A 555018
2
DEO REIPUBLICA ET AMICIS,
In tali nunquam lassat venatio sylva.
Gorge Duffield A.M
A.D.1884.
TTTTT
Tappan Presbyterian Association
LIBRARY.
Presented by HON. D. BETHUNE DUFFIELD.
From Library of Rev. Geo. Duffield, D.D.
བན་དང་ཆོ་མགས་ཟ་ཁ
BX
5201
Al
234
MiU.
3:1598-1682, comp.
THE
Morning Exercife
2003 METHODIZED;
Or certain chief
HEADS and POINTS
OF THE
CHRISTIAN RELIGION
Opened and Improved in divers
SERMONS,
BY SEVERAL
Minifters
OF THE
CITY OF LONDON,
In the Monthly Courfe of the MORNING
EXERCISE at GILES in the Fields.
MAY 165 9.
Chef The
Ecclef. 12.11. The words of the wife are as goads, and as vails fastened
by the Mafters of Aſſemblies, which are given from one (hepheard.
LONDON, Printed by E. M. for Ralph Smith, at the fign of
Bible in Cornhil, near the Royal Exchange. 1660.
ne
BX
520
Ai
CRU
*************
To the Right Honourable,
CHARLES, Earle of WARWICK;
NICHOLAS, Earle of SCARSDALE ;
PHILIP, Lord WHARTON; JOHN
GLYN, (late) Lord Chief Juftice of ENGLAND;
Sir 70HN BROWNLOW Baronet: And to the
Right Worſhipful 70 HN CREW Eſq; GILES HUN-
GERFORD Efq; 70 HN PIT Èfq; THOMAS
KOBINSON Efq; And to the rest of the Nobility
Gentry, and others the Inhabitants of Giles in the Fields:
Grace, Mercy and Peace, from God the Father, and our
Lord Jesus Chrift.
Right Honourable and Beloved,
:
T is no ſmall 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 him in the
Morning; when I awake I am ſtill with thee,
faith holy David, Pfal. 139. 18. Before earthly
things break in upon us, and we receive impreſſions
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
A 3
prostituted
дозн
The Epiſtle Dedicatory.
!
proſtituted to baſer objects. When the world gets
the start of Religion in the Morning, it can hardly
overtake it all the day; and fo the heart is habitua-
ted to vanity all the day long; but when we be-
gin with God, we take him along with us to all the
bufineffes and comforts of the day; which being
Seaſoned with his love and fear, are the more sweet
and favory to us.
If there were no other benefit of the Morning Ex-
erciſe, than to be an help to us in this fetting the
mind on work upon holy things, before it receive
taint from the world, and the distraction of our or-
dinary affairs, it ſhould upon that account be a very
welcome gueſt 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 occafion through Gods bleffing of ma-
nifefting the Unity and Brotherly accord of the
Minifters of this City; whileft by their mutual la-
bours they ftrengthen one anothers hands in the
Lords work; and by a joynt teftimony confirm
thofe truths which each one apart, difpenceth to his
onn Auditory; for in the mouth of two or three
2 Cor. 13. 1. Witneſſes fhall every word be eſtabliſhed,
Befides, that by the courfe which this Exer.
cite bath hitherto held, each Auditory cometh to
bave a taſte of the feveral gifts which one and the
fame
The Epiftle Dedicatory.
ges of the
fame Spirit diſpenſeth for the uſe of edifying ;
and this not without fome conformity to the antient Other fruits
pattern, where the ſeveral Congregations of the and advanta
Jame City, were not plures Ecclefix Collaterales, Morning Ex-
divers Sifter-Churches, but one and the fame ercife, fee in
the Introducti-
Church, meeting by parts in feveral places, fed
and fupplied by Officers in common, who by turns
in each place difpenced the word to them, having their
Government in common,
Now this Morning Exercife bath the Lord once
and again fent amongst you; there is a Providence
that goeth along with Ordinances; the journeys of
the Apostles were directed by the Spirit, as well as
their doctrines, Acts 16. 7 The course of this
Exercife, though it hath been ordered by mans
choice, yet not without Gods direction.
To you is this word of Salvation fent, (faith
boly Paul, Acts 1. 26.) not come er brought,
but SENT; and that as a meffage from our hea-
venly Father, without whofe providnece a Sparrow
falleth not to the ground. Now it concerneth you to
See what ufe you will make of it: Sermons dye not
with the breath in which they were uttered; If
the dust of the Preachers feet bear witneſſe againſt
the defpifers of the Gospel,their Sermons much more;
Matth.10.14,15. Wherever the Word is preached,
'tis ius pagrieur; for a teſtimony;how for a teſtimony?
either
07, 1,to-
wards
Stead.
The Fpiftle Dedicatory.
either to them, Matth. 24. 14. or againſt them.
Mark 13.9. God keepeth exact account or reckoning
what means and advantages each place or people
have enjoyed: Three years have I come ſeeking
fruit, Luke 13. 7. alluding to the three years of his
own Miniſtry, which then were fully elapfed. This
SECOND Miracle did Jefus in Canaan of
Galilee, John 4.54. He taketh notice of a first and
a fecond; fo 2 Pet. 3. 1. This SECOND
Epiftle write I unto you; and Jer. 25. 3. Theſe
THREE AND TWENTY years have
I fpoken the Word of the Lord, rifing early,&c.
Yon fee God keeps a Memorial how many years the
Gospel hath been amongst a people, yea, every day is
upon account; for fo it is added,even unto this day.
What preffing Exhortations you have had; how
many, and how long you have enjoyed them, all is
upon the File; therefore it concerneth you to fee that
all this be not without fruit, and jome notable good
effe&; that your account may be with joy, and not
with grief and ſhame.
The rather I urge this, becauſe the Exerciſes of
this Month have not been ordinary Morning Exer-
ciſes, but all the Arguments were picked and cho-
fen, (as the Preacher fought to finde out ac-
ceptable words, even words of truth, Eccl.13.10.)
and difpofed into a certain order for the greater bene-
fit.
The Epiftle Dedicatory,
fit. It is obferved that the Pfalms of David that are
alphabetically diſpoſed, are moſt exac in the com-
poſure ; ſo I hope I may ſay without offence, theſe Ser-
mons digefted into a method, are the more accurate;
with what perfpicuity and firength they are managed,as
to the Doctrinal part, and with what warmth and vi-
gour as to the Application, I cannot ſpeak,being ſtrict.
ly enjoyned filence by my Brethrens fevere modefty; but
the World will judge, and you I hope will evidence by
your own growth in grace, and the knowledge of
our Lord Jefus Chrift.
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 be ſubjected
to your view and more deliberate conſideration : I
fay they are written not only for the Churches ufe, but
yours in fpecial; and oh that they may be written upon
your hearts, engraven there with a durable Character,
fuch as fhall never be defaced!
Honourable and Beloved, I hope I need not preffe any
of you to get theſe books into your houses; I can
1
efily prefume it of the abler fort amongst you; and
would earnestly preffe it upon the meaneft,even the fer-
vants in your Families, that they would abate not only
of fuperfluous expences, but deny themselves fome-
what even of their ordinary conveniences,to purchaſe
theſe Sermons ; which, if the Miniſtry ſhould fail,(a
judgement
The Epiſtle Dedicatory.
judgement which England was never in ſuch danger of fince
the Gospel was reſtored) and all other helps both in pub-
lick and private ſhould be cut off, which God forbid; yet
this one Book, next to your Bible, would be a ftock of
Divinity which might furniſh you with the knowledge of the
Effentials of Religion, and be like Manna to you in the Wil-
dernelle, till you come to Canaan.
To that end therefore, that which I would with greateſt ſe-
rioufneffe urge upon you, is to get the ſubſtance and power
of the truths contained in them into your hearts,and ſo to incul-
cate them, eſpecially the general heads of them upon your chil-
dren and fervants, that they may be trained up in the know-
ledge of thefe vital principles, which are of fuch use for the
begetting and increafing of the life and power of godlineffe.
It will be fad, if what was chiefly intended for your uſe, ſhould
finde leaſt fruit amongst you; and that which is a common
good, fhould be not a Monument only, but the aggravation
of your unfruitfulneflè.
But I hope better things of you my dearly Beloved, and things
which accompany falvation, though I thus fpeak The good
Lord who bath put this price into your hand, give you an
heart to prize it, and to improve it; that you may not re-
ceive this grace of God in vain. In this hope I commend
you to God,and to the Word of his grace,which is able to
build you up, and to give you an inheritance among all
them which are fan&tified. I am
Yours in the fervice of the Gofpel,
THOMAS CASE.
The Preface to the Reader.
Ot to increaſe the number of Books already grown in-
to a burden,and more apt to diſtract minds with their
variety,than to edifie them with their Contents;but
for a publick teftimony to the truth of the Gospel,and
to inform the ignorant,doth this Piece crowd into the
World. Had many of the Brethren adhered to their own private in-
clination,and firſt aime in this work, thefe Sermons had only been
publiſhed by word of mouth to the Auditory that then attended on
them. To write to the World, is apprehended by them as a
thing very diftin&t from preaching to a company of a few broken-
hearted Chriſtians, (who were willing to take this help along with
them in their way to heaven) and to need more exactneffe of care
and preparation.
But upon the ſtrong importunity of the Auditors, (fome of
them perfons of great worth and honour) carrying with it the
face of a Call from God, as valid as that which firſt invited them
to the work, they were contented against their own private incli-
nation to yield to this way of publication for the profit of others
but with theſe C AUT 10NS.
First, That it be fignified, that it was not intended to make up
a Map or Compleat Body of Divine Truths, but only to handle
fome more neceffary points, till Providence ſhall give opportunity
to confider the reft.
Secondly, That it was not defigned to diſcuſſe theſe points in «
Polemical, but pofitive way; and futable to a popular Auditory.
Thirdly, That it be understood that the Brethren that preached,
were not acquainted with one anothers ftudies; but did every one ex-
preffe his own fenfe in the point recommended to him.
;
Fourthly, That this be not interpreted to be the work of the
2
whole
To the Reader.
whole Body of the London-Minifters,but of fome of them,which
they reprefent with the more tendernes
not
Partly, that the other very Reverend Brethren, who were
were bo
employed in this Turn and Courfe of the Morning Exercife,
may not be charged with their weakneffes.
Partly, becauſe they have not without fome regret obſerved
that the larger English Annotations,in which but fome few only of
the late Affembly, together with fome others; had an hand, are
generally afcribed to the whole Affembly, and ufually carry the
name of the Aßemblies Annotations, as if done by the joynt
advice of that grave and learned convention.
Fifthly, That fince the preaching of theſe Sermons, there
hath been no general review, but every one took care of tran-
fcribing his own Difcourfe, and fending me the Copy, accordingly
I fent it to the Preffe.
Sixthly, That if any of thefe points feem not to be difcuffed
according to the full latitude and worthiness of the fubject, it be
remembred that each Exercife was to be punctually confined
within the ftraits of an houre; in which time there was no room
for larger excursions.
Under the ſeverity of theſe terins, my Brethren have conſented
that I ſhould (if I faw fit) expofe their labours to publick view,
which I do with all chearfulneffe; Partly, that the world may be
conſcious to our Unity, foundneffe in the faith, and fobriety af
-judgement: And partly expecting from thence (I will fay it,
notwithstanding the reſtraints their modefty hath laid upon me)
no small increase and return of fruit. The Lord by his good
Spirit guide you into all truth.
Yours in our Lord Jesus,
THOMAS CASE,
The particular heads in Divinity difcuf-
fed in theſe ſeveral Sermons,
theſe.
SEmm
are
Erm. I. Introduct. Methodical fyftems of the special m
points of Chriftian Religion, uſeful and profitable for
Minifters and people.
Serm. II. That there is a God.
Serm. III. The Trinity proved by Scripture.
Cafe
Page 1.
P.39.
Jahr
p.65. Sacomb
nood n
работв
Serm. IV. The Divine Authority of the Scriptures. p. 85,
Serm. V. Man created in an holy, but mutable ſtate. How
Serm. VI. The Covenant of Works.
P. 105.
Cooper.
P. 120.
Serm. VII. The fall of man; or peccatum originale ori- willy.
ginans.
P. 134.
Serm. VIII. Original fin inhering; or peccatum origina-
le originatum.
Serm. IX. The mifery of mans eftate by nature.
rind
p. 149*
P. 173.
watting
Serm. X. Mans impotency to help himself out of mife- mantar
xy.
Serm. XI. The Covenant of Redemption.
Serm, XII. The Covenant of Grace.
P. 202.
p.216. ↑ facomb
233. Annchley
P
Sem. XIII.
whiteter
Serm, XIII, The Mediator of the Covenant, deſcribed
()
his Perfon, Natures and oftest
meriton Serin, XIV. Chrifts Humiliation,
Taylor Serm. XV. Chrifts ſtate of Exaltation.
defcribere
P. 261.
P. 258. alias 278.
P. 305.
Poola
white
Serm. XVI. The Satisfaction of Christ.
337
P.353.
Lyve:
Serm. XVII, of Effectual Calling.
Serm.XVIII. The true Believers union with Chriſt. P. 377.
Gibbons Serm. XIX. The nature of Fuſtification.
P.493.
Drake Serm. XX. The Believers Dignity and Duty,`or. High
Birth, and Honourable Employment,
Par fone Serm, XXI. Saving Faith.
Guflon Serm. XXII. Repentance not to be repented,
shofforts
P.433.
P. 455.
485.
Senn. XXIII. of Holineſſe its nature and neceſſity. p.354.
Calanie Serm, XXIV. of the Reſurrection.
P.577.
Wyon· Serm. XXV. The Day of Fudgement afferted.
P. 605.
Aan Serm, XXVI, of Hell.
word. Serm. XXVII. of Heaven,
P. 621.
P. 647.
Cafe Serm. XXVIII. The Conclufion,
Pa619.
THE
I
The INTRODUCTION.
2 TIM. I. 13.
Hold fast the forme of found words which thou
haft beard of me in faith and love, which is
in Chrift Jeſus.
on Cafe
Twas the Character which our Lord gave of John
the Baptift, He was a burning and a ſhining light:
Such should every Minifter of the Gospel be;
ſhining with light, and burning with zeal; he Joh. 5. 25,
ſhould have an head full of truth, that he may
diffeminate and ſcatter beams of Gospel-know-
ledge into the dark world; and an heart full
of love, to that truth which he holds forth to others; that what
he publisheth with his lips, he may be ready to witneſſe with his
life, and to feale up the teftimony of Jefus with his dearest
blood.
Both thefe, our Apoftle in this Chapter, (after a paffionate
falutation in the five firft verfes) commendeth to Timo-
thy, fcil.
1. To look to his light; by stirring up the gift of God that
was in him.
Timothy muft not fuffer his gifts to lie fleeping under the ashes; +d'vα(@πUg6]
but muſt blow them up,(as the word fignifieth) into a fire,by ſtudy, ignem fopitum
prayer and execriſe.
fufcitare.
B
3. He
2
Serm. I.
The Introduction.
Ver. 8.
Rom. i. 16.
Ver. 8.
Ephef. 3. 8.
may
2. He calls upon Timothy to look to his zeal, that that
not be extinguished; but that his heat may be equal with his
light: And this he doth two ways.
1. Negatively.
2. Affirmatively.
1. Negatively; Be not ashamed of the testimony of the Lord,
nor of me his Prifoner.
Minifters of the Goſpel muſt neither be a shame to the Go-
fpel, nor ashamed of the Gofpel; no, although attended with
disgrace and perfecution from the reprobate world. And what
herein he commends to Timothy, he firſt practiſed in his own per-
fon, ver. 11. Though he was a prisoner for the Gospel, yet he
was not ashamed of the Gospel: I suffer, &c. nevertheleſſe I am
not ashamed.
2. Affirmatively; The Apoftle exhorteth Timothy to prepare
for perfecution; Be thou partaker of the afflictions of the
Goſpel.
The Minifters of the Goſpel ſhould be fo farre from being fcan-
dalized at the fufferings of their leaders, that they fhould be al-
ways difciplining themfelves for the fame warfare; to preach the
Croß of Chrift, and to be ready alfo to bear the Croffe, makes a
compleat Minister of the Gofpel.
This the Apoſtle urgeth upon a three-fold account.
1. A good Cause.
2. Good Company.
3. A good Captain.
Timothy and other Evangelifts, they have no reafon to be
afraid or afham'd of their fufferings; for,
1. They have a good Caufe, ver. 12. For the which cauſe I
fuffer; what Cauſe is that? why, the Gospel, ver. 10. And this.
he prefents under a twofold commendation.
1. The glory of the Gospel.
2. The manifeftation of that glory.
1. The glory of the Goffel: As having wrapt up in it the
unfearchable riches of Jefus Chrift; grace and glory,holineſſe and
happineffe: He hath faved us, and called us with an holy cat--
ling. Believers have begun their everlafting falvation on
this fide heaven..
2.. The
Serm. I.
3
The Introduction.
2. The manifestation of that glory: It was given from eter-
nity; but it is reveal d by the appearance of our Lord and S5-
viour in the flesh; it lay hid in Gods purpofe; but it is brought
to light in the Gospel, ver. 9. 10. Such a glorious gift, and fo
gloriously unveiled is worth, not only our fwear, but our blood;
not pains only, but perfecution; yea, to fuffer in ſuch a cauſe, is
not more our duty, than it is our dignity.
I
9.10.
2. They have good company: Saint Paul himſelf is in the
Van of them; who though an Apoftle, by extraordinary miffion
and commiffion, ver. 11. yet was not only a Preacher of the Go-
ſpel, but a Sufferer for the Gospel,ver.12.For which canfe I juffer
these things: what things?fcil.Imprisonment and affliction,ver.8. A
Sufferer,and yet not ashamed of his ſufferings: Nevertheleſſe I am
not ashamed. They may be ashamed of their fufferings, that fuf- Caufa facit
fer for finne; but fufferings for Christ and his Gospel, are mat- Martyrem, now
ter of triumph and rejoycing, 1 Pet. 4. 13, 16. Here is encou-1 Pet. 4, 15-
ragement for Gofpel-fufferers.
And Thirdly, They have a good Captain: Jelus Chrift the
Captain of our Salvation. Who, that he might intender his own
heart towards his fuffering-followers by his own experience; was
made perfect through fufferings; and accordingly he is very tender
pæna.
of, and faithful to all that endure perfecution for his fake; this Heb. 2. 10ì
was a ground of the Apoſtle his confidence, I am not ashamed;
for I know whom I have believed: I know him by report, and
I know him by experience: I know his faithfulneſſe, and I know
his All-fufficiency: 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: I may be a lofer for Christ, I fhall be no lofer by him;
whatever I lay down now, I shall take up again one day, with
the advantage of immortality; he will keep the trust I have com-
mitted to him; it is but equity that I fhould keep the truft which The macang Ta
he hath committed to me; even the glorious Gospel of the bleẞed Onxny us.v.12.
God committed to my trust; committed to me upon thofe very Thy xanny α-
termes, that I fhould not only publish it with my lips, but attest exxarabuxur.
it with my blood.
Thus in his own perfon the Apoſtle fets Timothy and his Suc-
ceffors a Copy, and an Encouragement; which he windeth
i
B 2
up,
τὴν καλὴν τα
Ver. 14.
1 Tim. I. II.
4
Serm. 1.
The Introduction.
Lypes
ϋγιανόντων
lavov
λόγων.
fam
up in the words of my Text; the sum of the Preachers
duty.
te
Hold fast the firme of found words, &c. q. d. "The pre-
"mijes confidered; let neither pleasures nor perfecution; the love
of life, nor the fear of death, take thee off from a faithful and
t vigorous discharge of thy Minifterial office; but whatsoever
(C it may cost thee,
Hold fast the form of found dottrine, &c.
Briefly for the opening of the words.
The form ] Uπolúnway in the Greek, it fignifies a Module or
Platforme, a Frame of words or things, methodically difpofed;
as Printers fet and compofe their Characters or Letters in a
Table.
Words] By words, we are to underſtand doctrine, evangelical
truths, the principles of Chriftian Religion.
Sound] And they are called Sound words, either from the in-
trinfecal nature, when they are purely taught and delivered; E-
vangelical truths without mixture; the principles of Religion in
their native purity and fimplicity; Truth and nothing else but
truth. Or elle found words, from their effect and operation, be-
caufe they be of an healing vertue and influence, like the waters
in Ezekiels vifion, that iffued out from under the threſhold of
*Ezck. 47. 1. the Sanctuary; which healed wherever they came.
* Ver. 9.
I.
which thou hast heard of me] It may be underſtood of the
whole Platforme of Gopel-doctrine in general. Or,
Elfe (very probably) of a Collection of fome principal points
of Religion, which the Apoftle had methodically digested, and
either preached in Timothy his hearing, or drawn up in writing,
and committed to Timothy as a trust and treasure, not only for
his own help and direction in preaching, but to tranfmit over to o-
thers, for the ufe and benefit of fucceeding generations in the Church
Tŵy Handy ma- of Chrift, fo called in the next verfe, That good thing which was
@narulum. committed to thee; and fo expounded, chap. 2. 2. The things
1 Tim.6.20 which thou hast heard of me amongst many witneſſes, the fame
commit thon to faithful men who shall be able to teach others
alfo.
Hold faft] Creek, ; the word hath a double fignification;
feil. to have, and to hold; and both of theſe the Apoſtle com-
mends to Timothy; namely,
1. To
Serm. 1.
5
The Introduction.
1. To have fuch a firm or collection of Gofpel-doctrines, as a
Type or Exemplar to which he fhould conforme in his Miniſtry.
