremuftbea root of bitternefle, where there is fo much bitter fruir. Our Saviours queilion , 'Docs a man ga- ther fig's ofthomes ? it may in this cafe with the fame ftrength of reafon be inverted ; Does any man gather t homes of afig-rree , or th'fthsofa vine? if our nature be yet fo fweet and good, whence do the unfavoury fruits cf vanity and rebellion (in the younger c nes ) that I do not fay of blafphemy and impurity , whence do thefe grow ? why mult young ones be fo long un- der Serm.8. Of Original fin inhering. 155 der the menaces and rods of their Parents and Matters, and as the event certifies all too little too, to retrain them from undoing themielves, and damning their immortal fouls f is notvertue as amiable as vice, if we did bu^ look upon them indifferently? can there be more faid for the ways of fm,thanfor the ways ofGod, which are pleafantnejfe its felf, &c? and why then hath God fo few, and the world, nay, fmne and Satan fo many fervants ? They that converfe with children,orare any way concern 'd in their education, can fet to their feal that this is true ; how often do they fee puerum z,?lantemy if not worfe , wilful and obltinate chil- dren ; folly fo deeply bound in their hearts, thai the vol vf correction can hardly drive it out} Prov* "'-** I (hall omit many other Arguments which might be brought for the further evidencing of this pollution in us; but I know it is nor their number, but their weight that is confiderable .• And I hope by thefe God will reveal fo much of his lighr, that we may fee and be convinced of our own darkneffe. The fecond thing more generally concerning this fubjeft z, what this to be confidered , is, what this corruption and inbred pravi- corruption and ty is} fpirkual pravl- There are many nameswhich Scripture and Antiquity have given l) unto it; thofe which the Antients call it by, you may read more largely in Aug.contra fulianxmylib.i.cap.2. By him, or about his time it began to be call'd original firm? , which word we (hall henceforth more frequently ufe ; for though it be not found in Scripture,yet that which we intend by it,being fo clearly grounded on Scripture, the name cannot diftafte any, who have not a quar- rel againtt the thing ; no more than the name of Trinity or Sa- i. From its cramentsy and the like. name. And in thefe too, convenlmt rebus nomina ; there is good rea- fon why 'tis fo call'd. For i. Tis call'd original finne , becaufe 'tis in every one from his original ; it may fay to every one, as fom at thou werty R^et^jWA / am : Or, 2. Becaufe 'tis derived from Adam the original of all- Man-kinde , out of wbofc I hod God ha:h made us all : ' *7, x6t 3 . Becaufe 'tis the original of all other finne ; it is the feed and X 2 fpawn Xc5 Of Original fin inhering. Serm.8« fpawn : out of which they all grow ; this is that luft which when it hath conceived bringeth forth finne , James 1. 15. As for Scripture names, Chemnitius in his Common -ph.ee upon this fubje& reckons up above tmnty whereby it is called in the jford of (jod : I (hall not infift on any be fides thofe which I fhall have by and by out of this Text to fpeak unto. Which I fliould be too much prevented in, if I fliould fet down any certain definition of it to be here explained , befides what every one may' gather from what hath been already faids only I cannot but mention thofe three things, which make upas it were, this original finne •, and into which Anfelm divides his definition of it. 1 . There is in original finne the abfence of original righteoufi* 2„. And parts it ttf*, which is the image of God in which he made man at firft- coafifts of. for he makes him #pr/g/tf,andallhis workmanfliip Cwhen look- ed over ) is exceeding good. 2. There is prefent in man its contrary image, that is unrigh- teonfneffey (oncHpifcence,&C A heart evil, and only evil; viti- ms habits, even before there were yitiom alls-; as afterwards a man hath the habits of grace infufed before he aits gra- cioHfly. ' This fouls difeafe is like unto thofe of the body, where there is not only a privation or abfence of the former good conftitution , butapreientindifpofition,&c. And though original Jinne be not aftml, yet 'tis tittive ; aftuofum, though not acluale. The fleih Ifteth againft the Spirit, and finne wurketb all manner of con- cupifcence, Rom. 7.8. To underhand thefe things the better, we mu(l know : 1. That the finl of man cannot be indifferent to, or altogether wit! cut either of thefe images or liksnetfes ; it hath either thei- mageof a holy God, or of a finftrl in an upon it ; to think tfcac it is wfatabvl., like white paper without any thing g00d or bad written in it, is but i Philofofbicil fiftion, which Scripture no where owns, and Chriiiianity everywhere explodes ; there are too. de civ:. but two Cities made out of mankincle, Jerufalem and Babylon 5 twQd there will be but two forts at the M day , Sheep and Cj oats, and unto which fliould thefe neuters or indifferent ones belong? 1. A Scrnu8. Of Original finne inhering. 157 2. As none can be without cie of theft images, fo none have both of them. A mans foul cannot be as fome artificial picture reprefenting on the one fide a b**my , on the other fide a CMm- fter ; light and darkneile; God and Mammon ; Chriit and BdUl are too much oppolite to enter in:o any fellowship or agreement in his foul. No,but 'twill be zsk'd^hofe image and fttperfcrlftloH (in the Singular number thus too^ hath it ? 3. And as by this fin there is both the abfence of Gods image, and the prefence of his enemies - that is, man by it, is nor what God is , holy , &c. and is what God is not, ttvhaijy&c fo third- ly in this fi»% is considerable that debt which man owes unto l):- vine Jnftice , to fatisfie for this h s Irregularity. God might: re- quire, that man fhould make him Satisfaction for this injury; and 'twill be exacted of all men out of Chriit. It is no fmall crime to break the feal , to throw away the image and picture 0/ any Prince or Soveraign. Now as the former ingredients into this fin, made us altogether Sinful, fo this confederation makes us by nature altogether miserable. ^ And thus I have fpoken to this fubject Ftb general, and more by way of common {lace. I fhall novvconfinemyfelfinth.it which is behind, tofpeak of it only under thofe notions which this Text affords. As, 1. 'Tis called here onrOldman. 1 , The body of finne. j. This is that alfo which in the laft words is called /*. As to the fint of thefe. Original fir.no is represented to us °riginal fin under our old man; and that not without fpecial reafon, whither fpo]c.en.cc>1mcre we lay the emrhafis upon Old or CMan : TsZ^ld L4 We will nrlt enquire why it is call'd Man ; not our old mder- 1 . why calf d fiandlng, or aff. [lions, &c only, but our old Ma??% man. And I will only give you thefe tworeafons for it,to omit others which are given by that learned Authour who hath writ fo fully on Mr* ^Zffi' this fubjjcT. 1. Becaufeth;s fin runs parallel with our bsin^ men, or par- x; ,* m taxing ot rmns nature in this world. This fin and our rature in us are twins in life and death ; they live and dye together ♦, we fhall otceafe to be hnful , before we ceafe to be men. Our whol- Fabric k is fooverfpread with this leprotic , that it cftft ne- ver bj Sufficiently ckani'd, till it be wholly taken down. Its X 3 fixangflj 158 Of Original fin inhering. Serm. 8 . ftrength indeed is abated ; it does not rule in a child of Codas formerly-, nay, it'sdeaths wound is received, it is crucified, or fattened upon the Croife , as my text hath it ; yet it will not to- tally expire but with our lateft breath : it can be no more whol- Gcrrhxrd. Jy parted with , then our very foul it felf; Q^od natura nobis in- eft deponi non potcft ; Whatsoever is in us by nature , wiilftickby us till the difolution of nature. 2. This finis ca I I'd man, b.Jcaufe it hath overfpread the whole 2.1tcver- man; that as tht fubjeSum i&Tvpetcts is every man in a natural fpreadsthe way propagated from Adam: it rhaybefaid of every fuch one, whole man. he is guilty of this fin, he is infe£ted with this Original finne ; So the fub jctt am vmg&w , or the fubje£t unto which this fin ad- heres, and in which ic is , is every part of every man. It is not in this fpiritual malady as in corporal, where the head akes ma-' ny times when the heart is hail,- the Foot is wounded, when the hand is whole ; but by this foul diftemper , every man is a veryhofpital of fpiritual difeafes ; ncqve manusy neqie ps , nei- ther hand nor foot, neither head nor heart is as it fhould be, or does as it fhould do. And becaufe this is fo material to our prefent purpofe, I will i.Ttinfeftsthefhew, foul in its I# That this fin cleaves to the foul ; and 2. It infers the very chiefcft facul- body ajfo# i^Thc under- Fir(*> Ic hatn overfpread the foul, and that in its mod noble landing/ faculties; I mean thofe two which do fo much advance man a- bovethe common fort of creatures; Reafon and mil 9 under- standing and affections ; the higheft and itmoft powers poor man hath, are furprized by it. This fin appeares in the mind, the eye of the foul ; *t& dim- fight ed In natural things ; 'tis quite out as to spiritual truths, i "Cor. 2. 14. The natural man rcceiveth not the things of the Spirit of God. What thofe things of the Spirit are, the Context tells us no other than theplaineft truths of the Gofpel ^ nay, he counts thefe foolilhnefle. Thofe things which are the wifdome of God the product of infinite wifdome, he flights and difefteems- and no wonder, for he cannot kr.ow them, becaufethey are spiritually difcemed. Spiritual truths asfuch, are no more within the cog- nizance of the natural eye of the foul, than fpiritual fubfiances are within the view of the eye of the body. -There is none that under- Serm. 8. Of Original fin inhering* 159 mderttanketh, Rom. 3. n. If Peter andfome few other here and there in the world may be recepted, no thanks to them,but to the Father who hath reveal* d thefe things unto them. Certain- Mar. ir, if. ly did we know the things of God more,we thould love them bet- ter ; (jood, when difcover'd, is attractive; it a child pre- fers an apple before a piece of gold, it is becaufe he does not know the difference ; and when the children of men prefer themfelves, or any creature elfe before God, the reafon is, they do not know , they do not ccnfider. And hence it is that in our fpiritual recovery the eyes are anoin- ted with eye-lalve. Chrifl came to of en the eyes of the blind? ; and his Spirit is a Spirit of i Rumination and revelation-. B-lieversRUKe, 4* x8- were darkneffey but now they are light in the Lordy Ephef. 5. 