2. To hold it; i. e. to hold it fast, Not to swerve from
it in the course of his Miniftry, but pertinacionfly to ad-
here to it; not to fuffer it to be corrupted by men of erroneous
principles, nor to part with it upon any termes in the world; but
to stand by it, and own it againft all oppofition and perfecution
whatfoever.
This I conceive to be the fenfe of the words; which thus ope-
ned, may afford us ſome ſuch
Doctrinal Dbfervations as thefe;
›
1. Do&t. Evangelical words are found words ; Or :
All Gospel-truth is of an healing nature.
Dot. Là
2.Doct. It is of great use and advantage boh for Minifters and pri- Doct. zo
vate Chriftians to have the main fundamental truths of the Go-
pel,collected and digefted into certain Modules of Platforms ; Or ·
Methodical fyftems of fundamental Articles of Religion, are
very profitable both for Minifters and people.
3.Doct.Such Forms and Modules are very carefully and faith fully
to be kept.
4.Doct. Faith and Lobe are as it were the two hands, whereby
we may hold fast Gospel-truth.
Other doctrines befides thefe might be raiſed from the words ;
but theſe are the main, and lie visibly in the face of the Text: And
I intend to speak only to the fecond and third doctrine; the one
(now) at our extrance upon this Morning E.cercife; the other,
at the Clofe, if God permit.
The first and last of thefe doctrines may be of ufe in the hand-
ling of theſe two In which doth lie the main defigne, as of the
Apoftle here,fo of the work which falls to my thare in this month-
ly fervice. I begin with the first of them, fcil.
Dos. 1. Methodical fyftems of the main and special points of the
Chriſtian Religion, are very ufe ul and profitable both for Minifters
and people.
In the managing of the doctrinal part of this Obfervation, I
fhall only give you two demonftrations.
1. Scripture-pattern.
2. The usefulxeffe of fuch Modules.
1. Scripture-pattern.
Dot
Do&. 4.
1. Doct.
I. Den.
B 3
The
6
Serm. I.
The Introduction.
The whol:
Scripture is a
large Module
of faving truth.
Joh.18.37.
The Word of God is full of fuch Maps and Modules of di-
vine truths neceffary to falvation.
The whole Gospel (in general) is nothing but the great Plat-
form or Standard of faving doctrine. It was the great end and
errand of Chrift his coming into the world, to reveal unto us the
truth of God; fo himself teftifieth, John 18. 37. To this end
was I born, and for this caufe I came into the world,that I should bear
witneſe unto the truth. It took up one whole entire office,where-
unto he was anointed of his Father; his Prophetical Dffice; so he
was named many hundred years before his Incarnation by Mofes .
A Prophet ſhall the Lord your God raise up unto you, like unto
me, him shall you hear. The office of a Prophet was not only
to foretell things to come; but to reveal the mind of God, ac-
Aaron is call'd, Cording to the import of the Hebrew word Nabi, which fignifi-
et han Interpreter.
As Exod. 7. 1.
Joh. 1. 18.
Thus Jefus Chrift came to be an Interpreter of his Fathers mind
unto the world. No man heth feen God at any time; the onely'
begotten Sonne which is in the bofome of the Father, he hath de-
clared him; égnyúcaro, he hath expounded him; The whole Co-
fpel which Chrift preached was nothing elfe as it were but a pub-
lick testimony of the fecret tranſactions between the Father and
the Sonne concerning mans falvation; a tranfcript of that truth
which was in the divine understanding from all eternity, John
8. 38. & 15.15.
And accordingly it is obfervable that the Sermons which Chriſt
preached in the days of his flesh, have more of doƐtirne in them,
than of perfwasion; more of the Teacher, than of the Paftor; as
more futable to his Ministry, wherein he was to lay down a
Module of Gospel-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 Christ was fent from God to reveal unto us the mind and will
of his Father, and to be believed in all he delivered unto us; all
other Apoſtles and Minifters of the Gospel are but Deputy Wit-
neffes to make report of Chrifts affidavit to the doctrine of
*Novum Testa- falvation.
mentum in ve-
And it is yet further remarkable, that this doctrine which Jefus
tere velatum Chrift left us in the Gofpel, is nothing elfe as it were, but a
wetus in nove Comment or Paraphrafe of what was preached by Mofes and the
✔evelatum,
>
Prophets
Serm. I.
7
The Introduction.
*
*
* Matth. 5.18.
*
Prophets in the Old Teftament; as he came not to destroy the
Law and the Prophets, but to fulfill them; fo he came to expound
and reconcile them with the doctrine which he himſelf taught;
thus it is recorded by the Evangelift, that beginning at Mofes,he Luke 24. 27.
expounded unto his Difciples in all the Scriptures the
things
concerning himſelf. So that the refult of all this in general, is
this, that the holy Scriptures of the Old and New Testament are
nothing else but a full and perfect platform or Module of divine
truth; given to the Church at first by Chriſt himſelf the
Chrift himself the great Pro-
phet, and tranſmitted by the Miniftry of thofe who were fuccef-
Gively the Amanuenfes or Secretaries of the Holy Ghost; from
which no man is to recede upon pain of damnation.
But now more particularly, we may obferve, that befides this
great univerfal Map or Synopfis of divine truth; there are to be
found in Scripture more compendious and ſummary abßiraits, and
abridgements containing certain of the main heads and points of
faving doctrine, methodized into leffer bodies and tables for the
help of our faith and knowledge.
2 Pet. 1. 21.
fuch Modules.
And we find them accommodated by the Penmen of the Holy Two ends of
Ghoſt, to two ſpecial ends and purpoſes.
1. To inftruct the Church and people of God in the more
ceffary and fundamental points and principles of Religion.
ne-
2. To antidote beleevers against the infection and contagion of
unfound doctrine which have crept into the Church in the Jeveral.
ages and fucceffions thereof.
Of the first fort,
To informe
In the Old Testament, (though in a larger volume) is the book the Church in
of Deuteronomy, which being interpreted, is the repetition of the the principles..
Law. And becauſe that (being fo large) might feem too great of Religion.
a burden to the memory; Behold, God himself. hath contracted
it into a very brief, but full molu,is, or Module in the ten
Commandments; which are called ten words,Deut.4.13.becaufe7777
they are the briefeft Epitome of the Law.
עשרת
The ten Com-
mandments, a*
And thus our Saviour as he laid down the great and larger brief abstract
draught of Gospel-doctrine; fo alfo in his Sermons he hath left of the whole
fome ſhorter forms or types of neceflary points and principles of Law.
Religion;exempli gratia;in his first Sermon after he entred upon ThreeModules
his publick Ministry, he hath drawn up three very conciſe and moft Chrift in his
excellent Modules.
delivered by
firft Sermon..
The
8
Serm. I.
The Introduction.
r. Of beati-
rudés, Mans
Summum bo-
mum.
Credenda,
Facienda,
Petenda.
οὕτως ἔν
προσεύχεθε.
method in
The first Module contains the beatitudes. A list of parti-
culars, wherein mans true and chiefest happineffe doth confift
Matth. 5. from the third verfe to the twelfth; wherein he doth
totally croffe the judgment of the blinde world; writing blef-
feda JJ where the world writes woe; and wo, where the world
writes bleffedneffe.
Theſe we may call the credenda; Articles of faith to be be-
lieved by all. thoſe that would be accounted Chrifts Dif-
ciples.
The jecond Module contains a list of duties; things to be
done by every one that would be faved. This our Saviour doth, by
afferting and expounding the Moral Law ; from the feventeenth
verfe to the end of the Chapter; confuting and reforming the
falfe gloßes which the Scribes and Pharifees had put upon the ten
Commandments, thereby making the Law of God of none
effect.
And theſe we may call the facienda things to be
>
done.
The third Module contains a list of petitions, which in the
fixth Chapter, from the ninth verfe to the fixteenth, he commends
to his Difciples, and in them to all fucceeding generations of
the Church, as a form or directory of prayer: Not that Chrifti-
ans should (alwayes) confine themselves to the words, but con-
form to the matter in their fupplications at the Throne of grace.
After this manner pray ye:
And theſe we may call the petenda, things to be prayed
for.
The holy Apoftels tread in our Saviours (teps; you may obſerve
The Apoſtles in all their Epiftles, that in the former part of them, they (ge-
their Epiftles. nerally) lay down a Module of Gospel-principles, and in the latter
The Epiftle to part a Module of Gopel-duties. The Epistle to the Romans is
the Romans, upon this account juſtly called by ſome of the Antients, The Chit-
the Chriftian tans Catechifme:
Catechisme.
As containing an uzors, or lift of the chief Articles of
the Christian Religion; for although the principal defigne of the
Apoftle be to difcufle that prime Evangelical doctrine of juſtifica-
tion, in the negative and affirmative part of it. Neg. not in
works. Affir. in a free gratuitous imputation of the righteouſneſſe
of Chrift applied by faith; together with the grounds, evidences,
and
Serm. 1.
୨
The Introduction.
and fruits thereof, yet occafionally according to the wiflame gi-
ven unto him, he doth with a mot profound and admirable art
interweave other deep and fundamental points of Religion;
fcilicet
A parallel between the (a) two Adams.
The doctrine of Original finne.
The corruption and depravation of (b)nature.
a Chap. 5.
bChap.7.
The doctrine of grace, chap.7.
The merit and efficacy of Chrifts death and refurrection.
The doctrine of AF FLIČTIÓN, and the uſe of it to
Chap. 6.
believers.
Chap. 8.
The myſteries of Election and Predeflination.
Chap. 9.
Chap. 10.
The excæcation and rejection of the Jews.
The vocation of the Gentiles, with the reftituion of the feed Chap. II,
of Abraham, &c.
And when he hath finished the Torun@ors of doctrinal principles,
he winds up the Epiftle with a fhort, but full delineation of Evan-
gelical duties; wherein he doch bring down thofe principles unto
practice: The former part of the Epiftle is the DOCTRINE,
the latter part is the USE; I befeech you therefore brethren by
the mercies of God, &c.
*
*
The whole Epiftle to the Hebrews is nothing elfe as it were,but
a delineation of the THREE OFFICES OF JESUS
CHRIST; King, Priest, Prophet. Eſpecially his Priestly office The Epifle to
with a molt profound, and yet dilucid Expofition of thofe the Hebrews
Levitical types and figures, which did more obfcurely fhadow Heb. 10.1.
forth Chrift under the Law; fo that in that Epistle, as in a Table
Chriſtians may behold the Law to be nothing else but Evangeli-
um velatum, veiled Gospel; and the Gospel to be no other thing
than Lex revelata, unveiled Ceremony, or the Law with the
Curtain drawn.
But there be divers fhort Modules or Compendiums of Chriftian
doctrine occafionally delineated by the Apoftles in their ſeveral
Epiftles.
In the Epistle to the Galatians,within the compaffe of five ver-
fes,the Apoſtle gives two full Catalogues or Lifts, chap.5.
The one of finnes, ver. 19. 20, 21.
The other of graces, ver. 22.23.
C
In
10
Serm. I.
The Introduction.
Ver. 22.
Ver. 25.
Chap. 6.1.
Ver. 4.
Ver. 5.
Ver. 9.
}
Ver. II.
Ver. II.
Ver. 11.
Ver. 12.
Ver. 12
Ver.. 13.
In the Epiftle to the Ephefians, chap. 5. & 6. you have an ex-
cellent and compleat Module of Relational duties; Of
Wives towards their husbands.
Husbands towards their Wives.
Children towards their Parents.
Parents towards their Children.
Servants towards their Mafters.
Mafters towards their fervants.
The Epiftles to Timothy give us a type or table of Miniſteri-
al offices and qualifications; yet fo, as most beautifully adorned
with other moſt precious Evangelical principles; the fum where-
of is CHRIST, 1 Tim. 1. 15. This is a faithful faying, &c.
And the principal comprehenfive parts, FAITH, LOVE;
faith apprehenſive, and love active. Theſe two in my Text, many
learned men conceive to be intended by Saint Paul, as the two
great comprehenfive fundamentals of this worús commen-
ded by him unto Timothy his care and fidelity: Hold faſt the
form of found words; the two main branches whereof are FAITH
and LOVE; but of this more hereafter.
In the Epiſtle to Titus, the Apoſtle will furniſh you with two
fhort, but very perfect fyftems; one in chap. 2. ver. 11.12,13,14.
Where you have
1. Gods grace made the original and fountain of all the good
we expect from God, and perform to God.
2. And this grace iffning it felf by Chrift, for the Salvation of
the creature.
3. And appearing by the Goffel; (there you have Scripture inti-
mated ;) and
4. Teaching us as to the Privatize part of obedience, to de-
ny ungodlineffe and worldly lufts; terms capacious enough
to compriſe H finne.
As to the fofitive part,to live fob rly; implying all perfonal de-
ties for the governing of our felves in our fing! capacity;
Righteously implying all duties to our neighbours;godly, nc-
ting our whole Communion with God in the duties of
his worſhip. More cannot be faid as to the duty of man.
Now 5.The encouragements are either from looking backward.
S forward.
If we look forward,there is the bleffed hope,the full confummation
whereof
Serm. 1.
II
The Introduction.
whereof we receive at the glorius appearing of the g. cat God;
the coming of Chrift to judgment,ver. 13. and there we have Ver. 13.
three grand Articles of faith afferted: 1. Heaven.2.The day of
judgment, 3.The Godhead of Chrift.
If we look backward,we are obliged to obedience,not only out of
hope, but from gratitude, or the great benefit of redemption by
Chrift, ver. 14. and in that we have afferted,
1. Chrifts willingneffe to dye; for he
gave himſelf.
2. The purpoſe of end of his death; to redeem us from all
iniquity.
3. The foundation of an holy life in our regeneration, And hath
purified us unto himself.
4. The nature of a Church, to be a peculiar people.
5. The neceffity of good works, in the laft clauſe,zealous of good
works, ver. 14.
So that in this fhort Map you have a compleat fummary of all
that fundamental doctrine which doth animate and quicken to
the life of belineſſe.
The next body of Divinity according to the exact method of the
Palatine Catechisme, is in chap. 3. ver. 3. 4, 5, 6, 7,8. where
you have,
1. Mans mifery by nature, ver. 3.
2. His Redemption by Chrift, ver. 4. fet forth,
1. By the spring or first moving cause,the kindneffe and love
of God, ver. 4.
2. The falfe caufe removed, not by works of righteousnesse
which we have don. ver.s.
Ver. 141
Chap. 3
3. By the effects; juſtification, juftified by his grace, ver. 7.
Sanstification, he hath washed us in the laver of regenerati- Ver. 5.
on, and renewing by the Holy Ghoft ; ver. 5.
The confummation of all in glory,heires according to the hope of
eternal life. ver. 8.
3. The thankful life in a fruitful courfe of holineffe and good
works, ver. 8. - Affirme confta tly that they which believe in
God may be careful to maintain good works.
Another fylteme of practical divinity you have in the fecond
Epiftle of Saint Peter, chap. 1. ver. 5. 6, 7. Adde to your faith
vertue, &c. By vertue is meant the fudy of holincße, which
there is fet forth by its furniture, and jubjective parts or
branches.
C 2
1. The
Ver. 7.
Ver. S.
Ver. s
12
Serm. I.
The Introduction.
Ver. 5.
Ver. 6.
Ver. 6.
Ver. Z.
}
Second end of
fuch Platforms
ro obviate cr-
your
2 Pet.2.1.
2
Pet 1.12.
in Th Tapson
αληθεία.
1. The furniture of vertue, it is rooted in FAITH, guided by
KNOWLEDGE, armed on the
Right-hand by TEMPERANCE, or an holy moderation in
the pleafures and conforts of the world: On the
Left-hand by PATIENCE against the croßes and inconvenien-
cies thereof.
2. The branches or fub,elive parts of this vertue, are
GODLINESSE, a grace that guideth us in our immedi-
ate commerce with God.
BROTHERLY KINDNESSE,a grace thatdirecteth us in our
duties to our fellow-Saints.
CHARITY, helping us in the duties we owe to all men.
In many other places do the Apoftles lay the Doctrine of God
in one intire view before our eyes, left the minde fhould be di-
Atracted by various and difperfed explications; or by dwelling
too much upon one part, we fhould neglect the other.
A SECOND SORT OF MODULES: Or,
A fecond end and defign of fuch Modules, is, to obviate er-
rors, and to Antidote Chriftians againſt 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.
In oppofition whereunto, the Apostles in their feveral Epiftles
were careful to furnish the Churches with fuch Modules and
Platforms of truth, as might difcover and confute thofe damna-
ble herefies.
Hence the Apoftle Saint Peter calls them PRESENT
most
TRUTHS; that is, Principles of the Chriftian Faich,
ſeaſonable for thofe times wherein they were writ; as every
Church and age had its prefent crrors and falfe doctrines, where-
by the falfe Apost les did labour to und.rmine the truth, and to
Seduce the Profeffors of it; fo the Apoftles in their zal to the
truth, and compaffion to the fouls of men, did beftir themfelves
to Count rmine thofe Sed cers, and to ftablish the Churches in
the faith of Jefus Chrift, by collecting fome pecial heads and
points of Goſpel Doctrine oppofite to thofe errors, and fending
them to the feveral Churches,where they had planted the Gospel.
Theſe the Apoſtle calls the Prefent truth; Thus Saint Paul (a-
mong other places) in his firft Epiftle to Timothy chap. 4. from
the first verfe to the ninth verſe.
The
Serm. I.
13
The Introduction.
The Apoſtle Peter in his fecond Epiftle,chap. 2.throughout.
St. Jude spends his whole Epifle upon the fame defign.
But above all, the Apoſtle Saint John is very large and diftinct
upon this account. His firft Epiftle confifts fpecially of a two-
fold Module or Platform; i.e.
Admodum arti-
1. A form or table of Goſpel Principles.
2. A form or table of Gospel-Evidences; both of them in op- ficiofa est hujus
pofition to the false teachers of thoſe times, thofe Antichrifts, epistole metho
of whofe numerous increaſe he gives them that folemn notice, dus; nam ad
1 Epiſtle 2. chap. 18. verfe. Little children, it is the last time, Chriftiana fidei
and as ye have heard that Antichrift shell come, even now are myfteria &ax-
there MANY ANTICHRISTS.
modum catene
iomata conne-
To Antidote Chriftians against the plague of the falfe do- tuntur, &c,
Arines, which fuch Sectarian Antich rifts had diffeminated, doth Dicfon.
the Apoſtle lay down,
1. An UTOTUTIONS, or PATTERN of Cofpel-principles,
Ex.gra.
1. That God is a God of an infinite univ.rfal perfection and ho-
Lineffe. Chap. 1.ver. 5. God as light, and in him is no darkrefs
at all; This, against them that most blafphemously afferted, (a)The Carpo-
(a) GOD TO BE THE AUTHOUR OF SIN Gratia is taught
&c. against whom allo Saint James contends, Jam. I. ver. 13, fin, and do the
14,15,16,17,18,
2. That conformity to God is an inseparable concomitant
communion with Gol.
' that men muft,
Divels will, or
of elfe they could
>
not enter into
heaven. Epi-
-
phanius.
This against them that were not afraid, to (b) affirm that ju-
ftified perfons being elected, let them live never fo impurely 's mo
do remain in the favour of God, &c. (as fome amongst us, and gas, and after
fuch as would be accounted Stars of the first Magnitude) that him Florinus
a man might have as much communion with God in finne, as in Blafius, Apel-
the duties of Religion. If any man fay, &c. It clearly implies les, Hermoge
there were that did fay fo.
nes, Valentia-
ni, Marcionitæ,
&c. Prifcillianiste Deum affi mant mendacem. Aug. de hærref. c. 70.. (b) Eo tempore
fueruntqui non divimi ocic atem cum Deo,propter peccata cenfebant.The Gnosticks, Ebiotite,&e.
ambulantes 'n teneb, is jactu„baut je D.o placere; falfitas doctrine & twjitude mom tune vi-
gebat non folum,in philofopho,um [cholis, fed & apud bæreticos. Cypre
3. A third principle he layes down, is the doctrine of
corruption, even in the regenerate themſelves. ()
C 3
original (c)Pelagiani ve-
Againft pecca um. Aug.
thofe cont.Mendac,
gaat.originate
14
Serm. I
The Introduction.
* Pelagiani.
Aug.contr.
Mend
(d) Epiphanius
*
thoſe that taught the total abolition of original fin in and by
Baptifme; or that denied the being, or at leaſt the damnable
nature of it; Verſe 8. If we say we have no fin, &c.
4. The neceffity of confeſſion of fin, not only against them (d)
calls the Nova that decried repentance for fin, and con'effion of fin, but a-
tians, Tus polis gainit them that denied pardon to them ()that repent.If we con-
&uilavolas, felle or finnes, he is faithful and just to forgive us our
μετανοίας,
repemance. B.1- fins, &c.
murderers of
fil.de punit. (e) Moatanite, & Novatian:. Jerom. Ep. ad Marcel. de erroribus Montani.
5. He afferts the doctrine of actual finne in the regenerate, a-
gainst them that affirmed that (f) a justified perſon could not
(f) The Simo- fun; or (which is the fame) that God fees no fin in his chil-
nians, Gnosticks dren. If we lay, that we have not finned, we make him a lyar.
and other he- &c. If we fay we have no fin, there's the denial of original fîn ;
reticks of that if we ſay we have not finned, there's the denial of actual fin; both
that there was make up the great herefie of the (g) Catharifts, who held perfect.-
no fin but un- on in this life.
age, taught
belief; that to
>
the juſtified,all things were clean,however they live.vid. Aug.de perfectione justi.c.21 Clem.Alex.
c.conceived the Apoftles after the coming down of the Holy Ghoft upon them,nullis effe pec-
catis aut paffionibus obnoxii Fovinian docebant, justum net leviter peccare. (g)Catharists
in the third Centurie after Chrift.
6. The Apoſtle
gation of the moral
>
vindicates the preceptive obli-
Lam even over justified perfons.
(h) The Simo- Again the Antinomian (h) herefie,which prefumptuously brea-
nians, Carpo- keth even that yoke (alfo) from the neck of the Disciples, Chap.
cratians, Mar- 2. verfe 3, 4, 5. Hereby we know that we love him, if we keep his
cionites, Mani- Commandments.
thes did not on-
ly deny the moral law,but curfe and blafpheme it,as given not by God, but by fome unlucky
nature.
1
So early were theſe poyſonous weeds fprung up in the Church
of God. The other Module which the Apostle layeth down,is a Cata-
logue of Gospel-evidences, certain marks and figns of an inte
A Catalogue reft in Chrift, and of a right and title to life eternal:
of Scriptnre-
evidencés.
theſe.
fuch as
1. Obe-
Serm. 1.
15
The Introduction.
1. Obedience to Gods Commandments, ut fup.
2. Contempt of the world, Ch. 2. 15.
3. Stedfaſtneſſe in the doctrine of the Gospel, verfe 18, 19,
20, -24.
4. Conformity to Jefus Chrift in holineffe.ch.3.ver. 3.
5. Mortification, 6, 7, 8, 10.
6. Love to the Saints, verfe 14. and chapter 5. 2, 10, 11.
7. A believing confeffion* of Gods fending Jefus Chriſt into *Moft blaſ
the world as the promiſed Meſſias; with love to him, and thank- phemously de-
fulneſſe for him, chap. 4.
nied by the si-
In the four firft verfes of the fifth chapter, we have no leffe than monians,Chry-
feven evidences each lincking in with the other, and bearing witweff. &c. Aug. ds.
to the other. As,
1. You have faith in Chrift bearing witneffe to Regeneration;
Whosoever believeth, &c. is born of God.
2. Love to God bearing witneffe to faith. He that loveth him
that begat, &c.
3. Love to the Saints bearing witnefle to our love of God. He
loveth him alfo that is begotten. Augftine underſtands it of our
love to Chrift; but the Context expounds it of our love to the
Saints, for ſo it followeth, ver. 2. where we have,
4. Love to God reciprocally witneffing our love to the Saints:
Hereby we know we love the children of God when we love
God.
5. Obedience to Gods Commandments bearing witneffe again to
our love; And keep his Commandments.
6. Delight testifying the truth of our obedience. His Command-
ments are not grievous.
7. And lafly, Victory over the world bearing witnefle to Rege-
neration; For whosoever is born of God overcometh the world
Verſe 4.
>
It were eafie out of this, and the other two fubfequent Epi-
Ales, to compleat the von was of Gofpel EVIDENCES;
which are not, thus exprefly delineated, that by them only the
Church might defcribe her members: (as fome loofe and vaine
fpirits fancy) but for the members of the Church to try and exa-
mine themselves by, whither they be real and living members
yea or no. It were eafie I fay to adde to the Catalogue; but I
have infifted too long upon the first demonſtration; ſc. Scrip.ure
Pattern.
I.
flolites,Proclites
hæref
16
Serm. I.
The Introduction.
The advanta-
ges of fuch
Modules.
I come now to the fecond demonftration: namely
The excellency and advantage of fuch Forms and Collections of E-
1. For the Or- vangelical truths. And,
nament of the
truth.
In the first place it addes much to the beauty and ornament of the
truth;whither it be delivered from the Pulpit, or from the Prefs
in fuch Syftemes and Platforms, the Hearer or Reader, may,
as in a Map or Table, (fometimes of one fort, fometimes of
another) behold divine truths ftanding one by another in their
Method and Connexion; mutually caſting light and luftre upon
each other.
Every truth fingle, is very precious, and indeed of infinite va-
Lue, as purchaſed with, and ratified in the blood of Chrift; but
to ſee the truths of the Gofpel linked together in their proper
union, facing one another like the Cherubims, Exod. 25. 20. is
very glorious.
As the ftones of the Temple, when they were fquared and po-
lifhed in the Forrest, were very softly, for both matter and
workmanship; but when they were layd into the building, and for-
med up into a Temple, what a beautiful and magnificent ftructure
did they make? The Difciples beholding it, Luk. 21.5. were filled
with delight and wonder!
The Curtains of the Sanctuary, each by themſelves were very
rich, both for their materials and curious Embroyderies; but
had you feen them in their Connecture, each Curtain faftned to
the other with taches of gold, and fo making up one entire per-
fect Tabernacle, fparkling and fhining in all its native fpendour,
it would have been a raviſhing fight.
The very repreſentation of many Countries in one. Nation; of
many Nations in ore of the divifions or quarters of the world;
and of all the quarters deſcribed in one Globe or Map, it is ve-
ry delightful to the eye of an intelligent beholder; at once dif-
covering the fcite and cognation, the Longitude and Latitude,
the distance and degree of every Kingdome and County; fuch
globes and tables are full of delight and profit.
$
It is in a moſt eminent manner obfervable in the Creation of
the world; of every single days work, it is faid, God saw that
it was good; but when the whole Compages of heaven and earth
was fet together into one entire Fabrick and Creation, God
Saw
Serm. I.
17
The Introduction.
Saw every thing that he had made, and behold it was VERY Gin.1.31.
GOOD.
Such a rare piece are Gofpel-truths in their variety and unifor-
mity; not leffe glorious and admirable, than heaven and earth,
Sunne, Moon, Starres,
Starres, Elements, in all their order and or-
nament.
Secondly, Such types and Exemplars of divine truths are of 2. Helpto
great help to the understanding; As the Collection of many knowledge.
beams and luminaries makes the greater light, fo it is in the
judgement. A conftellation of Gofpel-principles thining toge-
ther into the understanding, fills it with diftinct and excellent
knowledge; It gives us the light of the knowledge of the glory of 2 Cor.4.6.
God in the face of Jefus Christ. One truth doth irradiate and ex-
pound another. The truths of the Gofpel in their method and
feries, are interpretative one to the other; while the underſtan-
ding by means hereof hath the advantage of dwelling upon them
the object, and comparing spiritual things with spiritual things,
as the Apoſtle ſpeaks 1 Cor. 2. 13.
The truth is, he knows but little of the truth, that knows it
only within it ſelf; he underſtands it aright that knows it in its
connexion and correspondence with other truths of the Go-
fpel.
That Chrift dyed to fave finners,is a moft precious truth, 1Tim.
1.15. but he knoweth TOO LITTLE of it that knows it
alone (as moſt of ignorant Chriſtians do who perish with their
knowledge :) he knoweth this truth to purpoſe, 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 Christ aright, that knoweth it in
order to the GUILT and POWER of fin, and mans total
impotency to fave himself from either.
>
He knows faluation aright, that knows it in the extent and ver-
tue of all Chrifts OFFICES, King, Prieft, and Prophet,
that underſtands falvation to be a faving of the poor creature
from the REIGN of fin by the Kingly Office of Jefus Chriſt,
a faving of a man from IG NORANCE,ERROR,and thoſe falſe
rotten principles which are naturally radicated in the underſtanding
by the Prophetical Office of Jefus Chrift, as well as a faving
him from HELL and WRATH TO COME by the Priestly
Office of Jefus Chrift.
D
He
18
Serm.1.
The Introduction.
He knows aright the death and refurrection of Jefus Chrift, not
that knows it fingly and nakedly only in the story and notion of it,
but that knoweth it in the effectual application of it by the Spi-
rit for mortification and vivification, that knoweth it in its con-
nexion with, and influence into juftification, and fanctification,
&c.
He that thus knoweth Chrift and him crucified, knoweth him
as the truth is in fefus; His underſtanding is full of light.
Alas, the ignorance and mifery of our times, is not that peo-
ple are totally deftitute of the principles of Chriftian Religi-
on; but that they know them fingly only, and apart; and fo
they know them but by halfes, yea, not so much; for I dare be
bold to ſay, the better half of every truth, confifts in its method
and necesary coherence with other truths; without which there-
fore, the knowledge men have of them, muft needs be but dark
and lifeleſſe.
Thirdly, Such Patterns and Platforms, whether of larger or
Advantage of leffer compaffe, are a great help to memory. In all Arts
help to memo- and Sciences, order and method is of fingular advantage unto-
ry.
memory. We do eaſily retain things in our mind, when we have
once digefted them into order; It is not fo much multitude of
objects,as their varioufneße and independency which is burdenfome
to memory; when once the understanding apprehends them in
their natural union and fellowſhip one upon another, the me-
mory comprehends them with much more ſweetneffe and fa-
cility.
Hence it is that NUMBER and PLACE are of
fuch rare uſe in the art of memory.
The reaſon why people (generally) remember no more of
the Sermons they hear, is for want of Catechizing, whereby
they might come to know the principles of Religion in their or
der, and methodical contexture. Usually in Sermons, truths are
delivered fingle and apart; and the ignorant hearer knows not
where the Mi sifter is, nor what place the doctrine delivered ob-
tains in the body of divinity, nor how they are knit together;
and fo the memory leaks hem out as fast as they are dropt in; or-
der is the very glue of memory. Method in a fi gle Sermon,
when the hearer is acquainted with it, gratifieth the memory, as
well as the underſtanding; while it doth not only lodge things in
حمر
their
Serm.i.
19
The Introduction.
their 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 chaine) pull up one link, and chat will pull up another,
fo that the whole chaine is preferved. But we may have occafion
to ſpeak again of this point; And therefore,
Fourthly, fuch Modules ferve to quicken affection. Sympathy 4.Advan
and Harmony have a notable influence upon the affections. The age to quick-
en affection.
founding of a ſingle ſtring makes but little mufick; let a skilfull
hand touch them in their musical conſent and ſymphonie, and
it affects the hearer to a kinde of ravishment; So it is with evañ
gelical truths: place them in their proper rooms, that a man
may behold them in their mutual correfpondencies,and apt cou-
plings together,and truly,the Seraphims themfelves anfwering one
to another, and ecchoing to another, make not a fiveeter har-
mony in their celeftial Hallelujaks.
Fifthly, It is a marvelous Antidote against errour and feduction.
Goſpel truths in their feries and dependance, are a chain of gold,
to the the truth and the foul clofe together. People would not
be ſo eaſily trapand into berefte, if they were acquainted with
the concatenation of Gofpel-doctrines within themfelves.
As for inſtance, men would not certainly be fo eaſily comple-
mented to worship that Idol of free-will, and the power of nature,
were they well principled in the doctrine of the fall; The de-
fign of God in permitting of it, held out in Scripture in fuch
large and legible Characters, that he which runs may read,Pfal. 51.
4. 1 Cor.1.29, 30, 31, &C.
If they did with fobriety of Spirit obferve what the Scripture
pr claimes concerning the impotency of the lapft and ruined crea-
ture, mans helpleße condition in himself, Rom. 5. 6. Ephef. 2.
1. Of the abfolute neceffity of the quickening,helping and ſtabliſk-
ing influence of the Spirit of Chrift, &c.
When a chaine of pearls is broken, a fingle jewel is cafily
loft;divine truths are mutually prefervative in their focial embra-
ces and coherence.
Sixthly, Growth in grace is one bleffed fruit of fuch fyftems 6. Advan-
and tables of divine truths. When oundations are well laid, the tage, growth a
fuperftructures are profperqufly carried on; want of diftinct grace.
knowledge in the mysteries of Religion, is a great obftruction to
the growth of grace; The great caufe of the believing Hebrews
D2
nog
20
Serm.j
The Introduction.
Use.
non proficiency was their deft in the foundation; the scia,
the first trinciples of the Oracles of God, Heb. 5. 12. unskill-
fulneffe in the word of rightconfreffe, made them that they were
but babes in grace, ver. 1 3.
Use.
Uſe 1.In the first place, it ferves to juftifie the practice of the
Churches of Jefus Ch.ift, which have their Publick Forms and
Tables of the fundamental Articles of the Chriftian faith, 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 profeffion whereof they all confent and a-
gree. Such were thofe antient publick Creeds.
The Athanafian Creed.
The Nycene Creed, and that which is commonly called
the Apostles Creed, which juftly merits that title; if not be-
caufe compiled by the twelve Apostles, every one cafting in
their Symbole or Article, as tradition goes; yet becauſe colle-
&ted out of the Apostles writings, and is as it were, a brief form
or abridgement of the Doctrine taught by Chriſt and his A-
poftles. An Epitomy of the Christian faith.
And fuch are the Confeffions which most of the Reformed
Churches have drawn up for their own ufe, comprehending the
moſt neceffary and fundamental Articles of the Chriftian faith,
to be generally owned and afferted by all within their Affociations
and Jurifdictions, whither Ministers or people.
That Confeffion of faith which was compiled by the Reve-
rend and Learred Divines of the late Affembly at Westminster
and prefented to the two Houfes of Parliament, as their Advice
in matters of Religion, was of this nature, and obtains the
primacy amongst all the Confeffions of the Reformed Chur-
ches in the judgement of many Learned Orthodox Di-
vines.
>
Such Formes and Modules are of excellent ufe in the Churches.
Partly to be a bank or bulwark to keep error and herefie
from breaking into the Church of God.
Partly to prevent dents and diffentions, which are very apt
to rife amongst the Paftours and Teachers, as well as amongst
the private members of fuch Congregations, where every one is
left at liberty, to preach and practice, to hold, and hold forth what
is right in their own eyes..
Partly
}
Serm.i.
21
The Introduction.
Partly to preferve the truth in its integ ity and beauty, and the
profesors of it in unity and uniformity, the glory of the Ifa. 4. 5.
Churches, and the defence upon that glory.
ufe 2. It ferves to fhew us the benefit and advantage of pub-
Lisk Chatechifmes; whither larger, contain ng a more general
collection of Gofpel truths for the ufe of fuch as are of larger un-
derstandings, young or old,or leffer,containing only fome few of the
moft neceflary principles of Religion in the moſt facile and fami-
liar way, for the help of meaner capacities; amongst which, al-
though there be fome hundred fever. I forms extant in the Re-
formed Churches,yet) thoſe two forms or Modules drawn up by
the late Reverend Affembly, their larger and frier Catechism,
cbtain the general vote both abroad and at home for their excel-
lency and uſefulneſſe. And it is the wish of very learned and ju-
dicious men that there were yet fome shorter and more eafie form
drawn up, that might be reduced to a few heads of the firſt and moſt
neceſſary points of Chriftian faith for the inftitution of babes:
The great advantage of fuch forms of Chatechiftical doctrine is
that thereby a Minister of the Gofpel may acquaint his people with
more of the neceflary 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,than unprincipled
hearers commonly do by twenty.
Ufe 3. Hence alfo I might commend to young Students in Di- •
vinity the reading of fyftems and compendious Abſtracts and A-
bridgements, as an excellent entrance and manuduction unto.
their Theological ftudies, before they lanch into the larger tracts
and treatifes in that vaft and immenfe ocean of Divine know--
ledge; of which we may fay almoft to defparation,
Ars longa, vita brevis.
The Shipwright that is to build a large and ftately Veffel, doth
first shape his work in a very ſmall Module. And he that is to
travel into the remote parts of the world, fhall render his labour
much more fruitful by reading Maps and Globes at home; for
by that means he ſhall know where he is when he comes abroad;
his eye and his underſtanding will mutually interpret one to the o-
ther; thus your curious workwomen do firft make their borders and
trails, and then fill them..
Uſe 4. It
22
Serm. 1.
The Introduction.
Use 4. It ferves to commend Methodical preaching; that Mi-
nifter that is wife and judicious to obſerve method in his Sermon,
and method between Sermon and Sermon ; a Scriptural connexion
as (much as may be ) between ſubject and fubject, doctrine and
doctrine; omne tulit punctum, he is a Preacher indeed; he ſhall
not only profit, but delight his hearers; and make them not only
knowing Chriftians, but diftinct and judicious.
Use 5. It commends (not leaft) conftant and fixed hearing;
Varia letto especially when people fit under a judicious and methodical Mini-
delectat ani. Stry; loose hearing may please, but the fixed will profit; skip-
mum, certa pro- ping hearing for the moft part makes but fceptical Chriftians;
deft. Sen.
when people hear at randome, have a fnatch here, and a ſnatch
there; here a truth perhaps, and there an errour; here a notion,
and there a novelty, &c. fuch mixt hearing makes up the gar-
ment of knowledge, but juſt like a beggars Cloak 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 raise a fuperftructure; whereas they that fit under
a fixed Miniſtry, (one that is Mafter of his Art) they are ac-
quainted with the way and course,and project of his preaching; as
the Apoſtle tells Timothy, 2 Epift.3.10. But thou haft fully known
my doctrine, purpoſe, &c. i. e. the defigne and method of my
Miniftry.
Such hearers (if judicious) can follow their Teacher through
the feries and deduction of his Miniftery, from Subject to Sub-
ject, and from Text to Text, and from Head to Head, til!
at length they have, (before they take notice of it) an hypotypo-
fis, or collection of Gofpel-truths formed in their underſtanding:
Such an hearer begins where he left the last time, and fo from
time to time is ſtill going on, shining and growing, and enlight-
Prov. 4 18. ning unto the prepared day, from faith to faith, from knowledge
to knowledge, and from truth to truth, till he comes in the unity
of the faith, and of the knowledge of the Sonne of God, unto a
perfect man, unto the measure of the ftature of the fulneſse of
Ephef. 4. 13. Chrift. Various hearing makes variable Christians; St. James
his profeffors (for the most part) double-minded men, unstable in
all their ways, they are ftill beginning, but never able to make
any profperous and fucceffeful progreffe in the knowledge of
Chrift.
James 1. 8.
Sixthly
Serm. I.
23
The Introduction.
}
Sixthly and lastly, from hence give me leave to com-
mend to you the benefit and advantage of THE MORN-
ING EXERCISE, which the good hand of Providence
brings to your doors this enfuing month, and begins to morrow
morning in this place.
Truly God hath been pleaſed to make this morning Lecture a
great mercy to this City, ever fince it was firit erected, which The fruits of
was, WHEN LEICESTER WAS BESIEGED; the morning
it hath been like the Ark in the houfe of O BE D-E DO M, a exercife in the
blaffing where ever it hath come, a morning cloud which hath let City.
fall fweet refreshing fhowres in every place.
In fpecial God hath made it inftrumental
ng
Comfort a-
gainst fear.
1. For the strengthning of the weak hands, and confirming
the feeble knees of the people of God who in this time of Eng- Ila. 35. 3,47
lands trubles have been of a fearful heart, and of a trembl
spirit; many poor Chriftians who in times of pub ick dangers and
confufions have come to thefe morning Affemblies (like the Ma-
ries to the Sepulchre of our Lord) with their hearts full of fears,
and their eyes full of tears, have been difmiffed thofe Attemblies
with fear and great 10y; their hearts have been revived, and Matth. 18.8.
their hands firengthmedin the Lord their God.
2 Pet. 3. 17.
2. God hath made ufe of this exercite for the prefe; ving of A prefervative
thonfands from errour and d mn. ble doctrines in thele times of againſt Apo-
Sad Ap ftacy. While many ignorant and unſtable fouls being led ftacy.
away with the errour of the wi kd, have fallen from their own
ftedfastneffe, there want not multitudes (through grace) who
are ready to acknowledge that they owe their confirmation and
Stability in the truth, (under God) in a very eminent manner to
the labours of thofe godly Orthodox Divines, who have bestowed
their pains in thefe carly Letur s from time to time.
3. God hath commanded his bleffing upon it for the conversion Conversion.
of many fouls to Jefus Chrift. Bleffed be God, the morning
exerciſe hath not been childleß fince it was fet up; fome there be
(to my knowledge) who have calculated their spiritual nativity
from the methit this exercife was in the places of their habi ati-
on, as in this p ace fome can bring in their testimony, to the ho-
nour and praile of ree grace.
4. It hath been a very choice inftrument in the hand of the Spi- Edification.
it, for the building up of Chriftians in their most holy faith.
Many
24.
Serm. i
The Introduction.
Many of them that have attended daily at the gates of wisdome
Prov. 8 34,35. waiting at the posts of her doors in this Miniſterial courſe, have
been obferved to have made eminent proficiency in the School of
Chrift,to grow in God, in grace, and in the knowledge of our
Lord and Saviour Jefus Chrift.
2 Pet. 3. 18.
?
exercise at
To all which bleffed ends thefe morning Exercifes have had
fome advantage above other Affemblies;
Partly, by reafon of the frequency and affiduity of them;
Sabbath-day-Sermons, and weekly-lectures being diftanc't with
fuch long intervals of worldly incumbrances, are (for the moſt
part) forgotten before the return of their weekly courfe;
whereas theſe exerciſes treading fo cloſe upon the heels one of ano-
ther, they that have conſtantly attended them, have as it
were, li-
ved under a constant vifion; the Sunne of the Gospel arifing upon
them as affiduouſly as the Sunne in the Firmament; whereby they
have been carried on in a daily progreffe of Gospel-
proficiency.