8. What needs St. Taul to have prayed fo earneltly that the eyes of the Sphefians under/landing might be ev.lightnedji they of them- felves had not been blinde ? Ephef. 1. 1 8. The will is diftcmpsr'd with t', is fin aljo; it hath not feized only up- 2# The will is on the head, but upon the heart.T^ imagination of the thought tffperve^ted with mans heart is evil^and ony ^/7,Gen.6.5.&Gen.2i . 1 7. Jer.9. 1 for- ir« bear glofling upon thofe places; hence it is that there is fo li:tle love unto, or de/ire after heavenly things ; can any man give a reafon ( which he will not be aihamed of at that great day ) why he Non am , loves God no more ? What iniq-tity have ye found in metfzys the me pojj'um di- Lord. eere quart. As the Elements have their proper principles of motion , gra- vity and levity , whereby they tend to that place in thellniverfe that bell fuits them;and feafitive creatures have their wings or feet 10 carry them towards thofe objects which are moft convenient for them ; fo God hath endued rational creatures with a will ard affections to carry them forth towards the enjoying of him fe If who- or ly is the Center of their happinefle,and without whom they can never be at reft. But does the will of man by nature do him this good office to carry him unto God as his only-blifle ? why then do we fee and hear of fo many that are in the fearch of other things no: once to be named with God ? how many are there of whom ic may be faid, God was never thus to be fure in all their thoughts! like the Ifrae- lites they are fcattered up and down gathering ftraw ; nay, droiie and dung in the Apoftles fenfe, is frequently preferr'd before Jefus Ghrift. 1 6 o Of Original pn inhering ! Serm. 8 . Chriit. How many may fadly fay as that good man, Quantum Merc at or fro lticro,&c. I have nor done To much for my God, as the Merchant doth daily for his -ain, or :hc Hunts-man for his game -and yet what gain or pica&re is cor parable to our tnjosint of, and commun:on with Cod ? bin faithefj * TfC b°r y is The body bears a part vuh ;h~ :rA i i this f re evil; 'tis compa- not free from ratjve]y j coafetfe but a imall part, to" it can according, to its na- ture bear no greater. Our Apoillefpeaks of finne- 'reigning in our body, Rom. 6.12. Every member of our body is ready to acl in a finne; to be an in- ftrtfment of Ptnrlghteotifnef}^ vet, 13. a fervant to uncleannefi ver. 19. The temper or rather nittem per of the body enclimnc often,ibmetimes to one, fomedmes to another fume , which the Divel ( who is beft leen in our conftitutions ) makes much ufe of in fairing his temptations; hence he frequently tempts thofe that are melancholy to defpair, and the fanguinc he tempts to prefurne, wich no fmall difadvantage to their fouls from thefeveraJ inclinati- ons of their bodies. To be fure,whil'ft a man is or Ihould be providing for his foul,the body too often interrupts him with Whaffhatt I eat? what (hall I clrinkj wherewith (hall I be c loathed? And if there be any fear of fuftering, thoug-h for Chriit and his Gofpel,the body cryes Spare thy felj,this may n-.t come unto thee, Ore. So rhat wjth cAdam by reafon of finne we need a cloathingfor, and may beafham'd of our very bodies. Even they alfo fhould be the Tem- ples of the Holy Ghoft, but are now become Ca.-,es for thefe put but thefe things together, and 'tis too fadly appa- rent that this original finne is as extenfiveasany thing in meer man can be. So that in every one methinks I fee another Adam*, if you of tjSm\ conWertheparallel,youfliallfinde^^Wj image and likenefle in mage in us. '* each of his u happy off-fpring.Take it with fome enlargement out Aug.deGerMoi Anftin. Ik. cap. 24, I# tyidam after his fall had hi=; under/landing darkped , he thought to hide himfelf from that God from whom nothing can be hid, Gen, 5.8. And are we not thus blinde ? does not man promiie himfelf more fecurity for a fecret, than for an open im- piety? The Adulterer,the Oppreflbr, the Proud and the Envious perfon Scrm.8 Of original fin inhering . 1 6 1 perfon faith', Nonefeethme, Ifa. 47. 10. Durft men undertake than wickednefle under the fenieofGods feeing of them, which they would be afham'dof if men look'd upon them, were they not thus blind f 2. Wefinde ^w* flying from Gods prefence ; his mil and afettioxswere defiled , or he could not have been averfefiom com- munim with God. Being now ftain'd with fin, he trembles to hearehim, whom before it was his chiefeft delight to be with ail. And this alfo fin hath brought upon the pofterity of ^4 dam ; they do not delight in communion with God-, in their hearts and lives too they forfake God. We do not read that ^Adam after the commilfion of his fin , did fo much as once think of God, till he heard the yoice of the Lord, walking in the garden in the cool of the day, in order to the calling of him to an account for his fin, and then he is a- fraid, and flies, &c. So his wretched children (™ t^^ta ™ti&) feldome think of God, at leaft ferioufly, andas they ough: , till towards the end of their lives, when God by the voice of forrie extraordinary hcknefle, is a calling of them to judgement; and then no wonder if they be afraid. 3. I might obferve a fimilitude we have in our bodies unto A- dams finfulbody, but that our very cloathes as I hinted but now, fufficiently evince it. We have the fame ufe and neceiTity of them which he by fin fell into; The belt apparel being but as playllers which this foare calls for ; howibevertoo too often man makes himfelf proud of them. Now whither thefe faculties of foul and body being fo nearly conjoyned, do corrupt andinfedlone another; as Ivy while cleaving to the Oak, draws away the ftp from it, and deftroyes it, I fhall not here contend ; I confefle there are many difficul- ties concerning this fubjeft , of which we may fay , as of other depths in Religion , with the Woman of S>-.~ maria, John 4. 2$. When the Mejjias comes, he will teach us a I things. I have been too long upon this finl confideration in explaining, why Original Jin is called Man, I muft be the fhorter in what fol- lows; why it is cali'd 0/^man. «,h qj. 1. Becaufeitis derived from the eldeft or firft Adam\ for „al fin is callo though Chrift as God, was from eternity ; yet as an Adam, or o^mao, Y common mmmL ijfckic to i'imc **-». This *.i ■ - dc lecsktring for fin , whit -ch of Adjam, bat know it Ofc_ -:.',-■■ r.xl fa* mr *UwutMy}DCCL ! 22TK2g to is, bi it *e - ' -*'? , *.'-"- - . •' - -F 25 rt: HA I 2. I. - : : j - ■ ife , tea DB uiienoching. f duct; *?« riur ccili vvi:r. :e-cy:ir.c e.^..:e .'.:•. :,r:: :~: l-czLz^*, ir.r . '; ■- r/.^r/.i :n: :V.::v.:i*V.i, y;:v:-;£> -_: .:v^r:: ;• ;:' ;.-..;.." --•■';-./■.■.. :. Ai • : .■-: " :: s ::.-.:. :'~- ;;:-■;.•:•::::.:::.•: •.ve:":vs;:;v;vr,;:;:;;:.:: .- . / :. A> :.-.j . • " i:\ ers r.crr.bsr*, .': :;::> -.::./ i2^v?::.:-\:: :.. .'.?. ; :.■:•: L> 2 v . :..;.-; .: j. (. iw-es: Sw::?:. :e ffC.Ls> - : r: ' .-; . bcncc 2 !:n^l* eye, irjre reir:, x* ■n i>2 Wi», 2nd U : ir*ew>, £/**.;. 1 ;* 1 4. 2 .v. :::c ".\v:v;:: :;. > ;: ihz :tt: t ■::}:, I '.-. i.e. A> ere wi:j:j :.: A" , ; ^ -; . Mountain*, ibcl . :-.. v. • •; . •.. c - -.:: :> ;. . . -••. ; . --.v /. r.o ■..:::: c\. . -..'.• > . •;. 1CIO ."..: :.:■:. ::.:: :yr. \:\ - i \ : j^j. VJ Vnginai jm inverwg. aerm.o*. fays to this man &c. fo does this Jin, we are Vim. held Car.t\vc by it., tilltheSonof Godfetsusfree. Man is not ingewuts, but libertm ; he is not by nature born free, but by grace made free ; untiil he be eslablijhed by the free Spirit , he goes and comes as the winde and Tyde of corruption drives him. ' ' And this is farre more fad than to be poffetfed, or to have our members a<5ted by the Divel himfelf ; for the inceftuous per- fon was given over to Satan ( which fome interpret thus ) for r - the good of his foul, that his foul might be faved; but none are Cor, ?. ?. ]efCuncj,r tne power and command of their corruptions, but to their certain and inevitable deftruc-tion. 6. ItiscalPdhereefpecially a body by theApoftle, to anfwer Varaw, to the other Metaphor of ^crucifying in the words before; only bodies can be crucified , and this fin is crHeifisd with Chrifi. Which by the way fhews the ftate of original Jin in the people of God, and how it ihould be in all others, efpecially fuch as are baptiz'd ; it fhould by faith be nayl'd to the Crofle of Chrift , we flbould by believing fetch vertue from Chrifts death to crucifie it ; it muft hang on Chrifts Croffe, ha KctTztpytfin, a ^Metaphor ta- ken from thofe that are crucified, who hanging on theCroffe up- on nailes, grow weaker and weaker, till they expire and dye ; fo muft original fin be in us, ( dead already as to its reigning power , and ) dying daily as no its in-being moving power , having every day iefleftrength than other. The third ex- VVe nave now °uC ^ la^ exprefiion the Apoftle ufes for this orl- preflion of g- £/W corruption ; he calls it here ft*} to ihew that it is fo; it is j-iginalcorrup- fin. tion in the I# properly and truly. Text, 'tis Jftfc 2^ Eminently and efpecially. Properly. It is truly and properly finy it isnotonlyadefeft, but a fin ; it is againfttne holy win of God\ and is chargeable upon us by the jufti'ceof God ; every foul difeaie is not only a punishment, but a- fin, and therefore farre worfe than the worft difea'fe that is inci- dent to the body ; and our finful ftate (hen Id be more trrrible to 1:5 than onr dying condition. To convince us of this, know that this original (orruption becomes our [m. 1. In that God imputes the guilt of Adams fin to us,which I tob fuppofe you have had vindicated in the foregoing Sermon: I (hall only. germ. 8 • Of Original finne inhering. 165 only fay this to it , that God may as well by imputation make t/idams fin become oar fin for condemnation, as he may by imputation make Chrifts righteoufxeffe become our right eovfnejje unto falvation ; and yet Ghrifi it made of God unto us -tv if dome, righteoHfafiy &c. and we have no other righteotifnefs to ap- peare in for justification before him at that great day. Hence a'/- urhefide pec* vet well obferves , that the Church hath ever found and (till does, m$ o,-ig. that thofe very men who are enemies to the doctrine of Origi- nal fin, are enemies alio to the doctrine of the grace of God in Chrift. Thus the Stcinians , who deny that we have contracted any debt by iAdams fin, deny Wo thatChriftfatisfied, and paid our debts to divine Ju'iice - and if they take away this, let them take all. 2. Though Original corruption be truly fin by imputation , .B y^fo^ yet 'tis not tin by imputation only. It is our (in by inhxfion , *' inhering in us, and making of us otherwife than God made us. To blot a letter in a fairly ivr it Copy, to draw a black line over a beautiful picture , cann't but prove a fault; what is it then to mar Gods curious workmanship > which this fin does in man ? Confiderthat God is many moneths in the framing of the body, (for we are wonderfully made by him) and when this body is fitted, he unites it to a foul more worth than a world of bodies. This great-little creature mm, hath many prerogatives too that ad-P^-^^M- vance him, efpecially in that Gods delight is [aid to be with him. Now when all this care and paines are taken , this coil and charges expended by God to make man for himfelf , this corruption comes and mars all , and will God hold it guilt- fefle ? rr r • No, this fin is exceeding finful; for, nemly *~ 1. 