And Partly,the Preachers by a kind of fecret instinct of the Spirit,
having been directed in their order to preach feasonable things;
magsony aandeíav, as the Apoſtle calls it, prefent truth; truth moſt
proper to the prefent ftate of things,carefully obviating the errors
of the times; and not only fo, but fometimes as if there had
been a defigne laid by mutual confent, they have been guided to
preach methodical truths; their Sermons have been knit together
not without fome natural connexion, into a kinde of volumits, or
a The morning Module of Evangelical doctrine; at least fo farre as it hath not
Giles in the been difficult to finde out not only confent, but a kinde of depen-
Fields, May 55. dance between their fucceffive diſcourſes, that might be of more
printed fer than ordinary help to their Auditors; as in this (a) place
Richard Gibbs about this time foure years'; and fince in a (6) neighbouring
in Chancery
lane near Ser- Congregation; by fome Short notes published for the help of
jeants Inne. weaker Chriftians,may appear. But now brethren behold I fhew
b The word of you a more excellent way: That which fometime hath fallen out
faith, at Mar- providentially, and but in a very imperfect way, is now de indu-
fields, Febr.55. Stria,and by pre-agreement and confent, intended and defigned among
printed for you in this courfe of the morning Exercife; viz. that which the
Fran. Tyron, at Apoftle here commends to Timothy his care and cutlody, an
the three Dag- TOTúwwals, or FORM of found words: A Series or Deline-
gers in Flect- ation of fome of the chief points and heads of Goſpel doctrine
#treet,
tins in the
methodically
Serm. I.
25
The Introduction.
Heb. 6. 3.
Cautions.
opportunities.
methodically collected and digefted as far as the narrow circle of
fo few days will contain. AND THIS WE WILL
DO IF GO D PERMIT. What remaineth Brethren,
but that you fir up your felves in the ftrength of Christ,
1. To prize fuch a precious season and opportunity, as Provi- 1. Prize thefe
dence puts into your hand. God is bringing a very precious trea-
Sure and depofitum unto your doors; He hath not dealt fo with Pfal. 147. 10.
every Nation,&c. See my Brethren that you put a due value and
eftimate upon it, left God challenge your contempt with that an-
gry queſtion, Wherefore is there a price in the hand of a fool to
get wifdome, feeing he hath no heart to it?
P.OV. 17. 16.
2. To frequent it; Chriſtians,be afraid of lofing a morning; let 2. Frequent
not one fuch golden opportunity fall to the ground, you do not them.
know what you lofe. Borrow a little from your fleep, and from
your worldly employments (if your Callings and Families fhall
not be too great fufferers by it) and beftow it upon your fouls; will
it not be fruit abounding to your account in the day of Chrift?
While ye have the light, walk in the light: Know ye not that the Jer. 6.4-
Shadows of the Evening are fretched out! Redeem the time, the
days are evil.
them.
Ephef.s. 15.
3. Stir up your felves to prepare your hearts for a folemn at-
rendance upon God in them: Remember what the Lord faid to 3: Prepare for
Mofes, I will be fanctified in them that come nigh me: Oh Lev. 1o. 3.
profane not your acceffes to fuch holy things; I may bespeak you
in the language of Mofes to the people, Sanctifie your felves a-
gainst to morrow, for the Lord will come down amongst you ; and
remember if he be not fanctified by you, he will be fanctified Ibid.
upon you; if he be not fanctified by us in holineffe, he will be
fanctified upon us in judgment; before all the people I will be
glorified.
Chriſtians, be much in prayer for your Minifters, that they
may come unto you in the fulneß of the bleffing of the Gospel of
peace; fay with the Pfalmift, Blessed be he that cometh to us in the
Name of the LORD.
Pray for your ſelves, that God would open your hearts as he
did the heart of Lydia, that you may attend unto the things which
Shall be spoken.
Pfal. 118.
Acts 16. 14
*Heb..4 2.
Pray that you may mix the Word with faith, * that you may re-
ceive the trath in the love of the truth, that you may not be given up 10.
to believe lies.
E
Pray
IQ.
2 Theff. zi
26
Serm. 1.
The Introduction.
John 17. 17.
4+ Stir up
grace.
Ifa. 2. 3.
Charity.
Pray for others that ſhall hear with you; pray as Chriſt prayed
for his Difciples: Sanctifie 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 shall be preach't amongſt
you.
4. Stir up your felves to come to thefe Evangelical exercifes
with Evangelical difpofitions; thofe efpecially prophefied of in
relation to Goſpel-times, Ifa. 2. 3. Many people hall go and jay
Come ye, and let us go up to the Mountain of the Lord, to the
koufe of the God of Jacob, and he will teach us of his ways, and
we will walk in hu paths.
In this Gospel-promiſe you
have three Gospel graces,
Charity.
Faith.
Obediential Refolutions.
1. COME LET US GO,&c.] there's their CHA
RITY, their mutual care and love to one anothers fouls; they
call upon one another, and confider one another, to provoke one
another to a diligent attendance on the means of grace. Come ye,
and let us go; gracious hearts would not go to Church, or to
Pfál, 122. 1. heaven alone; I was glad when they said unto me Let us
the houſe of the Lord..
Faith.
Pfal. 25.8.
lfa. 2. 22.
Pfal. 81. 10.
go
into
2. HE WILL TEACH US OF HIS WAYS]
here you have their FAITH; they come to the Ordinance with
good thoughts of God; the fame wherewith holy David doth en-
courage his own foul: Good and upright is the Lord, therefore
will he teach finners in the way; though I am evil, yet God is
good; though I am a finner, yet God is upright, therefore I fhall
be taught of God; it is good to come to the Ordinance with great
expectations upon God:
You may eafily over-expect men, and indeed for this God fends
you home often with difappointment; 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 con-
plaining of the Preacher, not confidering the fault was in your
felves; God withdrew poffibly wonted auxil aries of grace to pu--
nish your carnal confidence, to teach you to ceafe from man, &c.
I fay you may eaſily over-expect the creature, but you cannot over-
xpect God: Open thy mouth wide and I will fill it; widen and
dilate
•
Serm. I.
27
The Introduction.
dilate the defires and expectations of your fouls, and God is able
to fill every chink to the vafteft capacity; this honours God when
we greaten our expectation upon him; it is a fandt fying of od
in cur hearts, he will teach us his ways.
༽ ་
3. WE WILL WALK IN HIS PATHS] Obedient
there you have their obediential refolutions, highly becoming the refolution.
children of God; if God be fo gracious to teach us, they refolve
not to be lo ungracious as to reff to be taught; they come with
a defire to know Gods will,and go home with a refolution o obey it.
This is the method of Gospel proficiency, If any man will do my Jɔhn 7. 17.
will, he ſhall know my doctrine. Behold, here's the pattern, GÓ
Tε AND DO LIKEWISE.
GO
the work done.
5. Take heed of perfunctory and customary ufe of the Ord:- 5. Reft not in
nance; Reft not fatisfied in a Popifh fus operatum, the work done.
As you ſhould prepare before you come, fo you should reflect when
you go home, and not take up with nations in the head, without
motions in the heart. Exprions in the lips, when feparate from
impreffions upon the confcience, makes empty and formal pro-
feffors, and gives occafion to ftanders by to fufpect the truth of
Religion. A carelefle Chriftian that often heareth of the glori-
ous things of the Gofpel, but feeleth nothing of them, doth put
a temptation of Atheiſme upon himself, ard of (candal upon o-
thers; and while himself is not made better by his frequenting
the means, others become worse, while he raiseth up an evil re-
port upon the wayes of God. Surely we need much quickning
that we may not receive THIS GRACE of God in
vain.
6. And lastly, when you have this TOTÚTTIS, THIS FORM
OF SOUND WORDS, let it be your care to keep it; when ye
HAVE it,then HOLD it, which is the ſecond acceptation of the
word, and brings me upon the SECOND DOCTRINE.
Doct. 2. SUCH FORMS AND MODULES ARE
VERY CAREFULLY TO BE KEPT:
But of this in the concluding Sermon if God permit,
THE
Serm.2.
#AR1210888##000000
姿​番​慈
​God is.
HEB. 11. 6.
But without Faith it is impoffible to pleafs God;
for he that cometh to God, muft believe that he
is, and that he is a rewarder of them that dili-
gently feek him.
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 acts which
immediately ſpring from other graces as
their proper fłock, are attributed to faith,
that being the principle of their heaven-
ly working, in this refpe&t, as the fuc-
ceffe of an Army redounds to the Generals Honour, fo the Vi-
&tory which is effected by other Chriſtian 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 obſerve,
F
I. A
29
300
Senar.2.
i
God is.
This is the
1. A Propofition, But without Faith it is impoffible to please
God; that grace being the medium of our communion with
God, as it gives through Chrift an admiffion and approach to
him; and in this refpect is opposed to drawing back Hebr.
10. 38.
2.
The Argument to confirme it, For he that comes to God
Heathens Cred must believe that he is, and that he is a rewarder of them
mei Tès fe- that diligently feek him :
that is, our Addreffes to God,
35 Eureßeias are grounded upon a firme affent to Gods being and
1987 Tower- bounty.
હ
ωτατον ἐκεῖνο
£57V.
"Opba's U70.
First, An affent to his being is abfolutely neceffary, other-
wife acts of worſhip are as a Ball ftruck into the open air
which returns not to us;without the entire affurance of a determi-
BUTOV Exews nate object, Religion will fail and vaniſh, this belief is general
ovTWV, ngi - and fpeculative.
λήψεις περι
>
οικέντων τα 8-
λα καλῶς καὶ
azans
Singitas. Epides
(us
Secondly, An affent to his bounty, that he will bleffe thofe
who diligently feek him; this is particular and applicative
and it follows from the other; for the notion of a Benefactour
is included in that of a God; take away his rewards, you un-
god him: Now the ftedfaſt acknowledgement of this, can on-
ly draw the foul to perform ingenuous and acceptable fervice;
for the naked contemplation of thofe amiable excellencies
which are in the Deity, can never conquer our natural feare.
nor quench our enmity against him; the reflect on upon his
righteoufneffe and our guile, fills us with terrour, and caufes a
dreadful flight from him; but the hope of his remunerating
goodneffe, is a motive agreeable, and congruous to the breft
of a man, and ſweetly leads him to God; Religion is
the fubmiffion of our felves to God, with an expectation of
reward.
I fhall Treat of the firft Branch of the argument; He that
comes to God, muft believe that he is. The firm belief of Gods
being, is the foundation of all Religious worship; in the di-
fcuffing of which, my defign is to evince that Supreme Truth,
that God is. The evidence of this will appear to the light of
reaſon, and fai h, by an appeal to nature, and Scriptures: I
fhall produce three Arguments from nature which may con-
vince an Infidel there is a God. The firft is drawn from the
>
vifi-
Serm. 2.
31
A God is.
visible world.
The fecond from natural confcience. The third
from the conſent of Nations.
First, in the Creation; his effence and Attributes are clear-
ly revealed, his abfolute power, unerring wifdome, and infi-
nite goodneffe, are difcovered to every capacity; therefore
the Apoſtle urges this as the moft proper Argument to convince
the Heathens, Alts 14. 15. that they should urn from their
vanities, to the living God which made heaven and earth and
fea, and all things that are therein; to this they muſt natu-
rally affent, as fhadows reprefent the figure of thoſe bodyes
from whence they are derived; fo in the world there are fuch
traces of the Divine perfections, that it is eafie to inferre there is
a Soveraign being which is the cauſe of it; all the creatures and
their various excellencies, are as fo many beams which reflect
upon this Sun, or lines which direct to this Centre; nay, the
meaneft being carries fome impreffion of the firft caufe, as the
image of a Prince is (tampt upon a penny, as well as upon grea-
ter mony; the beafts will inftruct, and the mute fishes teach
the Atheist there is a God; and though he is not difcerned by
the outward fight, yet the understanding will as certainly difco-
ver him, as it doth an invifible fpirit in a living body; and
that,
1. 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 thoſe things could not proceed from
themſelves, for then they should work before they were, and
the fame things fhould exift, and not exift at the fame inftant,
and in the fame refpect, but this implies a contradiction; ic
follows then they had their Original from without; we finde
the experience 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 most perfect of vifible 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 visible, but of all other
beings; till at laft we arrive at the Supreme caufe, whoſe being is
neceffary and independent.
F2
Befides,
3.2
Serm. 2.
God is.
;
Befides, if we confider that from nothing he hath produced
their beings, and fo united thoſe two diftant extreams of be-
ing, and not being, we may infer his power to be infinite
the greatelt difference imaginable between two finite beings,
admits of fome proportion, and meaſure; but between that
which is, and that which is not, the diftance exceeds all ap-.
prehenfion; ſo that from the meer exiftence of things, it is e-
vident that there is a firft caufe, which is independent and infi-
nite, 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 ſupport the who'e. Confufion is the effect of chance, but
order is the product of Art and industry; when we confider in
a Watch, how the different wheels by their unequal motions
agree in diftinguishing the houres, and with that exactneſſe, as
if they were inspired by the fame intelligence, we preſently
conclude it to be the work of an Artificer; for certainly pieces
of Brass could never have formed and united themfelves in that
method; proportionably when we view the Harmony of all
things in the world, ard 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 degree of
knowledge in feveral faculties would but imperfectly dif
cover the proportion and meatures which the eter
nai minde hath obferved in the frame of nature; it will fuffice
to glance at thole which are expofed to the view of
all.
The Sun which is the eye and foul of the world, in its f
tuation and motion, is a fign to us there is wifdome and coun-
fel in its Authour; it's fixt in the midft of the Planets, that it
may difpenfe its light and hear for the advantage of the lower
Quid pateft ef- world; if it were plac't in a higher or lower Orb, the jarring
fetam apertum, Elements, (which by its influence, are kept in an equal poile
tamque perspi-
crum, cum cœlum fufpeximus, cæleftiaque contemplati fumus, quam aliquod effe numen pre-
ftantiffime mentis quo hæc regantur. Tull. in fecundo de natura deorum, &c.lib 2. de divi-
natione; effe præstantem aliquam, æternamque naturam & cam fufpiciendam alorandam
дње
bominum generi pulchritudo mundi ordoque rerum cœleftium cogit confiteri..
·
3
and
i
Serm. 2.
33
God is.
1
and proportion) would break forth into diforders; and thoſe
invifible chaines and connexions which faſten the parts of na-
ture, would prefently be broken; the regularity and conſtancy
of its motion diſcovers a Deity; by its courfe from Eaft to
Weft, it cauſes the agreeable viciffitude of day and night, and
maintains the amiable war of light and darkneſs; this diftin-
ction of time is neceflary for the pleaſure and profit of the
world; the Sun by its rising, chafes away the fhades of the night,
to delight us with the beauties of the Creation; 'tis Gods He-
rald which calls us forth to the difcharge of our work; this go- pla.104.22,23 -
vernes our labours, and conducts our induftry; this animates
7
and a
nature, and conveys a pleaſure 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
Curtain of darkneffe is drawn over the world, that proves the
wiſdome and goodneffe of God; the Palmift attributes the di-
fpofition of day and night to God, the day is thine; and with Pfal.64.16. -
an Emphalis, the night alfo 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
Aars,their aſpects, their difpofitions, their motions which were
hd in the day; it unbends the world, and gives a fhort and
neceffary truce to its labours, it recreates the wafted fpirits;
'tis the Nurfe of nature, which poures into its bofome thofe
fweet and cooling dews which beget new life
and vigour :
the divine providence is alfo eminent in the manner of
this difpenfation; for the Sun finishing its courfe about the
world in the space of twenty four houres, caufes that fuccelli-
on of day and night, which doth moft fiiy temper our labour part of the
Ifpeak of that t
and repofe; whereas if the day and night thould each of them world which is s
cortinue fix entire months, this divifion would be very incon-inhabited.
venient for us: We may farther obferve a wife providence in
the diverfity it bath uled to lengthen and shorten the dayes and
nights for the advantages of feveral Countryes; for that part
of the earth which is under the line, being fcorcht with immo-
derate heat, wants a continual fupply of moyfture; therefore
the longest and cooleft nights are there, but it is otherwiſe in
>
the
34
Serm. 2;
God is.
Pfal.74. 17.
the Summer and
Winter
the Northern parts, for the beams of the Sun being very fee-
ble there; providence hath fo difpofed, that the dayes are ex-
tream long, that fo by the continuance of the heat, the fruits
may come to maturity and perfection. And as the difference
of day and night, fo the diverfity of ſeaſons proceeds from the
motion of the Sun, which is a work of providence, no leffe
admirable than the former; as the motion of the Sun from
Eaſt to Welt, makes the day and night, fo from North to
Thou hast mide South, caufes Summer and Winter; by theſe the world is pre-
ferved; Summer crownes the earth with flowers and fruits, and
produces an abundant variety for the fupport of living crea-
tures; the Winter which feems to be the death of nature, rob-
bing the earth of its heat and life, contributes alfo to the Uni-
verfal good; it prepares the earth by its cold and moyſture
for the returning Sun; in the fucceffion of theſe ſeaſons, the
Divine Providence is very confpicuous; for fince the world
cannot paffe 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 exceffe of Summer, and in
the faine manner the Sun retires by degrees from us, that ſo in
the Autumne we may be prepared for the afperities of the Win-
And to cloſe this part of the Argument, the invariable
fucceffion of times and feaſons 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 fucceffion of day and night; to afcribe
this to hazzard, is the most abfurd extravagance; for in the ef-
fects of chance there is neither order nor conftancy; as we
may fee in the cafting of a Dy, which hardly falls twice toge-
ther upon the fame fquare; it is neceffary therefore to con-
clude that an intelligent principle, guides the revolutions of the
Sun, thus uniformly for the advantage of the world. Pfalme
19. 1, 2, 3. The heavens declare the glory of God, the firma-
ment shows his handy work. Day unto day utters speech, and
night unto night addes knowledge; There is no speech nor tan-
ter:
guage
germ.2.
35
God is.
guage
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 confider that vaft extent of aire, which fills the
fpace between heaven and earth; 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 and lighten-
ings, whereby God fummons the world to dread and reverence;
this is a treaſury for the clouds, which diffolving in gentle
fhowers, refreſh the earth, and call forth its feeds into flou-
rifhing and fruitfulnelle; this fannes the earth with the wings
of the winde, allaying thoſe intemperate heats which would be
injurious to its inhabitants; this is the Region for the Birds,
wherein they paffe as ſo many ſelf-moving Engines praifing the
Creatour, this ferves for the breath and life of man; from
hence we may conclude the wifdome of a God, who fo go-
vernes the ſeveral Regions of the aire as by them to
vey bleffings for the neceffities of man, and to ſend
judgements for the awakening the fecure to feek after
God.
*
>
con-
Let us now defcend to the Sea, and fee how that informes
us there is a God; 'tis a Truth evident to reaſon, that the
proper place of the waters is next to the aire above the earth;
for as it is of a middle nature between these two Elements, be-
ing purer and lighter than the earth, but more groffe and heavy
than the aire, fo it challenges a fituation between them; that
as the aire on all parts encompasses the Sea, in like manner
the Sea fhould overſpread the earth, and cover the whole fur-
face of it; that its natural inclination is fuch, appears by its
continual flowings; who then hath arrefted its courfe, and topt
its violence? who hath confined it to fuch a place and com-
paſs, that it may not be destructive to the world? certainly no
other, but the great God who first gave it being and motion;
befides, that which renders the power of God more confpicuous,
is that by fo weak a bridle as the fand, its rage is bounded; when
it threatens the fhore with its infulting waves, you would fear
left it ſhould ſwallow up all, but it no fooner touches the fand,
but its fury is turned into froth; it retires, and by a kind of fub-
miffion, refpects thofe bounds which are fixt by the Creatour.
Now
35
Serm.a
God is.
I might in-
ftancerin its
productions;
in plants, their
Now, that the fiercest Element ſhould be repreſt by the fee-
left thing in the world, and that which breaks the Rocks, be
limited by the fand, is a wonder of providence; therefore the
Lord alledges this as an effect only proceeding from his power,
and challenges an incommunica le glory upon this account.
Fob 38. 8,9, 10, 11, verses, who fhut up the Sea with dores
when it brake forth as if it had issued our of the womb? when
I made the cloud the garment thereof and thick darkneſe a
Swadling band for it; and brake up for it
my decreed
and fet barres and doores; and faid, Hitherto shalt thou
place,
come, and no farther, and here fhall thy proud waves be
Stayed.
the
Beſides, its extent is no leffe worthy of admiration, it waſh-
es the four parts of the world, and fo it is the bond of the U-
niverſe, by which the moſt diftant Nations are united
medium of commerce and Trade, which brings great delight
and advantage to men,by it the commodities which are peculiar to
feveral Countryes are made common to all; thus may we trace
the evident prints of a Deity in the very waters; if we change
the fcene, and view the earth, we may perceive clear fignes
of a Div ne providence : If we confider its pofition, it hangs
in the midft of the ayre, that it may be a convenient habitati
on for us; or its ftability, the ayre its felf is not able to beare
up a feather, yet the earth remains in it fixt and unfhaken,
notwithstanding the ftormes and tempefts which continually
beat upon it; from hence we malt conc'ude an invisible, but
powerful hand fupports it; 'tis reckoned amongst the Mags
nelia Dei, Job 38.4,6. wh.re wast thou when I laid the foun-
dations of the earth? whereupon a e the foundations thereof fa.
ftened? or who hath lail the Corner-stone there f? Moreover
the various difpofition of its parts, the Mountaines
the Valleys, the Rivers which are as the veins which
convey nourishment to this great body, all intimate there is a
God.
roos whereby they draw their nourishment, the fumnefs of their ftalk by which they are de-
fended against the volence of winds, the expantion of their leaves by which they receive the
dew of heaven; or in fruits, which are produc'd anfwerable to the difference of feafons,thofe
which are cold and moyft to allay our heat in fummer, and those which are of a firmer confi-
ftency in Autumn,that they may ferve the delight and ufe of man in winter, from whence
the notice of a Deity is afforded to us.