'Tis more cx:enfive than other fins; every actual fin hath i.Extcnfive. fomeparrcular faculty in foul orbo^y , which it does defile and charge with guilt , wherein it was coriceiv'd , or whereby it was acted ;. but original fin Rains all alike , fofarreas by their feve- ral natures they are receptive- of its defilement; it mines the whole Ht-lewrrU of man. It does not only overlpread the whole earth; rtiansbafer part, the body; but his celellial part , his heaven-born foul is contaminated by It; the fun, moon, and ftars in it are turn'd into blood. 2, This Original fin is diffufed, derived, and communicated , 2* D4u/ivc Y 3 whereas x£$ Uj Urigmal Jmne inhering. aerm.b. whereas actual fmsarenoc. Perfonal faults of Parents are not imputed to Children, and defile not their Children, unlefie imi- tated or unbevvail'd. Childrens teeth are not fet on edge by the fowre grapes their Parents thus eat , but Original {in being the fin of the nature of the Parent, becomes the fin of the Child, and will be entailed further to the laft man upon earth ; for Children have the nature , but not the perfon of their Pa- rents. An Objcftion And let knot feem ftrange , that God Ihould fufterthis orl- anfwered. gmalfin tobefo vaftly diffuftve , that he ihouldnot exempt his own people wholly from it. There is the fame reafon that cor- ruption lliould remaine amongft them , which there was for the abode of the C 'anaampej amongft the Ifrael of Cjod of old; It tryes them and brings them often to Bochlm^ and makes their life a vally ofteares ; and whilft they go on their way weeping and crying unto God by reafon of it , they beare precious fruit j for God does make good come unto believers out of this great evil, making it an Antidote againft carnal confidence, and felf-love , a meanes to exercife their faith , and a fure evidence of his own power and prefence in the keeping of them. Befides, it is farre better for us by this occafiontobe under rhe fecond Adam, then ever it could have been being under the firft. The firft Adam was a head of clay , of the earth earthly. 1 Cor. 1 5.47. The fecond Adam is a head of gold , The Lord from heaven. Though we were made holy in the firft Adam, yet having a mu- table will , we might under him perifli everlaftingly ; but they that are in Chrift fhall not perifh , but have everlafting life ; a °lory beyond what we could have had , if we had continued in innocency ; for under that firft Covenant , we could have ex- pected only a reward anfwerable to our own works ; but under the fecond we hope for glory, in fome meafure proportionable toChrifts merits. Though we know not what ihzt gUry 1/, yet this we know , that when he appeares , we fhall be like him , 1 Joh.3.2. And in the mean while as the Ifraehtes who were before but Brick-burners, and potters, by reafon of thtCanaanites amongft them, XzzivC&theartofwarre, and became Renowned foldiers ; fothe true Ifrael ot God by this meanes put on their who'e (pi- ritual -Armour *> and day ly fight the good fight of faith , and be- com: Serm . 8 . Of original Jin inhering. 1 67 come more than Conquerors ^ ( to conquer a luft being more glo- rious than to conquer aKmgdomc) through Cbrtft that fit -eng- thens them ; when thefe Thiiiftmes arc ufon them, (as upon Sampfon ) then the Sprit of the Lord comes upon them too, and what lulUs able to rtand before his Spirit f AsMjrf took the ^ five Kinos and ftiut them up m the Cave at Makkedah till the ' *' Battel was over, and then flew them : So the Lord is pleafed to fhut up sndreftrain the corruption of his people m the Cave of their body, untill their warfare be finiihed, but then he brings them out and flays them; they fhall then never fee thefe enemies more And therefore holy P*»l who cryesout, who fiaM deb- RoBI;7<1jjlf; verm* addesprefently, I thanl^God, &c. as if hehadbreath- edth-famebreathoutinpraife^hichhe had taken in,in prayer for deliverance; fo foon does God anfwer prayer madeagainft this pn according to his will. And thus we have feen fomething towards the explaining of this AppllmJont difficult matter. The nature of this undertaking being more to intorme your judgments, than to deal wi:h your affedions ; I {hall the rather hope to be excuf'd if I be not proportionably fo lar°eintheApplication,whichIam now come unto, and fhall lavDdownwhatIintendtofreikto, under thefe two heads. i.Of Inftruaion. 2. Of Exhortation; toinform your judgment, and to quicken your praftice. ' i-li we all have corruption thus by nature inherent in us, it rllfc of ^ mavfilenceall complaints againiVGod for expofing of us to fuch fbuftlon. Wan:s and mferies at our very entrance into the world, and fo all alon° durin° our continuance in it; m'Aio -m ****, whence tome ev'dh was a queftionwhich did much puzzle the PfUlofophers of old ; here we are refolved of it ; The evil of fn, and f arrow corn's from this root. No wonder now that our children are more miferab'e than the young ones of B^atts or Birds , becaufe they are more fi ful. 2 Hence it follows that 111 the very beft :here is a mix:ure,borh in their Prwcifles and *8i*ns. There was two in RehccU's womb, there are two in their hearts ; the Old mdn^ and t,.e New man) nature a d grace ; flefti and Spirit : Hence that fin- */>, that comb axe betwixt them dally. The Unregen:rate per- fonlhis £* reignsin; his body is as a Temple, and his foul as a Shrine for this his Know thy [elfyxo be of fuch coniequence , as to grace it the more they faid it came down from heaven ; 1 am fufe it is Gods mefla^e untoycu from this truth this day. Know jour [elves, unleiTeyou know your felves thus left, Chrifts coming will be in vain unto John 3. 4, 10. you ; for he came only for the lofi [beep. Nicodenms had never doubted fo much of Regeneration, and a new birth, had he un- derstood the defilement of his firfi birth. I am afraid there are many CM afters in Ifrael that are ignorant of this ftill,or elfe they would labour not only to reforme their lives , butefpecially to oQl iiew hearts alfo. thou canft not kill one luft imlefle thou layeft the - Axe to the root of it that is in thy heart ; if thou cutteft but the branches off, and for a while refraineft only the outward a&s of fin, upon the next temptation or occafion they will grow the fader ; as Rivers that have for fome time been kept up by Banks, run the more violently after they have broken them down. 1.T0 confefll- 2 Be perfwaded to make confeffion of, and be humbled for roof, andhit- t[jJs ^ this original- fin \ fome think that tMofes who was the l0n onC' penman of Vfialme go. ver. 8. underftood thofe words of this fin: Thoti hafi fet my fecret fins in the I'ghtcf thy countenance , Remember this corruption,though never lb deeply hid in thy heart with all the parrs of it, is as perfectly ken by God, as if it were fet in the light of his countenance ; which is a thoufand times Serm.8. Of Original Jin inhering. **? times brighter than the Sun in all its glory. We read of ^Ahabs mourning, as well as of Davids ; and ot Judas^ repenting, as well as of Pauls; and why were not %A&dbs and Judas's for- row accepted as well as the others? O e remarkable difference I will oblerve in them; Ahab that we read of, mourned only for the judgement denounced ; md Judas repented only of the outward a& committed > but neither of their tears orforrowwent to the root, tobewaile the Original of all this their impiety, which we have ken Paul did, and we know David praclis'd-, Pfral, 5 1. 5. Hefayes not only , Deliver me from b Lod- guilt ineffey but 1 was eoncen >din fin , Sec. and that is as well matter of his forrow, as the other. Potfibly you would think much if I ihould recommend <>s4h- flines example to you, who confeffed he hid need of mercy not only to pardon thole fins which he had committed , but for thofe fins , which if grace had not retrained him, he fhould have com- mitted ; and certainly we owe as much to thisfoui-phyhtian , for preventing thofe difeafes which otherwife we fhauld have fain into , as we owe him for recovering of us our of thofe difeafes which we did fall into ; nay, ftwitfmtgratU privative, quam jofitivAy thus too ; And therefore kt me befpeak Gods deareft children in the words of the Prophet to Babylon, Come fit in the If"a,47- u duft.- Gods own inheritance is as a ffteckjed bird , as he com- plaines fer. 12.8, Oh be not Ingruti gratis, , Unthankful to grace. You have heard a fad parallel between Adam and you ; but Oh . » that you mighttalike Adam in om thing more; when he had Sm.fa Pcccat{-> finn'd^ 'tisfaid, his eyes were opened^ Gen.- 3. 7. by which fome ^X^&c!'* underlland that God gave him a fight of his fin, awakened his Gcrt confcience, fothat hefawfrom whatbliffe, and into what mife- ry by (in he was now caft. He thus by lamentable experience un- derstood good and evil. Oh that your confciences were awakened , that your eyes were opened too / I iliall pray for you as the Prophet did for his fer- vant, and afterwards for the Syrians chat came to take him ; Lord open the eyes of thefe men, 2 King. 6. 17, 20. lam fure the more grace ye have, the more fenfe of this fin you will have al- fo. Taul a Chriftian complains of it, though Paul a Pharifee did not. Z If 1 7 1 Of original fin inhering. Serm. 8. If ye have been prevailed with by the other exhortations, ye .Exhortation. w*|j y^'y up y0ur fe;ves to the power of this. Did you but cm-dTand * underftand your condiiion by reafon of this fin , and were hum- idpagainftit. bled for it , you would engage all that you could againft it. Fitfl then [n your fc Ives. Set your felves againft this (in in your own hearts. Thoa canft not be a manrtfcer Gods own hearr, till thy heart be cleanfed,and made like unto God. A true Chriilian tak^s more care to get rid of the evil , than to rejoyce in the good that is in him (though both be a duty ) b^ing it is better not to fee a friend which we know will do us no hurt , then not to fee an enemy which ( un- feen ) will certainly kill us. When Elijha would cure the waters aKing.i.u. of Jfrir^*i ne && not caftfalt into the pots or dtfhes ( that might take it up ) but into the firing that fent it forth. Labour to gee thy heart which is the fpring and iflfue of life or death > feafon'd Means to be u. with grace. Blejfed be God, there are meanes to tare you of fed, this evil. i. Faith in Chrift. Caft the wood of his Croffe into thefe bit- ter waters; he was circumcifed, yet had no filthy foreskin of his own , but of ours to do away. Twas our filth that was wafhed off inhisBaptifme. 2. The in-being of the Spirit of Chrift, prevails againft thz in-dwelling of fin. Behold I have fhewnyou a myftery, if ye would not all diey and that eternally , ye mufi ell be chan- ged. ;. Prayer is a means in order to this . David^Pau /,others were troubled with this evil, and they pray'd ; go thou and do likerrife, jimaJo bominc Let it be thy daily prayer , From thee-uil one my [eif, good Lord map fo libera deliver me v thou complained of bad times , oh complain more w Qrnte. 0£ a bacj hoart# The flooc] came upon the whole vvo'rld , not fo much for their actual abominations though great, as fo: their luart-corruptions, Gen. 6. 5. Gen. 8. 21. If we ever be c- whelmed with fufferings , it is for tb's Abomination in chief. Oppofe thyfelf againft this fin in thy relations; weaken the ?"TB?Unrfelan'ldn^dome of Satan everywhere, efpecially in thy children; If Legally. r"eir "ea" a*e you PIly tfiem>nnd enquire after remedies for them; alas fpiritually every part is diftempered; they are blind , lame , jog-, naked, and what nor that fpeaks mifery ? Oh hard-hearted Parent Serai . 8 . Of original fin inhering. \ 7 o Parents , that have not once gone to the heavenly Phyfitiau for their pcor children \ \is ufually faid, venenatl Kon patwvtitv ■ inane i as ; they that are poyfonMmuft not b: dill yed with, but prefently fomeanddote(ifI may fo call it) given rhem. They do bur pledge yoa in this cap of deadly wine, and will ye not the rather be inftrumencal to help them to the cure , b^ng ye Live help'd them to the difeafe ? Wherefore do ye think your chldren came into the world infuch a piteous manner ? what do they cry for ? yex nr the Naturalilt will tell you 'tis out of want that fo me 'body might Himmiffecc. cloath them , feed them, care for them, &c. But a Chriiilan will tell you, God hath given them bitter teares and cryes to lament their fpiritual neceilities , and to beg fpiritual re- medyes. Their infignificanc voice fignines thus much ; whirft they are yet dumb , they fpeak aloud in their rcizn-Nihiulu4dfl- ner ; Oh carry us to the Lavtr of regeneration; let us be Clmtt n 'f de?rc' wafhed in the fountaine let open for finne , &c. Surely , *w*r- God who hath not caufed their tender voice to be in vain for their bodies , ( though they krow not what it means) would not have it to be in vaine for their foules ; and he that hears the yewg Ravens when they call , would not******1*7' *• have you deafe in this refpe& , when your Children cry. Laftly, Let the confideration that Original fin is thus in us, weane us from the world , and that immoderate defire 0f 4-ExIiort«ion. living in it. Alas, wherefoever we go we carry thefe chains fr^che world of darknefle with us ; if it be grievous to be in pain or want, byrcafonofic. how grievous is it to a gracious heart to fin ? I know gravia non gravitant in eorum loco ; fin feemes not heavy to a car- nal man , to whofe heart 'tis naturaliz'd ; but i£ thou be- eft fpiritual , and tender , fin is a burden to thee to pur- pofe. Now by death peccatum , non homo , n^orhur^ it is iin that dies , a Childe of God does not dye , but only changes his life ; this life for a better , thefe pleafures , relations, & c. for better ; and if it be good to live, fnrely to live c- t em ally is befl of all. Some have thought that the foufe was put into the body for a punifhment, as into a Prifon ; and who would noc willingly be at liberty ? If we confider what paines , care , Z 2 to:- \j2 OfQriginatyn inhering. Serm.o, torments , and difeafes ( which are but the effe&s of fin ) we endure , we cannot but be of Theophraftw his mind , that the foule payes a deare rent for the body which it dwells in ; and 'tis but a houfe of clay, how finely foe- ver dawb'd over, bing then we cannot be without thefe enemies , thefe mifchiefs , let us be content when God pulls down the houfe of finne in which they all are , that he may bury them all in the rubbifli of our mortality, and Rcy.i».X7>*o. w'lth the Spirit and the Bride , let hs fay Come , evenfo Come Lord Jefus Chrifty come qn'tckjj. Amen. U!0&wV¥¥wWWf¥ftftCl¥V¥¥T¥¥¥Vr¥vftu& O THE wlfY w ■ i t 7i i v •** t 7777 t Ft???? 7? * n Serra. 9. < m %V V^£uS »73 THE MISERY OF M^NS ESTATE N A tV R E. Ephes, 2. 3, ^«fif were ly nature the children of wrath even as others. E have heard theDo£trine of Mans fall, and of Original fw opened and applied:. This Text ge- nuinely leads to fpeak of iMans tuifery through fin. As to the Coherence briefly, TheApoftles fcofe is, to difplay the glory of the Lords grace, by comparing the finful and cur fed eftate of the Ephefians and others by nature, with the dignity and priviledges conferred on them in Chrift. He infifts mainly on three heads. Z 3 U4e 1/4 Tke Mifery of mans Eftate by nature. Serm.9. ■'■' »■ Ill' .... I ■ ■ — 1. He defcribes the natural eft ate and courfe of the £pkeftans and all other Gentiles in them; their eftate , ver. i. T,vU. the com- mon people of their ownNationasabafeandcurfed crew, John 7.49. & chap, 9.34. He pricks this bladder, affirming roundly of himfelf and all the Jews without exception, that as to their courfe , whlleft unregemrate , they did whatfoever their fenfual and carnal man willed, liked and inclined to; And as to eft at , were children of wrath as much as others, £ven as the very defpi- fed Gentiles themfelves were. The great temporary difference flowing from grace, Pfal. 147. 19, 20. hindered' not their being the very fame with the Gentiles by nature: this and no other was the eft ate and covrfs of the Jews likewife. 3. Hefetsover againff all this, in them both, the quickplng and recovering grace of Chrl/t; in the Gentile, ver. 1. and in the Jew, ver. 4. The words read, contain a brief corKprc hen five defer ipt ion of the mifery that Jews, and confequently Gextiles with them, are under by nature. And in the words obferve thefe .two par- ticulars, 1. The Serm.9. The Mifery of matu EJiate by nature. \ 75 1. The Cafe of all men, Jews and Gentiles alike defcrib:d, children of wr#th\ Do not underftand this attivdy, as childr.n of dlf obedience y ver. 2.are disobedient children, (What children if wrath fhould be angry and wrathful people; but paftvely yzhiz are obnoxious unto wrath indefinitely y which though it principally relates to that chiefeft preiling infupporrable burden ; viz,, the Lords wrath; yet includes confequ;ntly the wrath and power of Satan, the terrours and rage of conference , the vengeance and affaults of every creature, &c. The Hebraifme, children of wrath , implies 1. Dwfert. 1>eut. 2$, 2. It jhall hy if ibr wielded man be ^^ ? a child of beating, that the Judge jhall caafe him to lye down , * - ••* and to be beaten before his face, &c. which the Sept. folidly renders, t&f af/©- riirtoiyw) worthy of ' ftripes. Andfo theTar- r« II- xr- he ftrikes, wounds, deftroys from the infinite holineife and juftice of his nature, declaring if felf againft all fin with the exa&eft ferenity and onenefi of minde and frame within himfelf from ever- lafting to evei kiting. This is the root of all wars with finful men; Mofes law the plague growing up out of this root. T^um. 16.46. Wrath is gone out from the Lord , and the plague is begun. Job 21. 17. ffe diftributeth forrows in his anger. 2. Confider what this wrath implies; two things. 1. ThittheLordis highly difp leafed with men and women in their natural eftate ; though never fo goodly a vernifh of Religion be abw, yet if nothing but nature be underneath; Ifa. 10.6. an hypocritical Nation are the people of the Lords wrath. No created undemanding can conceive exactly what this difplea- fure is. Pfal. 90. II. Who knoweth the power oc thy anger} iven according to thy fear, fo is thy wrath. Take fome fhort laiders that our thoughts may a little climbs up by ; and confider ferioufly and deeply, 1. What a Kings wrath is. Prov. 20.2. The fear of a King is as the roaring of a Lyon; who fi provoketh him to anger, fin- 7ieth againfl his own f ul ; that is, að as an enemy to his own life ; and Prov. 1(5. 14. The wrath of a King is as the Meffen- gers of death, but the wife man willpAcifie it , as that which he cannot refift. Ecclef.S.4. Where the Word of a King is^ there A a is rg 7he tnifery of mans ejiate by nature. Serm.9. Is power , and rrhs ma) 'fay to him What do thou} that is, where not only the name, but the reality of a King is, he fuftains the perfon of the Common-wealth , and bath the ftrength and power of all put into his hand ; and hath power to execute hi* wrath, and will not be controlled nor expoftulared with. And what can a Branch do againftthe whole Tree? The King is wroth, and Hamans face is covered. Prov. 27.3. did not the kreath if tie Lord, that is, the wrath of the Lord , Iks 4 ftreame of brimfloKe i^n.ile it, J fa. 30.33. The Prophet i'ubmi ts to any flroaks, only deprecates wrath, as worfe than any ftroaks, and more deadly than death it felf. Jer. ic 24. Correct me O Lord,, but not in thine anger. Appre- henfions cf wrath were the dregs in Jobs Cup. Jot 14. 13. O than. ocrm 9. Tbentifery of mans ejlate by nature* 179 thattho-t wonldeft bid: me in the grave ^ and keep me in fee et ti'I dy wrath bepafftd ever. He cannot fiandin the face of God? wrath, though he knew it was /><#«£, and not abiding wrarh ; and therefore begs a hiding anywhere , and in the very gr< till that wrath be over; who then frulJ dwell with ding n 'rat b > John ?. 36. With (ve Lifting burnings} 1\';.. 33. 14. with pre and I rimftoney ar;d temp* ft,- that hath i atrt it? Pfa.i 1,5,6. 5 /What the Lords glory i^when it is proclaimed,and pafleth forth in away of grf.ee; ody in a little more In ft re and 'brightnefie. tJALftes needs putting in a cliff cf the Rck, and to be cm - with tie Lords hand) while the Lords glory palled by, Exodus 33.22. "Teter isfwallovved up at a glimpfe of the power of ChrilL Luke 5. £• D part ft m me, -for I am a finfnl man , oh Lord ; what then , when he fpe^th in hu wrath, and vexeth in hh lore diffdeafure \ Pfal . 