Thus
Serm.2.
4 置
​God is.
Thus if we behold the excellent order of the parts of the
World, their mutual correfpondence for their feveral ends, the
heavens give light, the aire breath, the earth habita-
13
tion, the fea commerce; we must break forth There The World is filed by Sain
is a God, and this is his work; but how few are Bafil, tuxer nozinov di-
ψυχῶν λογικῶν
there who read the Name of God which is indelibly is er netor; the School
δασκαλεῖον, καὶ ἡ θεόγια.
printed on the frame of nature? who fee the excel- of rational fpirits, wherein
lency of the caufe in the effect? who contemplate they are inftructed in the
all things in God, and God in all things? from our knowledge of God.
firſt infancy we are accuſtomed to these objects, and
the edge of our apprehenfions is rebated; the commonneſſe of
things takes away our efteem; we rather admire things new than
great; the effects of Art,than the marvails of nature; as the
continual view of a glittering object dazles the eye, that it can-
not fee; fo by the daily prefence of thefe wonders, our minds
are blunted, we lofe the quickneffe and freshnefle of our
fpirits.
>
I fhall finish this Argument by reflecting upon man, who is
a fhort abridgement of the world; 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 ſubſtances, an imma-
terial ſpirit with an earthly body? who could diftinguiſh fo
many parts, affigne to them their forme, fcituation, tem-
perature, with an abſolute fitneffe for thofe ufes to
which they ſerve? we must joyne with the Apoſtle,
Alts 17. 27, 28. He is not farre from every one
of us; we may finde him in the activity of our
hands, in the beauty of our eyes, in the vivaci-
ty of all our fenfes; in him we live, move, and
have our being. And to look inward who hath
endued the foul with ſuch diſtinct and admirable
faculties? The underſtanding which exercifes an Em-
pire on all things, which compounds the molt dif-
agreeing, and divides the most intimate, which by
the loweſt effects afcends to the higheſt caufe; the
Will which with fuch vigor purſues that which we efteem amiable
and good, and recoiles with averfation from that we judge
pernicious and evil; the Memory which preferves freſh and
lively the pictures of thofe things which are committed to
G
The meer confideration of
the leaft part of mans bo-
dy opened the eyes of
one of the moſt learned
Atheifts in the World.
Galen.l. 3. de ufu partium,
defcribing the ufe of our
parts, faith, 78 Snuspyn-
σαντος αληθρα
us or an
νιν συντίθημι.
its
42
Sein..a
God is.
its charge. Certainly after this confideration, we mult naturally
affent there is a God who made us, and not we our
felves.
Si quid eft quod efficiat ea
que homo licet ratione fit
præditus, facere non poffet,
id profecto est majus,
majus,&
fortius, & fapientus homi-
ne. Chryfippus.
>
3. We may argue there is a God from the operations of natu-
ral Agents for thofe ends which are not perceived by them. Al-
though in men there is a rational principle which diſcovers the
goodneffe of the end, and felets fuch means as are proper for
the accompliſhing of it, and fo their actions are the product of
their judgement; yet 'tis impoffible to conceive that the inferi-
our rank of creatures, whoſe motions flow from meer inftin&t,
can guide themfelves by any Counfel of their o.vn:
Now all their operations are directed to their proper
ends without any variation,& in that order as exceeds
the invention of man. It is admirable to confider
how brute creatures at for their prefervation; they
are no fooner in the world, but they preſently flie
from their enemies, and make ufe either of that force
or craft which they have to defend themselves; they know that
nouriſhment which is convenient to preferve them, and thofe
remedies which may reftore them.By what Counſel doth theSwal-
low obſerve the ſeafon of its paffage ? 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 ftore
in Summer to prevent that enfuing want which otherwiſe it would
fuffer in Winter? Doth the Sun deliberate whether it fhall rife
and by diffufing its beams,become the publick light of the World?
or doth a Fountain advife whether it fhall ftream forth in a fluent
and liberal manner? even the actions of men which are purely
natural, are done without their direction: Nay, natural bodies
will part with their own property, and croffe their own inclinati-
on for an univerfal 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 have a natural
Greg čv vnì xubepvárns, & oppofition, yet conftantly accord and joyne together
Hope Se nopupal, in Tb. to preferve the whole; certainly then a Divine Spi-
ALS JE VOμO, ČV SPATomé- rit guides and directs them. If we fee an Army com-
Sa So nμar TOTO is pofed of feveral Nations, (between whom there are
great antipathies) yet march in rank and order, and
with equal courage fight for the fafety of a Kingdom,
و
or nóouw. Ariftotel. I.
de mundo,
We
Serm. 2.
43
God is.
we prefently conclude there is a wife General who thus united
them: And is there not greater reafon to believe that a Soveraign
Spirit governs the Holt of heaven and earth, and unites them
to maintain the peace of the World? To affert that ir-
rational creatures act for a general and unknown good,
without the motion of a higher caufe, is equally unrealo-
nable, as to ſay a curious Picture is drawn by a Penil without the
hand of the Painter which guided it in every line according to
the Idea of his minde. We muſt then of neceffity infer that thoſe
particular cauſes which cannot conduct themſelves, are directed
by an univerfal caufe which cannot erre;and thus we fee the whole
World is an entire and continual Argument of Gods Being and
Attributes.
Secondly, The fecond Argument is drawn from natural confci-
ence, which is a fubordinate God, and acts all things with respect
to a higher Tribunal; as Saint Paul ſpeaking of thoſe vilible
Teſtimonies which God hath expreft to men in the Creation,faith,
Acts 14. 17. that he left not himself without a witneffe, gi
ving them rain, and fruitful feafons; by the fame proportion we
may fay God hath not left himſelf without an internal witneſſe
having planted in every man a confcience whereby he is dignified
above the lower order of beings, and made fenfible of the fu-
preme Judge, to whofe Tribunal he is fubject; now confci-
ence in its double work, as it accufes or excufes by
turns upon good or bad Actions proves there is a
God.
>
1. Natural confcience being clear and innocent, is the life-
guard which fecures from fears: vertuous perfons who have not
offered violence to the light of conſcience,in times of danger, as
in a fierce ftorme at Sea, or fearful Thunder at Land, when guilty
ſpirits are furprized with horrour, they are not liable to thofe fears,
being wrapt up in their own innocency; the reafon of their fecu-
rity proceeds from a belief that thofe terrible works of nature are cultor & infre-
ordered by an intelligent and righteous providence which is quens,infanien-
God.
tis dum fapi-
entiæ confultus erro nunc retrorfum vela dare at iterare curfus cogor relictos: Namá,
Diefpiter igni corufco nubila dividens, fictuma per purum tonanteis egit equos volucremas
currum, Horat, ad 34. l. 31.
1.
Parcus BeorHI
G 2
2. It
4 4
Serm.2
God is.
2. It gives courage and ſupport to an innocent perfon, when op-
preft and injured by the unrighteous, the natural confcience fo
long as it is true to its felf by adhering to honeft principles, it is
victorious against all attempts whatſoever; fi fractus illabaur
orbis; if the weight of all the miferies in the world fhould come
ruthing upon him at once, it would bear up under them all, and
ftand unbroken in the midft of thofe ruines; the fpirit of a man
is of ftrength enough to fultain all his infirmities; as a Ship lives
in the rough Seas, and floats above them, the waters being with-
out it; fo a vertuous perfon rides out all ftorms, and is preferved
from finking, becauſe the fury of worldly troubles cannot reach
beyond his outward man; the confcience which is the mans
ftrength remains firme and unfhiken; yea, as thofe Rofes are u-
fually sweetest which grow near ftinking weeds; fo the peace,joy,
and glory of a good confcience is then moſt fenfible, when a man
is otherwiſe in the most afflicted and oppreſſed ſtate; now from
whence proceeds this calmneffe and ferenity, this vigor and con-
ſtancy of ſpirit, but from the apprehenfion of a fupreme Judge,
who at the laſt will vindicate their caufe?
2. We may clearly evidence there is a God, from the accufati-
ons of 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 conſcience doth not inflict on a finner
in this life! fo intolerable are the ftings of it, that many have
took Sanctuary in a Grave, and run upon the first death to pre-
vent the miſeries of the fecond. Now the fhame, horror, de-
fpair, and that black train of affections which lafh an offender for
his vicious acts, difcovers there is a principle within which threa-
tens vergeance from a righteous and angry God: This Argument
will be more preffing, if we confider that confcience attaches a
finner
First, for fecret crimes, which are above the cognizance of men;
confcience is Gods fpy in our boſomes, which mixes it felf with all
our thoughts and actions; let a man therefore take what courfe he
will to hide his offence, let him fin in the clofeft retirement that
humane
Serm.2.
45
God is.
humane policy can contrive, where there is no poffibility of
legal conviction, yet his Accufer, his Judge,his Hel is in his own
bofome; when the fin is molt fecret, confcience brings in the
evidence, produces the Law, urges the penalty, paffes the fen-
tence,begins the punishment; fo that the firmer is 'UTOK&FA'KAITO,
felf-condemned for thofe fins which are not punishable by man;
yea, fometimes a difcovery of concealed fins (though certainly
bringing temporal death) hath been extorted by the horror and
anguish of an accufing confcience; the reafon of all is becauſe in
fecret fins, confcience appeals to Gods Omnifciency, who is grea-
ter than our confciences, and knows all things, i John 3. 20.
And upon this account it is prajudicium judicii, a kinde of
antedated day of judgement, a domestical doomf day, and
brings upon a finner the beginning of his forrows.
2. It ftings with remorfe for thofe fins which are above the pow-
er of man to revenge; thofe who command Armies, and by
their greatneffe are fecured from the penalties of the Law, yet
confcience ſets their fins in order before their eyes; and theſe as
fo many armed men charge them thorow, and overwhelme them;
many inftances there are; Belshazzar in the midſt of his cups
and bravery, how was he invaded by fear and horrour, when h
Saw the hand-writing on the wall the whole Army of the Per-
fians could not diſcourage his fpirit; but when confcience revived
his guilt, and the apprehenfions of Gods juftice, he funk under
the burden; the hand-writing from without was terrible, becauſe
confcience opened a hand-writing within. Tiberius the Empe-
rour who was doubly dyed in unnatural lafts and cruelties, could
neither evade nor diffemble the horrors of his mind; Nero after
the barbarous murdering of his mother, was always pursued by
imaginary Divels, his diftracted 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 from hence we may infallibly conclude the con-
fcience of the most powerful finner is under the feeling of a Dei-
ty; for if there were no punishments to be feared but thofe the
Magiftrate inflicts in his own Dominions, why are Soveraign Ma-
giftrates themſelves under terrors for their vicious actions! and
thofe
46
Serm. 2.
God is.
thoſe who are not fubject to any humane Tribunal, why do they
with ſuch fury reflect upon themſelves for their crimes?certainly it
proceeds from hence,that natural confcience dreads the fupreme
Judge,feeing nothing is able to fhelter them from his Tribunal,nor
reftrain his paver when he will take vengeance on them.
In vain doth the Atheist reply that thefe fears are the product of
a common falle opinion, which is conveyed by education, to wit
that there is a God who is provoked by fin; and that ignorance in-
creaſes theſe terrors, as little children fear bug-bears in the dark;
for 'tis certain,
First, That no Art or endeavour can totally free a finner
from thefe terrors, whereas groundleffe fears are prefently ſcatte-
red by reaſon, and this argues there is an inviolable principle in
nature which refpects a God. We know there is nothing more
disturbs the ſpirit than fear, and every perfon is an enemy to what
torments him; hence the finner labours to conquer confcience
that he may freely indulge himself in fin; but this is impoffible;
for confcience is fo effential, that a foul cannot be a foul without
it, and fo infeparable, that death it felf cannot divorce a man
from it, perire ncc fine te nec tecum poteft; it can neither dye
with the inner, 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 remiffe; fo this fpiritual pulfe
is not always in equal motion; fometimes it beats, fometimes it
intermits, but returns again; thofe fcorners who run a courfe of
fin without controule, and feem to deſpiſe 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 deny;although they are
without faith, they are not without fear; defperate finners ruffle
it for a time, and drench themſelves in fenfual pleaſures,to quench
that fcintilla anime, that vital fpark which fhines 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 ſeriouſly
ponder their offences, they tremble in the fearful expectation of
the Axe or Callows. A finner may conceal his fears from others,
and appear jolly and brave, when confcience ftings him with fe-
cret remorfe; as a Clock feems to be calme and ftill to the eye;
but
Serm.2.
47
God is.
but 'tis full of fecret motions within ; under a merry countenance
there may be a bleeding heart: To conclude, fo far is a finner
from being able to quench theſe terrors, that many times the
more they are oppofed, the more powerful they grow; thus ma-
ny who for a time breathed nothing but defiances to confcience,
and committed fin with greedineffe, yet confcience hath with
fuch fury returned upon them, that they have run from profaneſſe
to fuperftition, as fugitive flaves are forc't back to their Maſters
and ferve in the vileft Drudgery, fearing fevere punish-
ments.
"
2.The best men who enjoy a fweet calmnefs, and are not difqui-
eted with the terrors of confcience, they abhor that Doctrine
which difcards the fear of a Deity; fo that thoſe who are moſt
freed from theſe terrors, believe them to be radicated in nature,
and grounded upon truth; and thofe who efteem them vain, are
moft furiously tormented with them; in which reſpect the Divine
goodneffe fhines forth in the greateſt luftre towards thoſe who love
and fear him, and his juſtice againſt thoſe who contemn it; thus
Caligula who was the boldeft Atheist in 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, who
was the Heathens Martyr, died with the fame tranquility of fpiric
wherein he lived.
3. 'Tis worthy of our ferious thoughts that theſe terrors of con-
fcience are moſt dreadful when the finner approaches death; the
fenſe of guilt which before was fmothered, is then revived; con.
fcience like a fleeping Lyon-awakes and deſtroys at once; experi-
ence tells us many finners who have lived in a fenceleffe, dye in a
defperate manner; and from whence doth this proceed but
from the prefages of a future judgement! confcience antici-
pates the vengeance of God; then the Alarums are encreaft,
and the forme is more violent; for the foul being fenfible
of its immortal nature, extends its fears to Eternity, and
trembles at him who lives for ever, and can punish for,
ever.
Arge. 30.
48
Serm. 2.
God is.
Argument 3. The confent of Nations agrees in the
belief of a God; although the Gentiles did groffely miſtake
the life and effence of the infinite Deity, imagining him to
be of fome humane forme and weakneffe, and in this re-
ſpect were without God in the world; yet they confpired in
the acknowledgement of a Divinity, the multiplicity of
their falfe gods ftrengthens the Argument; it being clear
they would rather have any God then none; and this belief
cannot be an impofture, becaufe 'tis
Firſt, Universal; What Nation fo barbarous as not to worſhip a
God? certainly that which is common to all men,hath a founda-
tion in nature.
Secondly, 'tis perpetual; falfhoods are not long lived;
but the Character and Impreffion of God is indelibly fea-
led upon the fpirits of men. Thus we fee the Univer-
fal Reaſon of the World
of the World to Determine there is a
God.
2. The Scripture proves there is a God to faith; Pfal.
19. David fpeaking of the double manifeftation of God
by his Works and his Word, appropriates a converting
power to the Word; this exceeds the difcovery of God in
the Creation, in refpect of its clearneffe and efficacy:
Pfalme 138. 2. Thou hast magnified thy Word above all
thy Name. There are more apparent Characters of Gods.
than in the
Attributes and Perfections in the Script veftigium, the
Book of Nature; in the Creation there is
foot-print of God; but in the Word there is Imago, his
Image and lively Repreſentation: As the Angels when they
affumed vifible bodies, and appeared unto men; yet by
the brightneſſe and Majefty of their appearance, difcovered
themſelves to be above an humane Original; fo the Scri-
ptures although conveyed to us in ordinary language and
words, yet by their authority and fanctity evidence their
Divine defcent; and that there is a holy and tighteous God
from whom they proceed.
There
Serm. 2.
49-
God is.
natura >
We may hear the Tragedi-
an thus refenting it:
Sed cur idem,
Qui tinta regis fub que
vafti
mium
Pondera mundi librata fuos
Ducunt orbes, hominum ni-
securus ades? nor follicitus
Prodeffe bonis, nocuiffe malis.
Senec. Hippol.
There is a vehement Objection urged by A-
theifts in all Ages against a Divine Providence,
and confequently against Gods Peing: The af-
flicted ftate of innocency and goodneffe, and
the profperous ftate of oppreffion and wickedneffe.
Honeft men ſuffer, whileft the unrighteous and
profane fwim in the Streames of Profperity;
hence they concluded fortuna certa, aut incerta
had the charge of thefe fublunary things;
even the holy Prophet himself was liable to this
temptation, Pfal.73.9,10,11,12,13,14.he faw that as
the clean Creatures were facrificed every day, he Tur-
tle and the Lamb, the Emblems of innocency and
charity, whileft the Swine, and other unclean
Creatures were fpared; So good men were har- Plutarch and Seneca, and
raft with troubles, when the wicked were ex-faction concerning this me-
empted, and this thook his faith; but by entring thod of the Divine Provi-
into the Sanctuary of God, where he understood dence.
their end, he comes off with victory; now for the
removing this Objection, Confider
Cicero, have rendred fatif-
First, we are not competent Judges of Gods actions; we
fee but one half of Ezekiels Vifion; the Wheels, but not
the eye in the Wheels; nothing but the Wheels on which
the world ſeems diforderly to run, not the eye of Providence
which governs them in their moft vertiginous changes: The
actions of God do not want clearneffe, but clearing: What
we cannot acquit, is not to be charged on God as unjust,
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 flesh and fpirit, and cannot diftinctly
judge the ways of God; but when we are not able to com-
prehend the particular reafons of his difpenfations, yet we mult
conclude his judgements to be right, as will appear by ob-
ferving
Secondly, The fufferings of the righteous do not blemiſh Gods
juſtice.
H
I. God
50
Serm. 2
God is.
I. God always ftrikes 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 of God are a great deep, unfathomable by any finite
underſtanding yet his righteousneſſe ſtandeth like the high
Mountains, (as it is in Pfalme 36.) vifible to every eye;
if the moft righteous perfon fhall look inward, and weigh his
own carriage and defert, he muft neceffarily glorifie the ju-
ftice and holineffe of God in all his proceedings.
1
2. The afflictions of good men are fo far from ſtaining
Gods juftice, that they manifeft his mercy; for the leaft fin
being a greater evil than the greateſt affliction; God uſes tem-
poral croffes to prevent or deftroy fin; he imbitters 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 afflicted 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 fhell: that
is not a real evil which God ufes as an inftrument to fave us.
Who will esteem that Phyfitian unjuft, who prevents the
death of his Patient by giving a bitter potion?
3. If the Righteous be thus afflicted upon earth, we may
conclude there is a reward in the next World; if they are
thus fharply treated in the way, their Countrey is above,
where God is their portion and happineffe.
Thirdly, The temporary profperity of the wicked reflects no dif
honour upon Gods juftice or holineffe; for God meaſures all things
by the Standard of eternity; a thousand years to him are as one
day. Now we do not charge a Judge with unrighteoufneffe,
if he defer the execution of a Malefactor for the day; the
longeft life of a finner bears not that proportion to eternity;
befides, their reprieve increafes and fecures their ruine; they
are as Grapes which hang in the Sun till they are ripe, and
fit
Serm. 2,
51
God is.
fit for the Wine-prèfle. God, fpares them now, but will pu-
nish them for ever; he condemns them to profperity in this
world, and judges them not worth his anger, intending to
poure forth the vials of his wrath on them in the next.
·
Fourthly, The more fober Heathens have concluded from
hence there is a judgement to come; becauſe otherwife the
beſt would be mot miferable, and the ungodly profperous;
from hence they have inferred, that becauſe all things are
difpenc't in a promifcuous manner to the juſt and unjuſt in
this world, therefore there must be an after-reckoning.
Fifthly,There are many visible examples of the goodneffe and
juftice of God in this World, either in rewarding afflicted innocen-
cy,or punishing profperous iniquities. He that fhall read the flo-
ry of Jofeph, and confider that wonderful chain of cauſes
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 Priſon he came to the principality,muſt conclude there
is a watchful eye which orders all things: And how many in-
ſtances are there of Gods fevere, and impartial juftice? there
is no State or Hiſtory but prefents fome examples; wherein
an exact proportion in the time, meaſure and kind between
the fin and puniſhment,is moſt confpicuous; the unnatural fin of
Sodom was punish't with a fupernatural fhowre of fire and brim-
ſtone: Pharaoh had made the River guilty of the blood of the He-
brew Infants his firſt plague is the turning of the River into blood;
Adonibezec is juft fo ferved as he did by the feventy Kings; Fadas
who wanted bowels for his Lord, wanted bowels for himfelf
in life and death; for he hanged himſelf, and his bowels
gushed out; and thus the punishment as a hand, points at
the fin, and convinces the World of a Deity.
Ufe 1. This is juft matter of terror to Atheists, which are
of three forts;
{
1. Vita.
2. Voto.
3. Judicio.
H 2
Fint,
use I.
52
Serm. 2.
God is.