2 . t; . .6. What the Loids wrath ispaffmgvpon others. All the chil- dren inthehoufe tremble when the rod is taken down, though not with refpeft to themfelves, but their fellows only. Take a man whofe heart is touched with the fenfe of the Lords greatn^fs, and that will be his temper. Ifa.2.19. They ft. all go Into the holes of the recks , and into the Caves of the earth , for fear: of the Lord, and for the glory of his Majefty, when he drifeth to {hake terribly the earth. 7. What the Lords wrath is, only hanging in the threatening. His rebukes mate both the eares of £li to tingle. There is a ter? \y^^^\'^ rour when a Prince convenes and rates his Rebels for their con- fpiracies, andinfurre&ionsagainfthim, though not yet brought to the barre or block. Hab.^. 16. When I heard, my belly trem- bled, my lips quivered at the voice, rottennefi entered into my bones , &c. J ofiah his heart was tender, 2 King. 22. 19. whenhehec.rd what the Lord [pake againft Jemfalem, and against the inhabitants thereof. S\ What Chri ft himfe If did, under the fenfe of this wrath to c . ^ be poured forth, though fupported with all the fulneffe of the Heb^/a, Godhead dwelling bodily in him , and faw the ghry beyond, and the certainty of his refurreclion , and the fruits ef the travels of his foul that fhould be ; yet (wcas, and that clods of blocd to the 22-4* very ground; prayes, and that withftrong cries and tea res, that A a 2 if 18 o TJoe mifery of mans ejiste by nature. Serra. 9 . M/*- Though other conjlderat-: rink it chearfully, ycnutmrcdr^psj and cannot bear up unce: this burden. Thoie pills are very bitzer,that very health xen. ^re ^ fteep your thou g - may bave a little taiie , what an evil it is, that Gods wrath and difpleafure is ou: not all; God may be diipleaied, and re- ly with his own people. If a. 47. 6. / was vroth and polluted ncjky, vii. deal; with it as it a polluted and unclean zJ( . and will deal with men and women found in their natural eftate, as his enemies. Gods tender-hearted fer- vants, been able to bear the app-rehenfion of this. Jsb lp. 1 1. He hath & ndied his wrath agalnfi me, and coaneth m: . emits.; the plural number encreafes the fecfe; as > ■ my. He that takes the Bible, ana carefully turns it over, and confides the contents thereof, and what he hath faid of thofe he reckons hi> enemies, will have a further gllmfje of :~acfulneiTe of this condition. s\ah*m. 1. 2. He re wrath for his e y -emits ; that is , he hath built and mac ftc: sof hell, that there might be wrath enough in cuefea- fon to be drawn forth for them." Luke 19. 27. Ihofe mine c- ■<:m:e:, that W9*ld tm that I fh oh Id rt - rhem , bring hither^ x flay them t- La. i. 24. *sih, twit eafe me of my tAdvi my enemies. Heb. 10. 27. J* And per; (hall dfjovre the Adverfar\e.\ A lufl be applied ^to bo-h forts o° er.emies. 1. Clc on in waye:: of fin , fecretly correspond with die Divel ana his temptations , and -heir darling lufts , and A rot lay the bucklers co>vn, thou.h theyfmile in the Lords face; and /.-'.:. . . *hp u \mn» rraje:, asa Not C God.' Ft that do and rv'Udo bat he will to the ;. IV i.o is the Lord that I $'■■ -\>\z,&. Qm ftps are oar oven , who Is Serm 9, The mifery of wans tjlate by nature. x g 1 . -^ Lord oi- r m} Luk. 19. 1 4. His Citiu wy And i 4 wxfUgt *fi Wt wii m$t k*vt tins mum Andncderftand, Bfewuh chis fort offa. 5rs,' beta] 7lm ^- .- _ p ;«-, flflr } r. : ... . rAc» •". . To -. -.rib: ites . p. ron them to gru :. 10. i5. L\ | be . refting place c Trw. 1.25. The heat incurable finnei ' . ;:. I Hdrfs. Vengc isi - 7/tM8.2<>. and cc This : man, thatheisunder the £ ; as God /. yub, an I enemies. :. Everynarural man and n >min :he Cm ' - thee ? and to have the Lord ■t/j : infl thee in thai ve- J& , , ry Book which is :he I nebouie of conift iipports to lers ? Dreadful is that language 0: .-'■-■.'•, concennqg • . .'/.,, 1 K:n:.i:.8. 77< ■>;> :r;- ?<;.-, . I ;• ;, r/ : / 64ft bim9 j : : -od com So that] :\: nati :aj nans re:::. mt book , but I € f tore ia, . ire- r: confdenoe , 1 itome. The Word, 1. R:~: Inch - beai ■ :.- ;■ . " - : i. Hft Hie and m. - the Original. This charge? c his, and l • bich he c. 1 8 z The mifery oftnans ejiate by nature* Serni.p. — ■ ■ *> »— im eyes, if pofllble, to make him afharned and confounded in himfelf. 2. The dm and defert of finne ; every breaker of the Law, the law pronounces and dooms to be curfed. There is that r.eceffn- ry connexion, that ic is impoiiible to be chargeable with fin a- gajttft the Law, and not liable to the Curfe of the Law. Gal. 3.10. Cur'jd Is every or.e that continue, h not in every t hi Kg that is written in the Bcckjzf the Lav , to doit. Justification it felf takes not away the. defert of hn ; pardoned (ins are as well fins, and as much (ins as they were; pardon makes not theMalefa- c~tournone; makes not that the faB was not committed, or not faulty or that it deserved not death ; for then he fhould have bzzn legally acquitted, not gr act oh fly pardoned. Thofe will ne- ver take heaven of grace, that take not hell as their proper de- fert. The Lord will have his own weare this rope about their necks , the defert of hell in their hearts to the very grave. Af* v^- ftrrar.ee , and in the very higheft degree, takes not away thefenfe of the defercs of fin , but amplifies and enlarges them. The de- ferts offinfliallbe perfectly acknowledged in the ft ate of glory and the Ranfomer adored and admired upon this fcore. Nothing -fo heightens grace as this, that perions defirvwg to fuffer, are yet freed in Chriit from fuffering ettmai wrath, as if they .had not deft? ved it. This defert-, was no doubtful and dartyoint in the confciencescf the Heathens themfelves, Rom. 1. nit. They know the judgement of God, that they which commit [vxh things, are worthy of death. But the ^No^dmore diftinfth layes this home to the heart; Prov. 11.23. The expectation of the wicked is wrath. There is nothing elfe that he cznjuftly and fetidly expect in that eftate ; and expecting otherwife , he does but coz.cn him- felf. 3. The [inner s exclufion while in that cflate, from any part in thegn at and preciom promif s oft he C] ojpef. The Word opens the promifes, but knocks his fingers off from touching and eating of this Tree of life. This is none of the meaneft heart-cutting ter- rors to natural men, to fee many come from the Eaft and JVefl ' and fit down with Abraham , andljaac, dtdfatob, in the JC/W- dome of heaven, and them elves cajl o:4t , Mat. S. 11, 12. incor- porated with the Patriarchs, into filrw (hip ofthefams grace, and title to the fame glory , and themfelves debarred from both. To view germ.?* the nrifery of mans efiate by nature. \ 8 view the unfearchable riches of Chrift difplayed, and tbemfelves j*ft/ed off from any intermedling, as co prcfent application or grounds of application of them as their own. I met lately with a godly woman who heard a Sermon full of choice comforting fop- porting promifes to weary and heavy laden tinners, which vvara> ed her heart, bu: in the clofure was lUucken through with th : firft arrows of God, difcerning her felf excluded in her prefiem u from any part in them. This makes the Gofpel 3, fiery Serpen] to fting theni,which is the Pole holding up the brazen Serpent for healing to others.- 2. The Word attaches and binds him over. Ye {hail anfwer this at the day of thrift ; and -hang? the writ upon his door; as the man that is in Gods debr, and is to look for an Arreft, and to be dragged intoprifon till the utmoft farthing be ydd, unleffe a fozZ dy,timely peace be made;and inforces this partly from the will and jtifiice of God, that hath made indignation and wrath tribulati- on and angpf.fi the portion of every font thatgoeth on to do e- vil> Rom. 2. 8.9. and partly from the nature and circHmftan- ccs of fin it felf, Debts may be £0 great, fo long owing, fo growing, and the negligence and boldneffeof the debtor fuch, that makes it neceflary in point of wifdcme, not to keep the writ longer off from his back. 5. The Word excites terrours. A man bound in a very °reat fumme, in which the forfeiture will be his undoing, the very ob- ligation troubles. There are no debts, but where any ingenuity is, induce anfwerable cares. And the Lord knowing the frame, and tendring the peace of his people, advifes therefore againft all debts, efpeciallv (licking under them, and not coming timely and care filly off. R^m. 12. 8. Owe nothing Unto any man ; much more to be over head and eares in Gods debt and no care to agree with />/w, is a very dreadful condition, UMat.%.1*. If thefe terrours actually are not, yet they are very J ah jell eve- ry moment to be excited. The Sea may be very cal me, but the leal]: (lorme makes it nothing but commotions ; confcience , though row quiet, hath a very wide and clamo-ous mouth, when the Lord commiffions and commands it to rebuke for fin. Thefe terrours hold thefinnerin bondage, or all his life time fxbl.ch nnto bondage^ Hcb. 2.15, This 184 The wtfery of mans ejlate by nature. Serm.^ This is the fecond branch of the mifery of a natural eitate, to be in all thefe refpe&s under the Cmfe of the Lawy and to have the Lord fght again ft him with th: f word of his mou /?,Revel. 2.i6\ Here is patience, that the Lord will fight with this fword firft, that he may reclaim* and lead to repentance, rather than deftroyhim; and if thisprevaile, then is the curfe turned into a blejjixq;, and the bondage ends in liberty indeed ; but if this d 3 notprevaile, then there remains nothing elfe but a certain fear- ful looking for of judgment and fiery indignation, which (hall devour e the adversaries, Heb. io. 27. 3. Every natural man and woman is obnoxious to aU the cjfetts of the wrath of God, and of the curies denounced in his Word. 1. There are manifold effects of Gods wrath that are upon him, or are apt every moment to be rufhing in upon him in ihtj life. 1. Upon the body: Look upon all the brea hes, ftawes% de- jells, monftroftties in the body, and fee them upon the fcore of (in. Every man elfe had been liktcdbfalom and much more.2Sam. 34.25. From the fole of his foot even to the Crown of his head there was no blemifh w him ; thefe argue not fpecial fin, fob. 9. 2. ye: had never been without fin ; look upon all difeafes natu- ral or advent itirus,]ohn 5. 14. Sin no more, left a wjrfe thing come unto thee ; there had never been a (Tone in the reins, or in the bladder, if not firft in the heart. Thefe crumblings by de- grees into the duft, flow in by fin. We pity the ruines which War hath madein goodly Palaces 3 but thofe are nothing to the havock which fi» hath made in the more noble Fabrickj of our own bodies. Look upon the difficulties, cares, turmoyles for provision of us and ours. gen. 5. 17. Labour is with toyle, wea- rinefle, vexation, difarpointment : We plough and fowe, and reap not ; cam: and f tit in a bag with holes. Hag. 1. 