Firft,To thofe who are practical Atheiſts vita,in life, who live
down this truth, denying God in their lives, fad and certain
it is, that many who pretend they know God, yet ſo live
they, as if there were no Deity to whom they muft give an
account: Such are the fecure, that fleep in fin, notwithſtand-
ing all Gods thunder; and if ever fleep were the true image
of death, this is the fleep. The fenfual who are fo loft in car-
nal pleaſures, they fcarce remember whether they have a
foul; if at any time confcience begins to murmure, they
relieve their melancholy thoughts with their company and
cups, like Saul, fending for the Mufick when the evil spirit
was upon him. The incorrigible, who notwithstanding the de-
fignes of Gods mercy to reduce them; although Providences,
Ordinances conſpire to bring them off from their evil ways;
yet they perfift in their difobedience: Let fuch confider it is
not a looſe and ineffective affent to the being and perfections
of God which will fave them; God is not glorified by an
unactive faith; nay, this will put the most dreadful accent,
and the moft killing aggravations on their fins; that believing
there is a God,they dare prefumptuoufly offend him, and pro-
voke the Almighty to jealoufie, as if they were able either to
evade, or to fultain his wrath; 'tis the greatest prodigy in the
World to believe there is a God, and yet to difobey him;
this renders them inexcufable at the laft.
Secondly, To those who are Atheifts voto,in defire,Pfal.14. The
fool bah faid in his heart there is no God; the heart is the Fountain
of defires,he wiſhes there were no God; this Atifhem fprings from
the former; men live as if there were no God, and then with there
were none;guilt always begers fear,and fear hatred; and that ftrikes
at the being of the object that is hated; as Malefactors defire there
were no Law nor Judge, that they might efcape deferved puniſh-
ment. Well their defires are as vifible to God as their actions are
to men, and in the day of Revelation there will be a propor-
tion of Wrath anſwerable to the Wickedneffe of their
hearts.
Thirdly, To thoſe who are Atheiſts judicio, in opinion; theſe
low
Serm. 2.
5.3
God is.
low running dregs of time afford us many of thefe Monſters; for
many to reconcile their principles with their practices, that they
may undiſturbedly enjoy their lufts, take this as an Opiate potion,
that there is no God; but this is the most irrational and impious
blafphemy.
ནི
+
1. Irrational; for the Name of God is written in fo fair a
Character upon this univerfal frame, that even whil'ft men run
they may read it; and therefore God never wrought a miracle to
convince Atheiſme, becauſe his ordinary works convince it:
Moreover, the notion of a Deity is fo deeply impreft on the
Tables of all mens hearts, that to deny God, is to kill the foul
in the eye, to quench the very principles of common nature, to
leave never a vital fpark or feed of humanity behinde;
'tis as if an, ungracious foul fhould deny he ever had a Fa-
ther. He that does ungod God, does unman him-
felf.
►
>
2. 'Tis the most impious; 'tis formally Deicium
a killing of God as much as in them lies; but there are no Athe-
ifts in hell, the Divels believe and tremble; he that willingly
quenches that light which is planted in his breaft, he is palling
from that voluntary darkneffe to a worfe; like an offender on the
Scaffold, he doth but blinde his eyes to have his head
cut off; he goes from inward darkneffe to utter dark-
neſſe.
Uſe 2.Let us ftablish our hearts in the belief of Gods Being; in
the latter times the World is wholly difpofed to Atheifme; as the
Scripture attributes the ruine of the Old World to their Atheiſme
and Profaneffe, ſo it foretells the univerfal difeafe of the last Age
will be Atheiſme and Infidelity. Luke 18. 8. Nevertheless when
the Son of man cometh, fhall he finde faith on the earth? it
were impoffible there fhould be fuch a palpable contradi&tion be-
tween the lives of men and this fundamental of Religion, did
they with affurance and certainty believe it. Pfal. 14. 1. The
fool hath ſaid in his heart there is no God; they are corrupt,
they have done abominable works, there is none that doth good..
Atheiſme
Use 20
54
Serm.2.
God is.
Atheiſme is the root of Profaneffe ; moreover, the fpiritual myfte-
ries of Religion, which exceed the flight of reafon, are oppoſed
by many upon the account of their Atheisme; they
queftion the truth of Gods Being, and therefore disbe-
lieve fupernatural Revelations; let us then treaſure up this
truth:
Firſt, As the foundation of faith; for all the truths of Religi
on fpring from this as their common principle; the watering of
the root will cauſe the branches to flourish; fo the confirming of
this will render our affent to the doctrine of theGoſpel more clear
and ftrong.
:
Secondly, As the fountain of obedience; the true and found
belief of every holy truth always includes a correſpondency in
the believer to the thing believed; and this mult defcend from
the understanding to the affections, and the converfation: Now
the fundamental duties which we are to pay to God, are,love,
fear, dependance and fubmiffion to the will of his Law, and of his
Providence.
1. Love: He is the ſupreme object of love for his excellen-
cies and benefits.Pfal.5.11. Let them also that love thy Name
rejoyce in thee; the Name of God imports thofe glorious Attri-
butes whereby he hath expreft himself to us; all the excellencies
of the creature meet eminently in him, and all their imperfecti-
ons are removed; in him there is nothing unlovely; in worldly
things how refined foever they be,there is an allay of dregs; the
all that is in them is mixed with corruption; but in God the all
that he is, is perfection; in the most glorious creature as a crea-
ture, there is aliquid nihil, fome imperfection, it is not exactly
fitted for the foul; but God is the Adequate and compleat object
of our love. There is fuch an infinite eminency in God, that we
are obliged to a proportionable affection; the firft and great Com-
mandment is, Matth. 22. 36. Thou shalt love the Lord thy
God with all thy heart, and with all thy strength; all the
kinds and degrees of our love are due to him; we muſt put no
bounds nor limits to it; in him it muſt begin, in him it must end;
a
Serm..
55
God is.
a remifer love is a degree of hatred; we difparage his excellencies
by the coldneffe of our affections. O had we but eyes to fee his
beauty,how would all the excellencies of the creatures become a
very Glow-worme that only glitters in the night!
Moreover, God planted this affection in the nature of man,that
it might be terminated upon him felf as its centre and treaſure, as
our natural faculties are fitted for their feveral objects; the eye
for colours, the ear for founds, the palate for tafts; fo love is fit-
ted for God, that being as the Soveraign which fways all our pow-
ers. Love is called pondus anime, that fets all the wheels in the
clock of the foul a going; this fets the understanding awork in the
ferious contemplation of the Divine excellencies, it diverts the
thoughts from other things, and fixes them on God; it excites
ftrong defires, and earnett afpirings after him; it ftirs up zeal
which is flamma amoris, love in a flame to remove all obftacles
which hinder the most intimate union with him; it produces joy,
when the foul repofes its felf in God, and with infinite fweetness
poffeffes him; it caufes the greateft diligence, alacrity, and refo-
lution in all our ways to pleaſe him: for love is ever the fpring
and rule of all our actions; fuch as it is,fuch likewife will they be:
thus we may fee that God (as there is in him a union of all excel-
lencies) challenges the most intenfe and vehement degree of our
love, he being only fitted for it; and that our love being a fuper
lative affection,is only proper to God; and therefore to love any
creature without God, or in an equal manner to him, is to Deity
the creature, to place it in the room of God, and fo it renders
us guilty of Idolatry in a spiritual fenfe. But fuch is the ignorance
of mens minds, and the depravednefle of their wills, that few
there be who love God; 'tis true, there may be fomething like
love in natural men to God, grounded upon the perfwafion of his
glorious being, and the goodneffe of his nature, which is not ter-
fible to them; but when they confider his mercy is a holy mercy,
and that it is never difpenc't to the prejudice of his juftice,though
they cannot hate God for his goodneffe directly, yet they hate
him with it; for although he is the perfection of beauty and good-
neffe it leff, yet they being evil, there is no congruity or conve-
niency between God and them; they love fin, and hate puniſh-
{
ment:
56
Serm. 2.
God is.
ment: Now God as Author legis, by the moft ftrict Laws for-
bids fin, and as ultor peccati, inflicts fevere puniſhments; from
hence it proceeds, the most lovely and fweet Attributes of God
cannot endear him to them; no more than the natural or moral
excellencies of a Judge, the comelineffe of his perſon, or his
wiſdome and knowledge can draw forth the love of a Malefactor
when he is condemned by him.
Moreover, fince the general nature of fin is an eternal contra-
riety to the nature and will of God; the love of it muít needs ar-
gue the hatred of God; for as the Lord Jefus requires an univer-
fal, chearful and conftant obedience,as the moft clear evidence of
love to him; if you love me,keep my Commandments; So the Argu-
ment will be as ftrong to conclude backward, If you keep not
Gods Commandments,you hate him; to live in the practice of
known finnes, is a vertual and interpretative hatred of
God.
2. The benefits which God beſtows upon us deſerve our love.
How great an endearment did he paffe upon us in our Creation?
we might have been admitted into the loweft form of Creatures,
and have only enjoyed the life of flies or worms; but he made
us little lower than the Angels, and Crowned us with glory
and konour, and gave us dominion over all the works of his
hands, Pfal. 8. 5. Whereas the rest of the Creatures were the acts
of his power; the Creation of man was an act of power and
wifdome; in all the reft there was nothing, but he spake the word,
and they were made, Pfal. 148. 5. But in the making of man
there was a confultation about it, Gen 1. Let us make man; he
framed our bodies, fo that all the parts confpire for the ornament
and fervice of the whole: Pfal. 139.15. Thine eye did fee my
fubstance being yet imperfect, and in thy book were all my mem-
bers written, and therefore Lactantius faid truly, hominem non
patrem effe fed generandi Ministrum; man is only the inftrument
which the Lord doth ufe for the effecting of his purpoſe to raiſe
the beautiful Fabrick of mans body: Now if we are obliged to
expreffe the dearest love to our Parents, with how much greater
reaſon ſhould we love God, who is the fountain of all our beings.
Moreover,
Serm...
57
God is.
He hath breathed into man a fpiritual, immortal, ratio
nal foul, which is more worth than the whole World; this
is in fome fort afpark and ray of Divine brightneffe; 'tis capable
of Gods Image, 'tis a fit Companion for Angels, to joyne
with them in the praises of God, and enjoy a bleiled eternity with
them. 'Tis capable of communion with God himself, who is
the fountain of life and happineffe. The foul is endowed with
thofe faculties which being terminated upon God, it enjoys an in-
finite and eyerlafting bleffedneffe. The underſtanding by know-
ledge refts in God as the first and highest in genere veri; the will
by love embraces him as the laft and greatest in geners boni; and
fo receives perfection and fatisfaction, which is the incommu-
nicable priviledge of the rational foul. Beafts can only converſe
with droffy and material objects, they are confined to earthly
things; but the foul of man may enjoy the poffeffion and fruition
of God, who is the Supreme and Soveraign good. Now this
fhould inflame our love to God; he formed our bodies, he infpi-
red our fouls. Moreover,if we confider our lives, we fhall finde
a chain of mercy which reaches from one end to the other of
theni.
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 provifions we receive, do ferve not only
for neceffity,but for delight; every day we have the provifions of
meat and drink not only to cure hunger, and all our thirst, but to
refresh the heart, and to make us chearful in our work; every
houre is filled up with the bounties of God: Now what thall 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 ſhould break forth to cloſe with 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 1. 3.
The Oxe knows his Owner, and the Affe his Masters Crib:
I
Thoſe
58
.
God is.
2.
Serm. Thoſe Creatures which are of all the most ftupid and heavy,
refpect their Feeders, and expreffe dumb figns of love unto
them. How much more fhould we love God, who ſpreads our
Table, fills our Cup, and caules his Sun to fhine, and his Rain
to fall on us? 'Tis an Argument of Secret Atheiſme 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; if a man conftantly
relieves our wants, 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 neceffities, but we are infenfible and unaffect-
ed;
and yet the meaneft mercy as it comes from God hath an ex-
cellency ftamp't upon it. We ſhould upbraid our fouls for our
coldneſſe to God; everywhere we encounter fenfible demonſtrati-
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 conſtrain us
to love him; we should 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; how much more
when he draws us with the cords of a man, with bands of love?
whofoever requites the love of God with hatred, (as every im-
penitent finner doth) puts off the nature of man,and degenerates
-into a Divel.
2. Fear; this is that eternal refpect 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 cleareft
views of his glory: Efay 6.1,2,3.The Lord is reprefented as fit-
ting. on a Throne, and the Seraphims stood about, each having
fix wings; with twain he covered his face, and with twain his
feet, and with twain did he flee; and one cryed to another, Holy,
holy, holy Lord of Hosts, the whole earth is full of his glory:
The Angels are pure and innocent Creatures; they fear not his
angry juftice, but they adore his excellencies and perfecti-
ons; his is a dread, when a moft Serene Majefty. Penal
fear
Serm. 2.
59
God is.
fear is inconſiſtent with the joys of heaven, but the fear of ad-
miration is perfected there, and in this fenfe the fear of God
continues for ever, Pfal. 19. 9. In all our addreffes to him we
should compofe our fpirits,by the awful apprehenfion of that infi-
nite diſtance which is between God and us.Ecclef. 5.2. Let nor thine
heart be hafty to utter any thing before God; for God is in hea-
ven, and then upon earth; the greateſt diſtance in nature is but an
imperfect difcovery how much we are beneath God; 'tis the ef
fect of grace to reprefent the Divine being and glory fo to the
foul, that in the molt focial duties it may have impreffions of fear;
Pfal. 2. 11. Serve the Lord with fear, and rejoyce with trem-
bling. We should fear his greatneffe and power, in whofe hands
our life and breath, and all our wayes 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 God, and keeping his Commandments are joined
together, Ecclef. 12. 13. This is the Prepofitus which governs
our actions according to Gods will, this is a watchful Centinel
againſt the moſt pleaſant temptations; it kills delight in fin, (by
which the integrity of moft men is loft;) for delight cannot
dwell with fear; 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 against the bafe fear of men;
Ifa. 51. 12, 13. Who art thou, that thou shouldest be afraid of a
man that ſhall dye, and of the Son of man, that ſhall be made
as graß? And forgetteft the Lord thy Maker, that firetcheth
forth the Heavens, and laid the foundations of the Earth? This
exalts a Chriftian above humane frailty, and makes him defpife
the threatnings of the world,whereby many are terrified from their
conftancy. It is the most unreaſonable thing to be Cowards to
men, and fearleẞ of God. Men have but a finite power, and ſo
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
abſolute and unconfined; therefore our Saviour preffes with vehe-
mency upon his Diſciples, Matth. 10. 28. Fear not them which
A
I 2
kill
60
Serm.2.
God is.
kill the body, but are not able to kill the foul; but rather fear
him who is able to defiroy both body and foul in hell: He lives for
ever, and can puniſh for ever; therefore when duty and life can-
not ftand together, he that flies the danger by delivering up his
foul, exchanges the pain of a moment for the torments of Eterni-
Timent Carcerera, non ti- ty: Auſtin upbraids the folly of fuch; They
went Gehennam; timent Cru fear the Prifon, but they fear not Hell; they
ciatum Temporalem, non pœ- fear temporal torment, but they fear not the pains of
nas ignis æterni ; timent
unquenchable fire; they fear the first, but not the second
modicum mori, non æternum death.
mori.
·
3. Dependance, in respect of his al-fufficiency to fupply our
wants; and Omnipotency to fecure us from dangers
Firft, his al-fufficiency can ſupply our wants; he is the Sun,
Fountain and Mine of all that is good; from hence the Prophet
glories in God, Habbakkuk 3.17, 18. Although the fig tree
fhall not b'offome, neither shall fruit be in the Vines; the labour
of the Olives fhall fail, and the fields shall yield no meat; the
Flock shall be cut off from the fold, and there fhall be no herd in
the stalls; yet I will r joyce in the Lord, I will joy in the God
of my falvation. He expreffes 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 flicks of the stall, and the utter failing
of thefe together; for otherwife the want of one might be fup-
plied by the enjoyment of another. Now in the abfolute loffe of
theſe ſupports and comforts of life, the Prophet faw all things in
God; want of all outward things is infinitely recompenc't in the
prefence of God: The Sun needs not the glimmering light of the
Stars to make day; God without the affiftance of the Creatures
can make us really happy; in the enjoying of him we have all
things, and that to the greatest advantage. The things of this
world 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 poffeffing God
there is no burden which we are not able to bear, but he takes
it a vay, our wants, weakneffe and fufferings; and there is no
excellency of his which we are able to enjoy, but he conveys
to
Serm.a.
6r
God is.
to us, his grace, his glory. There is true riches in his favour,
true honour in his approbation, true pleaſure in his peace.
He is the treaſure and triumph of the foul. Lans. 3.24. The
Lord is my portion, faith my soul, therefore will I hope in him:
He is fuch a portion, that all temporal croffes cannot hinder its in-
fluence on us, and his influxive prefence 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 Cum mundus
an holy independency on earthly things; the flames which fhall exarferit, cogi-
burn the World, cannot touch his portion; he may ftand upon its habere de tanta
tat ſe nihil
ruines, and fay, I have loft nothing.
Moreover, this will keep the foul upright in the courſe of obe-
dience;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. Thoſe who want the light of
faith (which diſcovers Gods al-fufficiency) only admire prefent
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 goodneffe, which alone
can ſweeten the best things we enjoy, and counterbalance their
abfence; the Creatures are but of a limited benignity, the ne-
ceffity of their number proves the meannefs of their value;but one
God anſwers all, he is an infinite and indefective good; he is
for all the powers of foul and body, to hold them in their pleafan t
exercife, and to give them reft; he is alone able to impart happi-
neffe, and to preferve that happinefle he imparts.
Secondly, his Omnipotency can fecure us from dangers. The
Creation is a ſtanding Monument of his Almighty Power; for
what but Omnipotency could out of nothing produce the beautiful
Fabrick of heaven and earth; man cannot work without mate-
rials, but God doth; and that which exalts his power, is, that he
made it by his Word; he spake the Word, vnd they were made
faith the Pfalmift, Pfal. 33.9. There went no greater pains to the
Worlds Creation, than Gods command.
Moreover
>
mole perdeu-
dum.
62
Serm.2.
God is.
Moreover, the World is preferyed from perifhing by the pow
er of its Maker. Certainly, without the fupport of his mighty
hand, the World had long before this time relapfed to its primi-
tive nothing: Many inftances we have of his power, in thoſe
miraculous deliverances which he hath fhewn to his people in their
extremity; fometimes by fufpenfion of the Works of Nature ; his
dividing the Red Sea, and making it as a folid wall, that the
Ifraelites might have a fecure raffage! his stopping the Sun in
its course, that Joſhua might have time to destroy his enemies!
his fufpending the nature of the fire, that it might not ſo much as
finge the garments of the three Hebrews! his fhutting the month
of the devouring Lyons, and r turning Daniel in fafety from
that dreadful Den! And are not all thefe, and many others of
this kind, not only the pregnant teftimonies of his love, but the
everlafting Characters of his Omnipotency. Moreover,that which
expreffes 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
refotved the death of his brother; that inftead of killing him,
he expreft the greatest tenderneffe, and the most endearing affecti-
ons to him; thus did he fo fway the hearts of the Egyptians to-
wards the oppreffed Ifraelites, that inftead of fecuring them un-
der bondage, they encouraged their departure, by enriching them
with jewels of flve and of gold, Exod.12.35. Now our duty is
to glorifie this power of God, by placing our truft on him. Pfal.
121.2, 3. My help comes from the Lord, who made the hea-
vens and the earth; he will not fuffer thy foot to be moved; by
dependance on God the foul is compofed in the midſt of the moſt
apparent dangers; as the upper Region of the Aire is calme and
ferene whatever formes are here below; thus David
expreffes the fame courage in all Eſtates; when he was retired into
a Cave to fhelter himfelf from the fury of Saul,he fung the 57.Pfal.
which he then compofed, My heart is fixed, O God, my heart
is fixed, I will fing and give praife; and afterwards when he
triumphed over Hadadezer the King of Zebah, he com-
pofed the hundred and eighth Pfalme, and fung the fame words:
Pfal. 108. 1. O God, my heart is fixed, I will fing and give praife; faith
taught him the fame fong in the Cave, and on the Throne; in
Pfal. 57. 7.
all
Serm.2.
63
God is.
all our exigencies we should apply the power of God; the cauſe
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 furpriſed with terror and difpondency; whereas
when there are vifible means to refcue us, we lift up our heads:
but our duty is in the greatest extremities to glorifie his power, and
to refer our felves to his goodneffe; and though we cannot be cer
tain that God will by miracles refcue us from 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 most injurious enemies, as they
ſhall not conquer the patience, ror break the hope of his people.
4.We owe perfect obedience to Gods will; vid.Subjection to his
Commands,and fubmiffion to his Providence. 1. Subjection to his
Commands. As he is the firft caufe,fo he is the Supreme Lord; he
that gave us life,muit give us law: God hath an abfolute title to our
fervice as Creator; this made the Pfalmift defire the knowledge of
Gods Commandments in order to his obedience. Pfal.119.73. Thy
hands have made me; and fashioned m:
and fashioned me, give me under-
standing, that I may learn thy Commandments; he may learn
this from the univerſal obedience of all creatures, thofe which are
without reafon, fenfe or life, inviolably obferve his commands,
Efay 48.13. Mine hand hath laid the foundations of the earth,
and my right hand hath span'd the heavens, when I call to them
they stand up together, as prepared to execute his commands.
The infenfible parts of the World are fo compliant with his will,
as ró contradict their proper natures to ferve his glory; fire de-
fcends from heaven at his command; the fluid Sea ftands up as a
folid wall in obedience to him; this upbraids cur Degeneration
and Apoltafie, that we who are moft indebted to the goodneffe of
our Creator, fhould prove diſloyal and rebellious, when the infe
riour creatures with one confent ferve and glorifie him.
Laftly, we owe fubmiffion to the will of his Providence; there
is no fhadow of exception can be formed against his Sovereignty;
The may do by right whatever he can do by power, therefore we
fhould acquiefce in his difpenfations; this confideration filenc't
David,
64
Serm. 2.
God is.
David, Pfal. 39. 9. I held my tongue, and faid nothing, becauſe
thou didst it; as the prefence of a grave perfon in authority qui
ets a difordered multitude, fo the apprehenfion of Gods fupremacy
compoſes our riotous thoughts and paffions; unquietneffe of fpi-
rit in troubles, fprings 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 antiprovidence, as if
his wiſdome ſhould be taught by our folly; and fometimes in af-
flictions we eye the next caufe, but do not look upward to the So-
veraign Diſpoſer of all things, 1 ke Balaam, who ftruck the Aſſe,
but did not fee the Angel which oppofed him; this from a bru-
tiſh imagination we regard the vilible inftrument of our trouble,but
confider not the Providence of God in all; from hence it is that
our fpirits are full of unquiet agitations; we live continually upon
felf-created Racks: Now the humble acknowledgement of Gods
hand, and the fubmitting of our felves to his will, as it glorifies
God, foit gives eafe to us; as there is the greatest equity, fo
policy in our willing flooping to him. Rom.14.11.Asl live faith the
Lord, every knee shall bow to me, and every tongue shall confeß to
God;he engages his life and honor for this:if there is not a volunta-
ry, there must be a violent ſubjection to him; the wilful man ne-
ver wants woe; the fpring of our daily mifery, as well as our fins
is, oppofition to Gods will; but the chearful refignation to his
Providence, what a bleſſed pill of reft is this to the ſoul? what a
Sabbath from all thofe finful and penal difturbances which difcom-
poſe our ſpirits; '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 creature, fo according to the fame meaſure and de-
gree wherein we conform our wills to Gods, we proportionably
enjoy the holineffe and bleſſedneſſe of that ſtate.
THE
188-88888888 LLELLLS
ρυφ
6;
THE
TRINITY
Proved by
Scripture.
I JOHN 5.7.
For there are three that bear record in heaven,
the Father, the Word, and the Holy Ghoſt, and
theſe three are one.
N the fifth verse of this Chapter, the Apoſtle
had laid this down as an Article of faith, that
the Lord J fus Chrift is the Sonne of God.
Who is he that overcometh the world, but he
that believeth that Jefus is the Sonne of God : 1 John 5. 5.
Now for the proof of fo g
a truth, the
Apofle produces fix witnelles, and ranks them
into two orders, fome bear record in heaven, and fome bear wit-
neffe on earth; fome bear witneffe on earth, as ver. 8. of this Ver. s.
Chapter. There are three that bear witneße on earth, the Spirit
and the water, and the blood, and these three agree in one;
and fome bear record in heaven, in the words of my Text: There
K
are
65
The Trinity proved by Scripture. Serm. 3.
Obferv.
are three that bear record in heaven, the Father, the word, and
the Holy Ghost, and these three are one.
In the words you may take notice of theſe particulars.
1. The number of the heavenly witneffes, or the number of
thoſe witneſſes that bear record in heaven, viz. three.
2. Their dignity or excellency, they are in heaven.
3. Their act, they bear record.
4. The names of the witneffes, the Father, the Word, and the
Holy Ghoft.
5. Their unity, and these three are on:.
I would obſerve from the context,
That it is not an eafie matter to believe that the Lord Jesus Christ
is the Sonne of God: Whence is it elfe that the Apoftle fo often
urges this point in this Epiftle? whence is it elfe, that whereas it
is fufficient for any truth to be confirmed by the mouth of two or
three witneſſes? here are no leffe than fix witneſſes produced to
prove that the Lord J fus is the Sonne of God; three heavenly,
and three earthly; and indeed who can declare the great mystery
of the eternal generation of the Son of God: I will give five
wonders in five words.
1. God the Father communicates the whole divine essence unto
the Sonne, and yet hath the whole divine effence in himself: If
God communicates his effence, it muſt be his whole effence; for
that which is infinite, cannot admit of any divifion, partition, or
diminution; yet methinks,we have a faint refemblance of this here
below. 'Tis not with things of a fpiritual nature, as with things
of a corporeal; fpiritual things may be communicated without
being leffened or divided; viz. when I make a man know that
which I know, my knowledge is ftill the fame, and nothing di-
miniſhed; and upon this account, whether that Argument againſt
the traduction of the foul, that if the foul of the Father be tra
di ced, the Father is left foul-lette be cogent, I leave to the ud-
ment of the learned: 'Tis to be granted, that to communicate
the notion is one thing, and the faculty is another, but both are
things of a fpiritual nature.
2. God the Father, and God the Sonne are one efferce, and yet
though the Father begets the Sonne, the Sonne doth not b'get
himself: The Father and the Sonne are one God, yet the Lord
Jejus
us is the Sonne of God, under that notion,as God is a Father,
and
Serm. 3.
61
The Trinity proved by Scripture.
and not the Sonne of God,under the notion as God is a Sonne,and
fo not the Sonne of himſelf.
3. God the Father b getteth God the Sonne, and yet the Father
is not elder than the Sonne, nor the Sonne younger than the Fa-
ther; he that begetteth, is not in time before him that is begor-
ten; if God was a Father from everlasting, then Christ was a
Sonne from everlasting; for relata fint fimul natura, an eternal
Father muſt have an eternal Sonne.
4. The Father begets the Sonne, yet the Sonne is not inferiour
to the Father, nor the Father fuper our to the Sonne: The Lord
Jefus Chrift being in ke fo me of Ged, thought it no robbery to
be equal with God; it was his right, and therefore it was no rob-
bery; as he is coeternal, fo he is
fo he is coequal with the
Father.
5. The Father begets the Sonne, yet the Sonne hath the
fane numerical nature with the Father, and the Father the fame
numerical nature with the Sonne; an earthly fonne hath the fame
ſpecifical nature with his Father, but then though it be the fame in
regard of kinde, yet it differs in regard of number; but God the
Father, and God the Sonne have the fame individual numerical
nature.
Let me entreat you that you would attend unto the record and
teftimony that is given by thofe wineffes; and for your encourage-
ment confider the difference between thefe heavenly witnetfes in
the Text, and earthly wi neffes, and fo I thall proceed to that
which I mainly intend.
1. On earth; there may be fome fingle or one witneſſe, but here
are no leffe than three.
2.Earthly, witneffes are fuch as are lyable to exception,but theſe
are in heaven beyond all exception.
3. As for earthly witneffes, it may come to paffe that their
names may not be known, thefe here are named ; the Father, the
Word, and the Holy Ghoft.
4. Earthly witnetles, when they are produced, either may be
flent, or it may be bear falfe witneffe, but theſe bear record, and
their record is true.
5. Earthly witnelles may not agree in their witreffe, as the wit-
neffes brought against Chrift; but there is a sweet confent and a-
greement amongst thefe witneffes, for thefe thiee are one.
K 2
6. Whereas
use.
68
The Trinity proved by Scripture. Serm.3.
Ver. L
Obferv.
6. Whereas Earthly witneffes, although they may be one in re-
gard of confent, yet they are not one in regard of effence; every
man hath one particular individual effence of his own, but thefe
are one in regard of effence: Now pray mark this,for if it be fo
then the Father is God, the Son God, and the Holy Ghoft God.
And therefore the Socinian, who denies the Deity of the Word,
and of the Holy Ghoft, will perfwade you to believe that theſe
words are to be expounded thus, these three are one; that is, fayes
he, theſe 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
words are, There are three that bear wineffe on earth, the Spi-
rit, the water, and the blond, and these three agree in one : Now
if both phraſes note unity in confent, here is an occaſion of of-
fence, and falling adminiftred by the variation of them in theſe
two verfes; why is it not faid the Father, the Word, and the
Holy Ghoſt agree in one, as well as the Spirit, water and
blood.
Fre
And fuppofe we ſhould 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 F 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 ſpecifical nature, not nume-
ture, but caufe there is but one God only, therefore here it
must be the fame numerical nature.
The doctrine I would ſpeak more fully to, is the doƐirine of
the Trinity, or that there are three perfons in the divine
efferice.
In the profecution of this point, I fhall (by Gods affiftance)
obferve this method.
1. I ſhall ſpeak fomething to the notion of a Divine
perfon.
2. I fhall fhew you that thefe are three perfons in the Divine
effence.
3. I fhall fpeak fomething to the diftinction of thoſe
perfo s.
4. Ihall fpeak to the order of thefe perfons.
5.
I fhall enquire whe her the mystery of the Trinity may
be found out by the light of nature.
6. The Ufe and Application.
1. I
Serm. 3. The Trinity proved by Scipture.
69
1. I ſhall ſpeak fomething to the notion of a divine perfon;
what a divine perfon is, or wherein it confifts.
Refol. 1. Negatively a divin: perfon in the precife notion
of it, is not a being or fingularis fubftantia perfona natura
as some Rolg
fingularis clare diftinguitur; there is a clear difference between
perfon and nature, as you may perceive by thefe following confi-
derations.
1. Our Lord Jefus Chrift aflumed the nature of man, and yet
not the perſon of man.
2. Thoſe things which may really be feparated are not the fame;
but that perfonality may be feparated from nature, appears by the
foregoing inftance.
3. If a perfon were a being, it muſt either be finite or infinite;
if finite, then fomething finite would be in God; if infinite,then
there would be three infinites in God, or which is all one,
there would be three Gods; now Deum trinum ajjerimus, De-
um triplicem negamus.
2. Pofitively; a perfonis modus rei, the manner of a being;
and a divine perfon is modus divina effentia, the divine etlence
modificated, or the divine eflences confidered three manner of
wayes; for iftance, confider the divine eflence as the fountain
or principle of deity, fo it is the first 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 faid before that the Father is the fountain or principle of de-
ity; now this muſt warily be understood; I do not fay, the Fa-
ther is the cauſe of deity, but the principle; there is a wide dif-
ference between pincipium & caufam, a principle and a cauſe.
Omnis caufa eft pripium, fed omne principium non eft caufa;
the caufe ofa thig may be called its beginning, but the be-
ginning of a thing is not neceffarily its caufe; the beginning of
a line, is or the cauſe of it.
But to return, where we were, a divine perfon is modus divi-
na effent, the diyine eflence modificated, the divine effence
confidered three manner of wayes; now the manner of a thing
is neither ens, nor wifil; it is neither a thing, nor yet nothing;
for infiance, the folding of my hands, is not eas, for then I
fhould be a Creatour, and make fomething; nor is it plainly no-
K 3
thing,
70
Serm. 3*
The Trinity proved by Scripture.
Heb.1.3.
Gen.1.26.
Ifa. 1.3.
thing; for there is difference between my hands folded, and my
hands expanded.
Now we ufe the word perfon, becauſe it notes the ſubſiſtence
of the most excellent kind of being, and hath more in it than
ſubſiſtence hath; we fay a beaſt doth fubfift, but it is abfurd to
fay a beast hach perfonality; becauſe a perfon notes an under-
ſtanding fubfiftent; befides, the word perfon is attributed to
God in the Scripture; in the Epistle to the Hebrews, you finde
theſe words made ufe of by the Apoftle concerning Chrift
the brightneje of his glory, and the expreffe Image of his
perfon.
;
2. I am to fhew you that there are three perfons in the di-
vine effence, and that from Scriptures, both in the Old Tefta-
mert, and in the New.
1. By Scriptures in the Old Teftament; to that purpoſe,take in-
to your thoughts theſe particulars.
1. A plurality of perfons may be proved by that Scripture, Gen.
1. 26. where God fp.aks of himſelf in the plural number; Let
us make man in our Image; this notes more perfons in the
Codhead than one; 'tis true, fomething is urged by way of Ob-
jeЯion.
Object. 1. God ſpeaks by way of Apostrophe unto the Angels,
that they should bear witneffe of the works of Creation; it is u-
fual in Scripture, for God to ſpeak to the creatures; as in the
Prophecy of Ifaiah; Hear ob heavens, and give ear oh earth, for
the Lord hath spoken.
Refol. 1. Although Cod is fometimes brought in in the Scri-
pture ſpeaking unto the creature, yet it is impoffible that
this Scripture fhould be expounded after this manner;
For,
1. Thofe unto whom God fpeaks, were companions with him
in the work of Creation; Let us make man after our Image;
now God did not make ufe of Angels as instruments in the
work of Creation not indeed could he fo doe ;
For,
>
1. Every instrument must have fubject matter to work up-
on; but Creation doth nor presuppoſe a ſubject, but
make it.
2. Every inftrument must have time to work in, but Creation
is
Serm 3.
71
The Trinity proved by Scripture.
is in an inftant; and therefore when we read that God created
-the world by Jefus Christ, as in the Epittle to the Hebrews; by Heb.1.2.
whom (fpeaking of Chrift) be made the world; this particle per,
or by, non eft no a inftrumenti, fed nota ordinis, notes not in-
ftrumentality, but the order amongst the divine perfons; for as
there is an order in regard of themſelves, fo in regard of their
operations; operari fequitur eße; and hence it is, that although
we read that God the Father made the world by Jefus Christ.
yet we
do not read that Jefus Christ 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 image; now man
was not to be made after the image of Angels, but the image of
God himſelf.
Ob eƐt. 2. God ſpeaks more magnatum, or more principium,
after the manner of great ones, who ſpeak in the plural
nun,ber.
î
Refol. 1. If God ſpeaks more magnatum, after the manner of
great ones, why doth he not alwayes, or at lealt frequently
fpeak after this manner? you will find God fpeaking in Scri-
pture for the most part in the fingular number; even in this very
book of Genefis, Behold, I even I do bring a flood of waters upon Gen 6.17.
the earth. Behold, I even I establish my Covenant with you. Fear Gen.9.9.
no: Abraham (faith God) I am thy fhield, and thy exceeding Gen. 15. 1.
great reward; and elsewhere, I am the Almighty God, walk before 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 diſcovers most of his royalty, and power, and Majeſty, as
he did at the giving of the Law on Mount Sinai; and yet there
he ſpeaks in the fingular number; Exod. 20 3. I am the Lord thy
God, which have brought thee out of the Land of Egypt, out of the
bouf of bondage.
3. 'Tis likely the Princes did at firft fpeak in the plural num-
ber, not to note their power and greatneffe, but their modeſty
and warineffe; that it was not their defign to rule according to
will, but according to counfel; that they were willing to ad-
vil: with others, and to be guided by others; The wifeſt Kings
on earth will have their counfel, and it is no more than
needs;
Exod.20. 2
72
3
The Trinity proved by Scripture. Serm.
Eph.1.11.
IO.
needs; plus vident oculi, quam culus, many eyes fee more than
one eye; but Gods Counſel is his Will; who worketh all things
after the confel of his own Will. Nor indeed is it fafe or fit for
any to govern arbitrarily, or purely by will, but he whoſe Will
is his counſel, is fo far from needing a rule, that it is the on-
ly Rule.
2. As a plurality of perfons, fo a Trinity of perfons may be
Ifa.63. 7, 8, 9, proved out of the old Teftament; I fhall mention, and only
mention for brievity fake, one place in the Prophecy of Iſaiah,
in the feventh ver e you have mention made of Jehovah, or the
Lord; in the ninth verfe, of Jefus Chrift, called the Angel of
his prefence; in the tenth verfe, of the holy Spirit; but they
rebelled, and vexed his holy Spirit.
Mat.3.16, 17.
2. You have this doctrine more clearly delivered in the new
Teftament, as will appear by feveral inftances.
1. At the Baptijme of Christ, the Trinity of perfons were
clearly diſcovered; you may read the history; And Jesus when
he was baptized, went up strait way out of the water, and lo the
heavens were opened unto him, and he faw the Spirit of God def-
cending like a dove, and lighting upon him, and lo a voyce from
heaven, faying, This is my beloved Son, in whom I am well pleafed 3
Confider here,
1. We have three names given feverally and particularly to
three perfons.
1. He who ſpake with a voice from heaven was the Fa-
ther.
2. He who was Baptized in Jordan, is called the Son.
3. He who defcended in the hape of a Dove, is called the Spi-
rit of God.
2. There were three outward fignes or fymboles by which thoſe
three perfons did manifeft themselves.
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 Ghoft in the shape of a Dove.
3. They are defcribed by three diftinct actions.
1. The one cries by a voice from heaven, This is my well-
beloved Sonne, heare him; this could not be the voice of the
Sonne, for then he would be Sonne to himself; nor can this
be
Serm.3. The trinity proved by Scripture.
73
be attributed unto the Spirit, fo: then fefus would have been the
fon of the Spirit.
2. The ſecond, after his Baptifme, prayes; Luke 3.21. It came
to pass, that Jefus being baptized, and praying, the heaven was
opened.
3. The third defcended in the ſhape of a dove, and reſted upón
Jefus Chrift.
Now to clofe this particular, why might it not be faid, that
the Father was baptized in Jordan as well as the Sonne? or that
the Father defcended in the shape 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 shape of a
dove; if this were rot a truth, that there are three perfons in
the divine effence? hence the primitive Chriftians uſed to ſay
unto any one that doubted of the Trinity, abi ad Jordanem
& videbis, go to Jordan, and you will fee a Tri-
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, and Mat,28, 19,
of the Holy Ghost; and indeed, no wonder if God diſcovered
himſelf 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 Ghost; now theſe I
call the words of institution; for although you have not here the
firſt inſtitution of Baptiime, John the Baptift, who was called
fo from this very Ordinance, adminiftring this Sacrament, and
the Diſciples queftionleffe from the Command of Chrift himſelf;
the Evangelist John tells us, that Jefus himself baptized not, but Joh.4.2.
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. Chrift commands them to baptize, not in the names, but is
the Name of the Father, Son, and holy Ghoft; if you confider
them perfonally, fo they have three names, Father, Son, and
holy Ghoft; if effentially, then but one name; num nomen,
L
UNA
74
The Trinity proved by Scripture. Serm.3.
Mat.4.10.
John 14.16.
una deitas, one God, one deity, and I obferve farther, that
which way foever we expound this phrafe in the name, either
calling upon the name of the Father, Son, and holy Ghoft (as
fome) or in the nam, by the authority, or at the appointment of
God the Father, Son, and holy Ghost (as others) or in the
name, viz. for the fervice, honour, and glory of God the Father,
Son, and holy Ghoſt (as a third fort) you muſt either make thefe
to be three Gods, or elſe three perfons in the Godhead; for
who is the object of our prayers but God? who hath authority
to appoint Ordinances for his Church but God? whom are we
to ferve and worſhip but God alone? Thou shalt worship
the Lord thy God, and kim only shalt thou ferve.
2. They were to baptize, not in the name of the Father by the
Son, or by the Spirit; but in the name of the Father, Sonne,
and Spirit, which notes the equality of the three per-
fons.
3. Father, Son, and holy Ghoft, are ſo joyned together, that'
we are no leffe baptized in the name of the Sonne, and of the
Spirit, than of the Father; and therefore their deity is the fame,
their power and authority the ſame.
>
4. An Article is thrice prefixed, and added to every one,
baptizate in nomine to nargos, Toys, To dzis spares, that Fa-
ther, that Son, that holy Ghoft; that Father whofe voice you
have heard from heaven; that Sonne, whom as yet you fee in
the humane nature; that holy Ghost, whom you have feen
defcending upon me in the fhape of a Dove; Surely
the repetition of this Article, doth not want its fin-
gular Emphaſis, that Father, that Sonne, and that koly
Ghoſt.
3. This doctrine may yet further be cleared from that fay-
ing of our Saviour; I will pray the Father, and he shall give you
another Comforter; hence is plainly proved the perfonality of the
Holy Ghoſt, he is called another Comforter; now he who is di-
finguiſhed from the Father and the Sonne, in the manner as
to be called another comforter, is either diftinguifhed in regard of
his effence, or in regard of his perfonal fubfiftence; not in re-
gard of his effence, for then he would be another God,
and therefore he is another in regard of his perfonal
fubfiftence.
4. You!
Serm.3.
75
The Trinity proved by Scripture.
4. You have a clear proof for this doctrine in the words of
the Text; There are three that bear record in heaven, the Father,
the Word, and the holy Ghoft, and thefe three are on:; and to that
purpoſe, confider,
1. You have mention here of three witneffes; now three wit-
nefles are three perfons.
2. The Word and holy Ghoft are conjoyned in their Teftimony
with the Father, which is not competible to any creature; and
left we should doubt of this, it is exprefly faid even by Saint
John himself, to be the witneffe of God; Verfe 9. If we re-
ceive the witneſſe of men, the witneje of God is greater; for this
is the wineße of God which he hath teftified of his Son; and con-
cerning Chrift, it is faid that he is the true God; ver. 20. This
is the true God, and eternal life; let the Socinian fhew me where
any creature is called the true God; Concerning the Spirit alfo
in this Chapter, it is faid ver. 6. that he is truth it felf; It is
the Spirit that beareth Witnesse, because the Spirit is
Truth.
3. If there be three witneffes, whereof every one of them is
God, the one not the other, and yet not many Gods, but one
true God; the point is clear, there are three diftinct perfons fub-
fifting in one divine effence, or (which is all one) there are three
perfons and one God.
3. Iam to ſpeak fomething to the diftinction of theſe three
perfons; though they cannot be divided, yet they may be,they are
diftinguished; many things in nature may be diftinguiſhed, which
cannot be divided; for inftance, the cold and the moisture,
which is in the water,may be diftinguished, but they cannot be
divided; Now that those three perfons are diftinguished ap-
pears,
1. By what hath been already faid, the Father is no tthe Son,
nor the Son the Father, nor the holy Ghost the Father or the
Son.