6. Look upon fhamcful nakedneffe : We have loft our Robes of glory, and need now thef fpoiles of hearts to cover our fhamewith. How many trades are there, and what toile in them, meerly for this end, that the dishonour of the body may be hidden ! Look upon the f arrows of the female [ex, Gen. $. 1 6. which though miti- gated and mingled with promifes, yet flill are arrows which fin hath (hot into their fides, and grace doth not quite pluck them forth. Serm.p. 77*? mifiry of mam ejiate by nature. i 85 forth. 1 Tim. i. 15. Look upon the ajfau/ts made even to our rume, by th^e things that otherwlfc were under oxr feet , pfal. 8. 6. But now withdraw from the yoke, ferve with groans, re- mifsnefle and much unfcrviceablencffe, and often lift up their heel, and turn and tear us ; thefe are a very fmail part, and only bare hints of thofe confufio-s, and effects of the Lords wrath, which fin hath let into the body, which elfe had been invulnerable in the very heel. 2. Upon the foul ; Ccniider, 1. The minde : O what blindnep, ignorance, thick darkneffe in the apprehensions of God, his very bein.g,moft felf-evidencing Attributes,™ the very myfteries of the firft magnitude, which are the rules of our duty, and the grounds of our hope ! incapablenefi^ dulnefle, flownefle to believe -y lothnefi to inquire or receive the light which fhineth forth from heaven ; doubts, difkuft, mi- ftakes~ wahdrings after that which is not light, and into wayes that feem right , but the end of them are the ways of death, Prov. 14. 12. The herefies of the whole earth are feminaUy in the blindnefle of the minde, and would grow up from thence , though there were none of our many flowers to fcatter them, be- ing nothing elfe but corrupt imaginations formed into a fyfteme. Vnprofitabler.effle in the knowledge of truths , which we molt clearly and diflinttly conceive : Knfteadltiejfe , that we can no: fix and ciofe upon holy thoughts, till the impreflions thence be powerful, and work a real change. There is no Spaniel more wilde and running after every Lark^and Butter-flye that rifes in his way, than our thoughts are gadding after every thing that comes in our way. Yea, our minde gathers vanity to it felf, when the eyes are (but, and no objects to divert and inveigle us with. Thefe are fins,and yet are rufhing in further, as the recom- mences of former fins, which are meet, Rom. 1.27. 2. The memory : Things fticl^ there that a man would gla&'y learn, and count it a lingular mercy to attain the art of forgetful- nefle of: and others leal^ and flip away though taught often plain- ly ; repealed, mufed upon , and we felt the power of them in a degree upon our hearts ; what Indifpoflticns to the ufe of means in order to a cure ? what Trenenefi to cumber our flelves with by-maters, till they talk with us Sleeping , and crowd in and fuck away Lords-days themfelves, and leave nothing but f craps B b of 8 6 the twfery of wans efiate by nature. Serm. 9. of prayer and preaching to us ; fin firft brought in thcfc plagues, and wrath binds them on , and leaves judicially , the reins loofe Conference. The directing part is out of tune $ and either oives no directions , as a Matter that is no body in his Family ; or itcmpt of tie offers of reconciliation, Joh. c. 40. Ezek. 33. 11. incompliance with the compels of the Holy Ghofiy Aft. 7. 51. Thefe are cords of mans twitting, and the Lord in dreadful wrath fayes, Be it fo y and pinions him with them to the laft judgement. **d cleave there , and cannot begotten off. Kecoile from that which is good, are ftirfed in n> fpeft of evil to embrace it; and in refpetl ffgood to efchewand be weary of it. Ahab imprifonsthe true Prophets, andfetsthe falfe at his own Table, and gives them his ear and heart. Are frullof diforders ; more offended with our injuries than Gods.- Iccte£ i. a. merry >and the Holy Ghott calleth it madntffe ; mourn and fw al- lowed. - Strm 9. Tbemifery of mans ejlate by natnre* 187 :C lowed Hp. Cannot be raifedtg things above , and fettled on them. We complain, and jufily>of fervants that arc nimble and ex* pert in any piece of knavery, and hxels at their work; this is the very temper of our hearcs, nimble and wife t» do evil; bjt in the things and vvayes of God, and which are ofgreateft ne- celfitie and advantage , we have no knowledge. And a iliarper praI . wrath is not, than the Lord to leave us to our f elves. Thefe p^i 7l**" are hints , and no more of the Lords wrath upon the foul. 3. Upon the eftate. Look upon the general eft ate of the whole Creation, impaired, groaning, and fubjeel un:o vanity; into the Pablick ftate, Confufions, ftumbiing-blocks, under- minings of civil and fpiritual liberties , &c. into the particular estates of men, fnarles," damages, wrongs, powlings ; men ta- ken and carried whither they would not , build, and dwell not therein , gather , and it melts as butter againft the Sun, &c. 4. Upon Relations. Unequal marriages, yokefellows difloyal, waftful, idle, with-holdingmore than is meet; troubling their own flefh, dampers in the wayes of God , fuddenly (lrucken,and the greateft comforts leave the fmarteft wounds after them, &c. Unfaithful fervants looking only to the Matters eye, invading that which is not theirs, imbezelingor fuflfering to go to wrack*) that which by care thsy might and ought to preferve. Children fickly, unnatural, taking to no Callings , or not diligent and faithful in them , difpofe themfelves without confent, run them- felvesinto bryers, and fee their errour when too late to retreat. This is wrath in Domefiiqae relations. And wrath as terribly mixeth in Pttblick. Relations. Miniflers preach not, overfee not, are not enfamplesto the flock, have not experience, nor ability, or care, rightly to divide the Word of truth , and muzzle the gain-fa yer. Mifled themfelves, and miflead others, &c. Magifirates mind not the things of Chrill, are tight and vi- gilant over the good , indulgent to the evil. Beare the fword in vaine , &c. Such vials there is much wrath poured through. 5. Upon the holy things of God, and of his people. Ours come not with acceptance to God. The Lords , not with favour ^ Bb2 clofenefc i gg The wifery of mans eUate by nature. Serm. 9. clofeneffe, authority , &c. CO us. The very booi^of the Covenant needs [frlr.kllng , Heb. 9. 1 9. The Law which is pure and clean , Pfai. 19. 8, 9. is made * kitting letter, i Cor. 3.7/rhe Gofpel which is the grace of God hinging falvation, Tit. 2. n. is made a favour of death unto death, 2 Cor. 2.16. the Lords Suffer an eating and d> inking judgmsnt to our felves , I Cor. 1 1. 29. and Chrift himielf is made for falling, Luke 2. 34. and a ft one of {tumbling , and rocl^ of off e nee, 1 Pet. 2. 8. without Chrifts blood taking away fin, the very book of grace had never been opened, Rev. 5. 4. and though the cholceft in- it fclf, being opened, would never have been ufeful unto hs ; and forer wrath cannot be , than to curfe o/.r very bleffings , Mai. 2. 2. and the very means of grace that they fliall be ufelefle , and for judgment. 6. Upon the whole man ; the perfon is under the effects of wrath. 1. Inflaved to the Divel. This is plain, 1. From the Scrir a Col. 1. 13* ftures.Elfe converting grace could not(^z) deliver from the power of darkneffe\noi men be faid when (b) God gives repentance, to re- 6 z Tim, a. 16. covcr themf elves out of the fnare of the ^Dlvel that were taken cattive by him at his will, 2. From the llkeneffe of mans work^ with Satans ; h^Tiyy-M • Men of a Trade are ordinarily of a company together; but here the rule fades not; 1 Joh. 3. 8. He that commltteth fin is of the Divel \ that is , by doing the fame work difcovers himfelf of communion with, and hi thral- dome to him. The firft finders of a Craft, are Fathers-, and Suc- ceffors and Imitators in the Craft are called children, Gen. 4. 20. we naturally and freely do the "Dive Is work ; John 8. 44. The lufis of your Father ye will ^,and have no minde to the L rds work,nor can brook the fame to be done clrcuwife&ly and exattly by others ; A&s 1 3. 10, Thou child oftheDlvel,cn:my of til rlghte- oufnejt.i.Yzom the community of frincifhs ;the very mind and will of Satan is engraven upon our fpirits,and exprefle themfelves ineffi- cacy and obftinacy of finning. Thefe principles are Satans image in- ftead of Gods.^From the natural mmsfubj:ftlon to the guidance of Satan; regenerate perfonsare led by the Spint,baT Satan flleihthe hearts of natural mcn.He had poffeflion of Judai his heart,atm by a piece of mony rides deeper into him, and prevails to engage him to Serai.?* The mifery of mans eftateby nature. 18^ to be: ray Chrift. This is a lamentable branch of the natural mans mifery. 2. Heisbaniihedandfeparatedfrom God, both from confor- mity to, and communion with him, and doth eleclivcly banifh and call himfelf forth of the Lords prefence : This ap- pears , i. From the former ftitst ; vi*. mans fellowship with Satan ; there cannot be felLwjhip with Gcd and with Satan together. Thefe communions are inconfiilent , in the fame Spirit, at the fame time, in a reigning intenfe degree. 2. From Gods *W,and his] Apoftles and Minifters,in the wri- ting, explanation and application of the Scripture, ifotm i. ^ That which we have feen and heard, declare we unto yon , that ye may have fellowship with us\ and truly our flbwjhip is with the Father, and with his Son Jefus Christ. Were this fellow- ship already in the flate of nature, there needed not this means of rcbringing into fellowship with God. Defiers of the evil ore with their months, are not the lejfe in league with him in their h:arts. 3. From the language of the carnal heart ; Job 21.14. Be- far t fom us, we defire not the kn.w ledge of thee. This they fpeak internally, and the defire of their fouls is to be rid of God; notions of God are a fapleflfe and burdenfome piece of knowledge. %jm. 1. 18. They did not like to retain God in their knowledge. Tobanifhour felvesis theheighth of mans fin and folly ; and to be banillied, the heighth of the Lords wrath y and of mans mifery. Now do we know what a man lofeth in the loffe of God ? that is impoflibie for any created undemanding to conceive ! Jhz world is a "Dungeon without the Sun; the body a carrion without the fo*tl\ but neither fo neceilary as God is to the foul. A tafte of rhe goodneffe of God, made the world and the lives of the Martyrs nothing to them. Pfal. ^o. %. In thy fax our is life ; & Pfal.63.3. Thy loving kjndnejfe is be.Ur than life. The very heaven of heaven lies in the enjoyment of God,and the hell of hell in the lofle of him. The loife of him is the loffe of the Fountain from which all kinde of good doth or can come. Bbj The f 5 o The tftifery of wans eftate by nature. Serm. 9. ThelofTeofthe r*/*/>, is the Me of all the effects, of all the bleffed affeftions ., influences, and promifes of God ; The loffe of all thofe bleffed hopes that fill the foul with joy unfpeakable , and full of glory. No prayer, praifes, faith, love, fear, or any fpark of other grace, are to be found in truth upon the hearth of that heart. Now the perfon in league with the Devi!, and banifad from, and without God in the world , muft needs be mi- le rable and accuried. 3. He is cilcontented and unprofitable in every condition, %j>#:. 3. 12. They are altogether become unprofitable. The Holy Ghoft makes a natural man of no more ufe, than rotten things, which we caft forth to the dunghill for their unprofitablenefle ; This is a dreadful ruine, that a creature fo excellent, fhould be- come unprofitable to others ; and very far from comfort to him- frtf in any condition. The wife having <*//for ufe, and the hut- bands heart; hath nothing, becaufe not the authority , dominion^ and disfoftion, which is proper to the husband. ljrael havebread and quailes from heaven , and water from the Rock that followed them ; a table every wife furnifhed for need, and for delight, and yet grumble becaufe not meat for their lufis. Many have all things very good, and the wifdome of heaven could not carve jitter and better things, and yet all not good enough. Let fin creep in, and Adam will not be content in ^Paradife, or the Apoftate Angels in heaven, but leave their own habitation. Go from God , and take thy leave and farewell of contentment and fa- tisfa£tion. 4. He is grown a Wolf and Devil to his brethren. Biting and devouring, Gal. , but then all his wrath fhall be ftirred #p and let forth to the full. 1 . There fhallbe the general judgement of the great day ; in which the Lord hlmfelf Jhall descend from heaven in a from y with x Thef 4.1*. the 'voice of the Archangel , and with the trump of God, and fhall be revealed. -2 Thef. 1. 7. with his mighty Angels in flaming ^r*,terribly to execute the curies of that Law which\vas fo terrible in the promulgation. Then iliall the finner be forced from his grave, dragged tothe barre, arraigned, the books opened , all the fecrets of darkneffey and of the heart made manifelt4 ; and the 1 3 Cm hath taken him from Mount Geriz.im, and fet him upon Ebal ; and the mifery now is fuch, that if the Lord ftiould open the fame to the confcience fully, the very view would drive men out of ~¥? their wits, and men could not tarry in their beds, or relliih a morfelof bread till delivered, andbleffed vvithfome evidence of deliverance out of that condition. This may informe us of the cauflefsnejfe of the offence taken at Minifies for preaching this point. Now coniider ferioufly, 1. Is there a parallel to the offence taken here in any other cafe in the whole earth? Who is angry with a watchman for giving notice that the houfe is befet, and ready to be broken up , or on fire ; though all be difturbed, fome half- frighted out of their wits, or wholly with the tydings ; and very great pudder follows till the houfe be fecured, and the fire quenched ? men might otherwife have been undone and deflroyed in their beds . Who flies out againft a Centinel that gives a true Alarme, and rowzeth the Souldiers at the deadeft time of the night ? he prevents their fur- prizal, or throats being cut in their beds, and the Town from be- ing facked. Who ftorms at a paffenger that flicks up a bough in a Quagmire ,xh?x other Travellers going fecurely on,may not be laid fafl ere they think of any danger f Who takes it ill of a fiend , that feeing a bearded arrow coming that would ftrike the (lander next him mortally , puis him afide with that force fifthly as to draw his arme out of joint, and the arrow goes not through his heart ? Who thinks amide of a Lawyer that opens the badnefle of his Clients caufe to him, that he may not infift on a wrong point, in which neceffarily he mufl be cafl ? 2. Should we to avoids your dijpl 'afore, not give you warning, £??;.* I?'1 * and fo draw Gods difpleafure, and the blood of you perl \hino- upon hiPm he 0ur "eac*s * ls C"1S &ocd f°r y°u or us ? J. Do you well to provoke poor Miniflers to hauke that pan of their office which fiejh and blood makes us too willing to have our Serin . 9 . The mifery of mans eft ate by nature l}} ur edge taken off in ?-Defire we to b^ mellengers of fad tydlno^ or rather to come in the abundance of the comforcs of the Go- fpj.? Apsttifh fatteni makes the Chyrurgion fearch the wound leife "than is neccffary to a through cure. Ye tempt us'to flop from (peeking needfully of your danger, by your Iothneffe to hear on that ear, and by your race and regret againft the teller. Thofe which have m«ft nred of faithful meiligui.es .of the Lords wrath, have leaft>upon this very fcore. Job 21. 31. who fhaR declare his yvav to his face9 viz. that is refpited, an J probers, and tramples thedoclrine tinder fwi\ and turns agam^zni tears tru Preacher ? 4. This is no other than what the Serif tare freaks, and con- fidence upon retirements will fpeak ; and Satan wiii lay in your dilh, and the Lord will pay into your bpfome. Will thofe flye in theLordsface, andof confeience, telling this ftory to them, and pronouncing the fentence againf* thex.? Oh profane partial fpi- rits that cannot endure fuch Preachers as therrifelves (hall bz unto themfelves; that cannot bear the hearing of thofe terroars that themselves ftaaii be -relators and in flickers of upon themfelves 1 Ye had better have the commodity at the firfl hand ; confei- ence will preach in another note and loudneffc than we do, and the morey becaufe your ears 'have been flopped againft our words. 5. There cannot be a greater madneffe than no: to be able to live under the noife and news of this wrath, and y^t flick under the wrath it [elf ; the hearing makes the ears tingle , but the ■ ■wrath does ^ make the heart quake. Ye had better hear the Heralds in the Princes name denouncing the war, and fend out for peace, than have the Prince himfelf come with fire and fworJ into your bowels upon the contempt. 7. This may informe us of the right confine^ and voifdome of the Lord in this wrath annexed and declared againft iinne. 1 . Confider rhz high rewards the Lord hath propounded : The Law is not fo fiery in comminations againft: fin^O'dl the Gofpel is as full cf (a ) grace and promifes to vvayes of duty. Now * 1 Cor. 2. & bring things to the bar of r^afon it felf, and may not the Lord an- 2Cor- l2-« 4« nex this dreadful wrath to fin, that doth annex fuch glorious in- comprehensible promifes to the duties and weak fervices of his C c people? 1 94 The mifery of wans ejiate by nature. Serm. 9. people? fin ftri&ly defer ves ; thefe not. May not he punilh / Micah 2. 10. This is not an eftate to be quietly abode one moment in. Motive 1. Who can dwell with this wrath which God defcribes to be 1 .Burning wrath; Job l^.n.He hath kindled kiswrath a- gainft me. 2. Tearing wrath ; this fet the Bears awork, 2 Kinos 2.23. Covfdcr this )e that forgt God, lest he tear you in pieces, pf-i 2. Piercing wrath, that goeth down into the very inwards of the confcience, when all -oifible bletfings ({and inure round about, and not a haire of the head is ruffed. This curfe often works in the middle of Wettings, and ripens by them infenfibly for hell it felf. 4. a/i biding wrath ; the prifoners of which are bound hand and foot, a rid there is no flatting, Zach. 5. 4. 5. Surprifing Wrath; Job 20.2;. When he is about to fill his belly , God jh all cafl the fury of his wrath upon him, and (frail raine it upon him while he is eating, and fo of all other times, is moftchearful. 6. cB^cfervcd wrath; Job 2 1. 30. 2 Pet. 2. 9. which like a wo- man with childe will travel, till it have brought forth judgment agnnft all the enemies of the Lord though upon Thrones, andba- vivg Nations under their feet , Pfal. 78. 30, 3 1. Was Sodom a City fit to be dwelt in, ebecially for Lot, when the Lord had gi- ven him notice of the cloud of fire and brimftone hovering, and ready to come down upon the fame? This Climate is too hot for any that have fpirkual f&fes, to dwell a mi- nute in. 2. Shall all our warnings be loft, that tell you of the fiorme, meerly to drive you under covert ; and that ye may underftand and C c 3 favour 198 the tttifery .of mans eftale by nature. Serin. 9. T, r favour that glorious name, fefm that delivers from wra: h to come \ ' The Avenger of blood is in your wf^, to quicken your hafte in- to this City of Refuge. "VVhyfhould ye make the Furnace hot- ter, and to the Fathers wrath which isquenchable in the blood of Chrift, fuperudde the wrath of the Lambe , which is *&fc Intel} uncjue-richahl. ? Shall we only ftand forth to clear the juitice of the Lord againft you in the laft day ? 3. The great and jwa}'mg care ot all Gods people afloon as Jam. i, i j. ever they ravY rhemfelves in the glafle of the Law of liberty, was to be found In Chrift, Phil. 3. 9. This was Pauls prevailing care, when fought for, and to be fet to Gods bar, to be found doathed with Chrifls hghteoufneffe , and to have his I- mage legibly ingraven upon him ; the like care ihould be ours. Dirtk'Ms. *• Stirupfhame, andforrow, and fear, and indignation a« gainft your felves ; no fins are heavier than thofe we count light of; E^ek^ 8. 17. Is it a light thing to the hittfe of Judah that they commit the abominations which they commit here * Take this oppofitely to a double evil. • 1. Men pare and leffen their fins,and make a very fmall matter of them , and confider not,that leffenlng H their own indignation, they increaje Gods. Prov. 14. 9. Fools make a mock at fin ; chap. 10. 23. It is a /fort to a fool to do mi f chief \ So thofe, I fa. 57.4. Again ft whom do }ott ffort }our felves > jigalnft whom do }e make a wide mouthy and draw out the tongue? They fell toother gods, and laughed the Prophet to fcorne^ that made fuch a buftneffe of it ; fo when Chrift and grace, and life were offered , CM at. 22. 5. the} made light of Jt, ar>d went their ways -t that is, made light of grace, and of the fin of contempt of grace. 2. Men flicks in vile prac\ifes,and thinks their facrlfices and pra}ers wlU falve all up again, which the Lord foearneftly declares againft, I fa. 1.14, But ftir ye up 2 Cor. 7; narrow, ftiame, difpleafure; repentance hath thefe ad jun&s, and proceeds to , and deals with, and chief.}, with this fir ft bottomc- ftnne. ■ 2. Lie down meekly at the Lords feet ; this follows upon rhe practice of the firft direction. 1 . In fubmiflion to any the iharpeft difpenfations. As paiTlons Air up paffions, and one Coale kindles another; fo our frettings, the Lords vvrath.There are tangs of this Jonah 6 8 . *~in *n r^e S°^y them felves ; but grace takes it by the throat. Serm.9- The mifery ofmansefiate by nature. *99 Pfal.%1.4. 2. In amplication. The Lords fervantshave huin-J"-1^' bly and earneftjy deprecated wrath. plaU ••• ' 3. Embrace the Lord Jefusin the force of all his bleffed offices, and then goflieto, and lift up thy fs.ee without fpot before the Father in him. Kno.v 1. That it is a dreadful thing to have a fettled War -r e and plague in a Nation; much more to be in the Jews cafe, that rejected , and would not be under the blefling of Chrift, and are under the curfe of God , and wrath is come upon them to the uttermofl ; and hath refted already thefe One thoufand . f fix hundred years. 2. That there is no other remedy propounded x l ie %1'U% to remove this wrath, which we came into the world children aud hires of, but only Christ. He hath the keyes of hell and death ,Ah% 4.11. to let the foul out ofrhebody, and into hell when he will ; toin-Rev,Ilg' ferre and remove wrath. If any receive nor him , this wrath tar- ries Hill 5 and will cleave to , and abide upon him for ever. He John 3-5^- fpeakswith authority. Lul^eig.zj. Thofe mine enemies - ■■ ■ bring them and flay them before ms ; and it ilull be done. 5. That the Pfalmift makes it ( as it is ) a point of wifdome in the greatefi, to kjjfetheSon with a kiffe of homage and fubjecYion > leafl he be PfaU.iijU, angry ; what is the danger of that ? and ye perifh in the way; of your hopes and purpofes, and never compafTe grace nor glory. If his wrath be kindled but a little, blejfed are all thofe which put their truft in him. 4. That then ye may plead with the Lord with humble boldneffe. Pfcl.74. 1. Why doth thine anger f mo a1^ a- gainft the Sheep ofthyPafturef remember thy Congregation which thou haft pur chafed of old , the rod of thine inheritance which thou haft redeemed, Sec. 5. And allure your hearts of welco me. Prov. 21. 14. A gift in fecret pacifcthwrath , and a reward in the bo- fom: ftrongwrath. Mark their policy, Acts 12. 10. and beaffu- redthe relations of Chri ft, are beloved of the Father. Job 32*24. Then he is gracious to him , and faith, Deliver him from going down to the ?it, I have fo*tnd a ranjomc. 2. To thofe which the Lord hath translated cur of their natural conditio^. 1. Bring the work often to the touch ft one , that you may not boaftin a^aljegiftx gold will endure the tett, and be more fully manifefted to be goidmdeed ; and finding the work to hi right, live with an enlarged heart to the praife of that grace which hath made this change. 2, Deal coo Tbewifcryofvtansejlate by nature. Serm.p. 2. Deal ferioufly in the mortification of fin , which God only ftrikes at ; and in order thereto , count fm the worft of evils ; if this were done ; and throughly, and fixedly done in our JCpirits ,. there is nothing of any other directions would be left undone. To fet up this judgement , there needs, i .Ploughing carefully with the Lords heifer,^/*,, feanh into the Oracles of God; there, and there only are lively portraitures of fin , and the genuine products and train e of fin. 2 .The eyc-jahe of tic Spirit. We are blinder than Batts in this matter; and are indifpoled very much, or rather wholly , to let this truth fink down into our hearts. , 2 . ^Amplications to the Throne of grace. None but thofe which deal in good earneft in heaven, will fee the hell and my fiery of fm in themfelves. Be gives the Holy Ghoft to them which asl^ him. 4. ExcufTioffs and communings with your fdves. Trov. 20. 27. The fprit of man is the candle of the Lord , fe arching all the inward farts of the belly \ and duly made uie of , will tell many (lories correfpondent to the Word of truth ; uftf conscience, and uie therewith another and higgr candle, to rummage the dark room of thy heart with. Superadde to confeience, the fuccours of the Word and Spirit , and thou nialc do fomething in the fearch ; and finde out convittively , thefwarms of evil in thine own heart. 5.The. wr/^ of grace. There will be elfe .a beam in the eye , and plaine things will not be plaine to us ; Gods worl^ holds intel- ligence, and is of amicable affinity with his Word ; grace hath the only exctlint faculty in looking through fn. 6. (Attendance to the Lords adminiftrations againjrjtn; God writes in great letters in the world, what he had firft written in the Scriptures', every breach by fin, lhould lead down into more ha- tred, brokenneffe of fpirit , and fhame before the Lord for finnr. This is the engaging evil ; this engages God and the holy Angels, and Devils, and the very man againfi himfelf. Nothing can be his friend, to whom fin hath made God an enemy. Wo to i\z man that is in this fenfe alonc,zrA hath heaven and earth , a nd hell, and all within the Continent of them>againft him ; it isimpotfible for that mans heart and hands to fiand (trong. This is the mighty prevailing evil. Never was man fo ftout, as to ftand befon the face of Bfenn.p, 7he mftry of man J ejiate by nature, so i of fin, but he fhivered, and was like a garment eaten up of moths. This hath fretted the joynts of Kingdomes in pieces, and made **9 Il< the goodlieft koujes in the world a heap of rubbiih ; will make zech. f. 4. Bab ion that fits as a Queen, an habitation of Divels, and the R hold of every fouh Jpirit , and a Cage of every unclean and ha:eftt birds ; made the Angels Divels, and heaven it felt too hot for them. Never were the like changes made as by finne; gra e makes not changes of richer comfort^ than fin doth of d'ifmal conference ; it is made by the Holy -Ghoft an argument of the infinity of the power of God to far don And fubdne finne, CMlcah 7.18. 3. Bear all affliftions incident to an holy courfe chearfully. The Martyrs went joyfully into the fire, becaufe the flames of hell were quenched to them; bore their Crojfe eafily, becaufe k$ curfe and damnation to them in Chrift Jefus, Gal. 3. 13. 4. Reduce your anger to the fimilitude of Gods, which is very flovely kindled, and is ah inrenfe holy difplicence only againft fin; p&i4 ro% 8# and is cleanPd from all dregs of raihneffe, injuftice and difcom- pofure ; fuch zeal fliould eac us up. 'ohn %t r7- D d MANS mmmmmwmmmm 2 o 2 Mans Jwpotcvcy to help hiwfelf Serm. i o« MANS IMPOTENCY TO Help himfelf out of that mifery. Rom. 5. 6. For when we were yet without fir ength , in due time Chrijl dyed for the ungodly. N this Chapter there are two parts; in the firft the Apoftle layes down the comfortable fruits and friviledgcs of a juftified eftat: ; in the fecond he argues the frmmffc of thefe com- forts, becaufe they are fo rich that they are Ccarce credible^ and hardly received. The firm- neffe and fomidrejfe of thefe comforts rheA- poft'c reprefcnteth by a double cemparifon. 1. By amfarin^ Chr fi with Ch i-h and 2. ( h'fl with z/fdam. Ckr'ft with [h fi, or one b eft that we have by him with another,from the Text to ver. 12. r-hen Christ with Jdam\ the fecond tsfi.am with the />/, to hj end of the Chapter. I comparing Cbrift torith C'/rz/fr, three contentions db> occur.. 1 Theeffcacyof his love towards w$ before jv ft ific At ion , with the $erm.io. out ofthjt vufery. '±0 1 the efficacy of his love towards Rafter jifttficat ion; the argu- ment ftandeth thus ; it Chrift had a lov. to us when fwmfi , and **b his love prevailed with him to die for us, much more may we ex- pect his love when xmAt friends ; if when we were in //> and mi* ferj,'fhiftlep9 auidhetptepy Chrift hid the heart to die for us , and to take us with all our faults ; will he caft us off after we are j \i perpetual, pr fdi obedience is wd iff exec- ably required; he muft continue in all things with all the heart, ar.tl that continually ; if he fails in one point, he is gone; this is perfonaily exafled of all men , as long as they ,;biJe une'er Adams Covenant 1 he that doth them (hall live in them , and hef-.d that Jim. es fhall dy\ Now if £od fhould call us to an account , for the moft Inofenftve day that ever we palled over, wh.u would become of us } Pfal. 130.3. lftho:ifoiildeftmark inlqi;ities^ O Lord, , . Yc&ttsw^9**i*ift*'*^ better never born, than to b: liable to that in curialht a ' judgement , when the Law nSall tale the (inner by the throat, and |»le to make a fay, 1' ay me that thou oweTr ; what ihall the poor wretch do ? fo hotddcicixc. that here we are without firength , altogether unable to come up to the obedience of the Law of work/. Rom. £3, The Law can make Serm, I o. out of that mifery. 205 make nothing perfcB, because 9tU become weak^ through our ftefy^ tofalnmaniceftablifheth a conrfe ef punifying fin, not of taking away fin \ we may increafe the debt, but we cannot Lffcn it j if #J%L our obedience were exalt for the future^ ( let us fuppofe it J yet the paying cf new debts doth not quit old /cores ; they that could not keep themfelves when imire and innocent , cannon recover themfelves when loft and fain. 2. The penalty it infliils , £urfed is. every one; how curred> curfedin all that he hath, Deut. 28. 15, 16, 1 7, 18- All his enjoyments become a fnare, and temporal comforts do but harden him, and prepare him for a greater milery. Curfed in ail that he doth ; his prayer is turned into fin } his hearing, the favour of death unto death ; all his toyle and labour in outward iervice is to nopurpofe. Frov. 21.27. The facrifice of the wicked k abomi- nation y how much more when he bringeth it with a wicked mind? At the bell 'tis but an abomination, Cod will not accept an offe- ring at his.iiands, much more when 'tis pdluted with fitful and evil aimes ; but this is not all; he is curfed for evermore , the Law bindeth him over body and font to (verUftixg torments , and in time he fhall hear that dreadful feme nee , Matth. 25. 41. Go ye curfed into ever la fling fire prepared for the 'Dive I and his ^Angels ; there is but the fender thread of a fraile life that hinders the execution of this femerceupon him ; a finner ftands upon the very brink of hell, and ever and anon is ready to be caft in, where he fhall eternally lie under the wrath of God ; fo that here we are without ftrengrh,becaufe we cannot fatisfle the juftice of God for one fin, but are alwaye s fatiifying^ and can never be laid to biavt fatitfied ; like a poo: man that pays a debt of a thou- fand pounds by a farthing a week. 3. Confider how this works with him; an exatlion of duty un- derfo fev.re a penalty , doth either terrife,or Hupifie the confei- ence; hz that efcapeth the one, fuftereth the- other ; or elfe thirdly, d'th irritate corruption ; or fourthly, obtrude us upon a fitrijb d fjfiir-y Co as to give over all ende