2. By the words of the Text; here are three heavenly wit-
neffès produced to prove that the Lord Jefus Chrift is the Son
of God, namely, the Father, the word,and the holy Ghoſt; now
one and the fame perfon, although he hath a thouſand names,
cannot paffe for three witnelles, upon any faire or reaſonable
account whatever; you may be fure that God reckons right, and
L2
he
76
The Trinity proved by Scripture. Serm.3.
John 8.13.
Ver. 17, 18.
2 Cor. 13.14.
Gal.1.1.
Eph. z. 18.
Rev.1.425.
he fayes, Father, Sonne, and holy Ghoft, to be three witnefles;
there are three that bear record in heaven; fo in Saint Johns
Gospel, the Pharices charge our Saviour that he bare record
of himself; (fay they) thou bearest record of thy self, thy re-
cord is not true; now mark what Chrift replies, ver. 17, 18. It
is written in jour Lam, that the Teftimony of two men is true; I
am one that bear witneſſe of my ſelf, and the Father that fent me,
beareth wineß of me; where you have our Saviour citing the Law
concerning the validity of a Teftimony given by two witneffes;
and then he reckons his Father for one witneffe, and himſelf for
another.
4. I ſhall ſpeak a few words to the order of theſe divine per-
fons; in order of fubfiftence, the Father is before the Son, and
the Son before the holy Ghoft. The Father, the first perfon in
the Trinity, hath foundation of perfonal fubfiftence in himſelf;
the Sonne the fecond perfon, the foundation of perſonal ſubfi-
fence from the Father; the holy Ghoſt 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,
effence; this I conceive to be the reafon why in the Scripture
fometimes you have the Sonne placed before the Father; as
2 Cer. 13. 14. The
grace of our Lord Jefus (brift, and the love
of God, and the communion of the holy Ghoſt be with you all, A-
men. So Gel, 1.1. Paul an Apostle not of men, neither by men,
but by Jesus Christ, and God the Father, who raifed him from the
dead. Sometimes the holy Ghoft is placed before the Father
as Eph. 2.18. Through him we have an acceße_by_ane Spirit,
unto the Father. Sometimes before Jefus Chrift, Rev. 1.4.5.
John to the Seven Chur hes in Afia, Grace be unto you, and peace
from him which is, and which was, and which is to come and
from the fven Spirits which are before the Throne (by the feven
Spirits there, is meant the holy Ghoft) and from Jefus Chrift
who is the fait fal wineffe, &c. The confideration of this cau
fed that rule amongst our Divines; ab ordine verborum nulla eft
argmentatio; there is no argument to be urged from the order
of words. Now this fhews, that although one perfon be before
another in regard of relation and order of fubfiftence,
>
2
yet
Serm. 3.
77
The Trinity proved by Scripture.
yet all are equal one with another in regard of effence.
And therefore beware left you derogate the leaft jota or tittle
of glory, or Majefty, from any of the three perfons. As in na-
ture, a fmall matter as to the body, may be a great matter as
to the beauty of the body; cut but the haire from the eye brow,
how diffigured will all the face look. If you take away never fo
little of that honour, and glory, which is due to any of the di-
vine Perfons, you do what in you lies, to blo, ritin, co
disfigure the faire and beautiful face of the bleffed Tiny.
5. I am to enquire whether the myttery of the Trinity may be
found out by the light of nature.
Refol.There are two things in the general,that I would fay in an-
fwer to this question.
1. That the light of nature without divine Revelation,cannot dif-
cover it.
2. That the light of nature after divine Revelation,cannot op²
poſe it.
1. That the light of nature without divine Revelation, cannot
diſcover it; and for that purpoſe take into your thoughts thefe
following confiderations.
1. If that which concerns the worſhip of God cannot be found
out by the light of nature, much leffe that which concerns Gods
nature, effence, or fubfiftence; but the Antecedent is certainly
true; For,
1. As for the part of the worship and fervice of God, which
is inftituted, and ceremonial, it is impoffib'e that it should be
found out by the light of nature; for inftance, what mancould
divine that the Tree of life fhould be a Sacrament to Adım in
Paradife? How comes the Church to understand what creatures
were clean, what were unclean? that the Priesthood was fet-
led in the Tribe of Levi, and not in the Tribe of Simeon, or the
Trible of Judith? certainly thefe leffons were not learned by the
candl-light of nature:
2. As for that part of the fervice of God, which is moral,
all of that neither is not difcoverable by natural light ;
For,
1. If you confult the feventh to the Romans, you ſhall find
that there were ſome ſecret moral wickedneſſes which Paul did
not fee, which Paul could not have feen by the light of nature;
L. 3.
no
78
Serm. 3.
The Trinity proved by Scripture.
Rom.7.7.
no, although a Pharifee, and by that means very expert in the let-
ter of the Law; Rom.7.7. I had not known luft, except the Law
had faid, Thou shalt not 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 nature, which it might and did
fee in its ftate of perfection; and therefore it muft needs be of
dangerous import, to make the Law of nature a weak, faint,
fhadowing, imperfect light, the perfect rule, and only mea
fure 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 as it were to pull the Sun in its noon-day brightneſſe, in
it's greateſt luftre and glory out of the firmament, and to walk
by the light of a Candle, a flinking fnuffe in the focker, al-
moft gone out; this is to make the Primmer, the Horn-book,
the A. b. c. of natural light, the higheſt piece of learning in
morality.
The Law of nature (to our fhame and grief we may ſpeak it )
is fo obliterated and darkened, that it cannot fhow a man the
leaft part of his wickedneffe. Pelagius was a man of grear lear-
ning, and by his fludies and diligence, had fnuffed 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 affertion, that we
are borne as well without vice, as vertue, tam fine vitio, quam
fine virtute nafcimur; and we fee all Popery to this very day,
hold motions to finne not confented unto, to be no finnes
but neceffary conditions arifing from our conftitution, and fuch
as Adam had in innocency.
>
>
But I forbeare; the iffue of this particular is thus much. if
that which concerns the worthip and ſervice of God, cannot be
found out by the light of nature, much leffe that which concerns his
effence and fubfiftence.
2. The doctrine of the Gofpel is called by the Apoftie a my-
ftery, and a myſtery without controverfie; great is the mystery
of godlineß! and what greater Gofpel- myftery is there than the
Irini y, which neither men nor Angels can comprehend, and
both men and Angels must adore! Now if this doctrine be dif
coverable by natural light, it is no more a mystery. The works
Gal.5.19.20. of the flesh are manifeft, faith the Apoftle, Gal. 5. 19, 20. Now
why
Serin. 3.
79
The Trinity proved by Scipture.
T
why are they ſaid to be manifeft? becauſe they flink in the
noftrils of nature, and are difcernable by the dimme eye of
confcience.
Object. I. Poffibly fome may fay, man hath as it were the i-
mage or likeneffe of a Trinity within himself; there are three
prime faculties, understanding, will, and memory, in one and
the fame reaſonable foul.
Refol. 1. A fimilitude doth not prove a thing to be, but only
repreſent a thing to our fancy, which at prefent hath, or at
leaſt had a being one way or other; for inftance, it is impoffible
thas any Sonne fhould know his fathers picture, unleffe first he
hath feen
feen or heard that his father was fuch a per-
fon as the picture doth reprefent; and by that means hath
before hand, his fathers idea and image
in his own
foul.
2. 'Tis denyed that theſe faculties in mans foul, bear the i-
mage or likeneffe of a Trinity; neither can any man by a reflex
act upon his own foul, attain to the knowledge of this great my-
ftery; 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 illuftrate this truth;
as he who would adde any colour unto light, doth rather ble-
mish it than adorn it; what a piece of folly would it be to under-
take to emblazon a fun-beam ?
Object. 2. The doctrine of the Trinity was known to ſeveral of
the Heathens, which had not the Scriptures, and therefore is dif
coverable by the light of nature.
›
Refol. 1. If the Heathen had any notions of the Trinity,
they might receive them either by tradition from thoſe
who had read the Scriptures, or out of the Scriptures them-
felves, and not by the improvement of natural light.
2. 'Tis very probable that theſe notions of a Trinity, which
are found in Plato, and ir(megiftus, were not writ by them
but foilted into their works by fome that lived in after ages; my
Reaſons are thefe,
1. Those writings which go under the name of the Ancient
Fathers, are not all truly fuch, but a great part of them fuppofi-
titious,and forged; as Mr. Dally proves largely in that learned
piece of his, called A Treatise of the right nfe of the Fathers;
where
80
Serm. 3.
The Trinity proved by Scripture. »
Pfal.76.1.
where he gives you an account of whole books that were publiſh-
ed under the names of the Apoftles, as Saint Peter, Saint Bar-
nabas, and others which were not fuch. Now if men durft be
thus bold with the Apostles, no wonder if they did not ſtick to
deal thus with Heathens. This impofture in the Primitive times
was very ordinary; yea, the fathers themfelves have uſed this
Artifice to promote their own opinions, as you may read large-
ly in the third Chapter of that book.
2. Some are apt to believe, that there are clearer notions
of a Trinity in fome of the books of the Heathens, than in the
books of Moſes; and fo by confequence, the Heathens ſhould
know more of the Trinity, than the Ifael of God, which is
flat contrary to the Scriptures. Pfal. 76. 1. In Judah is God
known, his Name is great in Ifrael; He hath not dealt fo with a-
ny Nation; and as for his judgements, they have not known them
praife ye the Lord.
And thus I have done with the first Affertion in anſwer to this
queftion, whither the mystery of the Trinity may be found out
by the light of nature? viz. that the light of nature without divine
Revelation, cannot diſcover it.
2. The light of nature after divine Revelation, cannot oppoſe
ir. For,
1. As the judgement of fenfe ought not to be urged againft
the judgement of reafon; fo the judgement of reafon ought not
to be urged againſt the judgement of faith. The judgement of
fenſe, ought not to be urged against the judgement of reafon;
for inftance, fenfe tells us that fome of the Stars are as fmall as
fpangles (I am apt to believe, that fome Country men think the
Sunne to be no bigger than their Cartwheele) here reaſon in-
terpoſes, corrects fenfe, tells us, that there being a vaſt di-
ſtance between us and them, they muft needs be very great bo-
dies, or elfe they could not be visible. There are thouſands of
Stars that cauſe the white ſtreak in the heavens, called the Mil-
ky-way, 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, than at noon; here reafon again
interpoſes, correas fenfe, tells us, it onely apeares fo becauſe
of the denfeneffe, or thickneffe of the air or medium; and that
for the fame reafon, if you put a piece of money into a baſon
1
of
Serm. 3.
81
The Trinity proved by Scripture.
of water, it will appea re of a larger fize, than if it were in a
bafon without water; that which I aim at is this, that as rea-
fon doth thus correct fenfe, à pari, faith fhould correct
reaſon.
>
2. Philofophical Axiomes muſt be kept within their pre-
per bounds, and limited to a finite power; for inftance, Ex
nihilo nihil fit, that out of nothing proceeds nothing, is a truth,
if it be understood with reference to a finite power. So Apriva-
tione ad habitum non datur regreffus, is a truth upon the fame
termes. Sic una numero effentia non poteft effe in tribus perfo-
nis; that one and the fame numerical effence, cannot be in
three diftin& 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 Question fhould be farted;
how the fame numerical effence can be in three perfons? pol-
fibly an anſwer might be returned thus. Suppofe a father be-
gers a fonne, and communicates to him the fame numerical
foul and body which he hath fill himself, and both of thefe
fhould communicate the fame foul and body to a third, here
would be three diftin&t perfons, yet the fane effence in them
all; but I know a reply would quickly be made, This is impoffi
ble; anſwer muſt be made, It is true, as to that which is finite,
but not unto that which is infinite, &c.
The time allotted for this exercite being spent, in the
handling of the doctrinal part of this Obfervation, I can
ipeak but a few words to the Ufe and Application.
Use 1. This doctrine ſhould eftablifh us in the truth of the
Goſpel, even this myftery which hath been hid from ages,
and from generations, but 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; the doings of God
know no bounds much more his effence and fubfiftence.
M
Kings
82
Serm. 3.
The Trinity proved by Scripture.
Eph. 2. 12.
Kings have their Crowns, a circle about their head, and ſhould
alfo have a circle about their feet, they should not go which way
they pleaſe, but keep themſelves with n the limits of Law, both
of God and man, and this fpeaks them to be creatures, though
in a greater letter, finite beings; but it is otherwife with God;
as he will not have 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 contradiction in adjecto.
2. Let us ftudy this doctrine of the Trinity; and as a motive to
this confider, we cannot worship God aright,without fome know-
ledge of this truth. As God the Father, God the Son, and God
the holy Ghoſt, are the object of divine faith, fo are they the ob-
ject of divine worship; we must worship Trinity in unity, and u-
nity in Trinity; you may direct your prayers unto God the Father,
Son, and holy Ghost; but you must not pray unto either of the
perfons, but as united unto the other. Gerard tells us in Lor.
com. de fanitiffimo Trinitatis mysterio, cap.1. that it is abſolute-
ly neceffary in fome meaſure to know this truth; and that not on-
ly the denial of the Trinity of perfons, but the ignorance of it is
damnable; the Apostle tells the Ephefians, that fometime they
were Atheists, we render it without God in the world, but in the o-
riginal it is Ar ev TW xóouw, Atheists in the world; and the
reaſon of this you have in the beginning of the verſe, becauſe
they were wei's Kes without the knowledge of Chrift; although
a man acknowledges there is but one true God, yet if he knows not
this Godin Chritt, he is an Atheist.
3. Bleffe God for the cleare difcovery of this truth under the
Gofpel; Blessed are our eyes for we fee, and our cares for we heare;
'Tis Gods method to diſcover himſelf by degrees; we know more
of God now than the Jews did; and we ſhall 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 himſelf, that we may enjoy him, and have a more full and
elear difcovery of him, unto all Eternity, Amen.
Reader.
84
1688
B
READER,
E pleaſed to take notice that the worthy Authour
of this Sermon not long after he had preached
it, by a very fad band of God fell fick and dy-
ed; fo that he had not opportunity himself to
bring it forth into light; you have it here
as it was taken by a good Noter, yet fo as it
hath been compared with the Authours own Notes; which yet
being for the most part wrote in Characters, the Comparer
could not make ſo much advantage of them as he defired.
Had the Lord been pleased to spare him his life,this Difcourfe
had come forth more exact and accurate than now it doth;
fuch as it is, it here prefents it felf to thee, and 'tis hoped,
though that is wanting which might please the learned eye,
yet there is that in it which may profit the judicious Chriftian;
you will here fee the difference of Treatifes put forth by the Au-
thours themselves, and by others, which is as great as the
difference betwixt the childe whom the mother nurses her felf,
(which is full and faire, and lufty) and that which is put out
after her death, (which is too often infirme, lean, and
Starv'd.)
but
If thou findest any thing in this Sermon that is for thy pro-
fit, bleffe God for it, and pray that no more fuch hopeful instru
ments may be cut off in the prime of their days.
THE
THE
DIVINE AUTHORITY
OF THE
Scriptures.
2 Tim. 3.16.
All Scripture is given by inſpiration of God, &c.
Ou have heard there is a God, and you have had a
difcourfe concerning the Trinity; I am now to
clear and prove to you the Divine authority of the
Scriptures; therefore I crave your attention to
what the Scripture reports of it felf in 2 Tim.
3. 16, &c.
It was motive enough to the Ephefians to plead
and zealoufly to contend for the image of Diana, because they
faid it was that which fell from Jupiter, Acts 19. 35. Sure then
you will have reason to plead for, and to hold faft this beffed book
which we call the Bible, if I fhall be able to make it further evi-
dent, hat it is tha: book which God himself hath writ. An Argu
ment which you need to hear, and which you had need feriouſly
confider:
M 3
85
85 The Divine Authority of the Scriptures.
Serm. 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
ftated in the Scripture were looked upon as real truths, it would
cauſe you prefently to return to God by godlineffe.
There were even in the Apoſtles time feducers, (fo you finde
in the beginning of this Chapter) perfors that would refift the
truth, as Jannes and fambres refifted Mofes; Not only in the
prefent age, (which is like the dregs of the world in comparison
of the Primitive times) but even then alfo there were feducers
and deceivers; there are Comets among the Stars, as well as
ignis fatuus that creep upon the earth; what muft Timothy do?
ver. 14. Continue thou in the things which thou hast learned and
heft been aßured of, knowing of whom thou hast learned them;
and that from a childe thou hast known the Scriptures, &c.
[From a childe] Jofephus in his book againſt Apion tells us,
the children of the Jews were fo nitructed in their Laws,that they
could ſcarce name a Law to them, but they could tell it; more
ſhame to us Chriftians that take no care to teach Religion,that may
much more easily be learned than the Jewish Religion could.
[From a childe thos haft learned the Scriptures] And it would
be a fhame for a perfon fo long inftructed, not to continue in this
doctrine; a fhame for an old profeffor well educated to defert the
principles of his Religion, and forfake the truths of Scripture;
do not forfake them, why? this verfe gives two reaſons; first, it
is of divine revelation; fecondly, it's profitable for doctrine, for
reproof, for correction, for instruction in righteoufneffe.
A little to explain the words.
All Scripture is given by inspiration of God] Scripture in the
Text, is the fame with the Holy Scriptures, ver.15. for you muft
know that in the Bible, the word Scripture is commonly taken for
the holy Scriptures, ſo fearch the Scripture; ye erre, not know-
John 5. 39.
Matth.22.29. ing the Scripture; the Scripture cannot be broken; fo you muſt
John 10. 33. underftar dit here, all Scripture, that is not every thing that is
written, but the holy Scripture.
1
Is of Divine 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 the real revelations of
the minde and will of God: And yet thofe things which were
!
thus
Serm 4.
The Divine Anthority of the Scriptures. 87
thus reveal'd, good men were excited to write them, and affiſted
in it: Ifay, the inſpiration of God comprehends in it theſe two
things. First, the truths contained in this Scripture were not in-
ventions of mans braine ot fancy: Secondly, that they who writ
them were excited to it, and were affitted in it by the Holy
Ghoſt.
The Text is both explain'd and confirm'd by the parallel place,
2 Pet. 1. 21. Knowing this first, that no prophesie of the Scri-
pture is of any private interpretation; for the prophefie came not
in old time by the will of man; lut holy men of God spake as
they were moved by the Holy Ghost.
That you may a little underſtand this Text, give me leave to
gloffe upon it. In ver. 16. the Apostle faid, we have nɔt fol-
lowed cunningly devi ed fables, &c. That which we have propo-
fed and preached to you, was nothing cunningly devifed by us, when
we made known to you the power and coming of the Lord Jefus
Chrift; we faw him transfigured; we did not go about to tell you
the story our felves; but if you will not believe that, ver. 19.
We have alſo a more fure word of prophefie: There are predicti-
ons concerning Chrift in the Old Teftament, whereunto ye do ve-
ry well that ye take heed as unto a light that fhineth in a dark
place untill the day dawn, and the day-ftar arife in your hearts:
Not as fome Enthufiafts would interpret this, that men ſhould
mind the Old Teftament till the Spirit of God fhould tell them
the truth of this Scripture, and then throw away the Old Tefia-
ment: No, it's a light that thines in a dark place untill the day
dawns, and the day-ftar arife in your hearts. I'le give two inter-
pretations; either first, that this heart is the dark place till the
day-ſtar arife, and fo the word untill] fhall not refer to the
word take heed, but only to dark place; mans heart is the dark
place. But I rather take it till they faw the accompliſhment of
thofe Prophefies; till you fee that really fulfilled which hath been
Prophetied: Take heed,why?knowing this that noProphefie of Scri-
pture is of any private interpretation,&c. fo we read the word;in
the Greek it is,they are not of any private incitation and impuli-
on; for the word hath reference to the cuftome of Racers; nov
you know Racers do not fet out when they pleaſe themselves,but
when he watch word is given: Now no Prophefie is of any pri-
vate interpretation, they did not go about nor fet about it till Ĝod
really
88
The Divine Authority of the Scriptures. Serm.4<
really put them upon it; for it was not the effect of their own
will, choice or invention, but holy men of God fpake as they
were moved by the Holy Ghoſt. Say the Papifts, the Scripture
is of no private interpretation; therefore you cann't underſtand
it; but that is juſt as if I fhould ſay, you muſt not put what mean-
ing you will upon my words, and therefore you cann't underſtand
them: The Scriptures being from God are not to any of private
interpretation; (that is) to put any other meaning upon them
than what God means; but it doth not follow what God
means,
cannot be underſtood; Luk 1.75. its faid that God spuke by the
mouth of the holy Prophets, &c. The Apoftles before they
preached, were endued with power from on high, as you read in
the Acts. Paul faith of himself, it pleafed God to reveal his
Sonne in him, Gal. 1. 15, 16. by the Revelation of the Goſpel;
1 Cor. 14. 37. If any man think himself to be a Prophet, or
piritual, let him acknowledge that the things that I write unto
you, are the Commandments of the Lord.
Queft. The grand enquiry will be,how may any man be truly fa-
tisfied, that this book is the Word of God? or that it hath Divine
authority, or Divine inſpiration?
I confeffe 'tis an undertaking too great for me, but yet fome-
times you have ſeen a little boat follow a great hip. That I may
diſtinctly do it, and offer my own thoughts in this great enquiry, I
fhall give you what I have to lay in thefe feven Propofitions.
Sol. 1. Prop. That there may be a Revelation from God, no
man can doubt but an Atheist that thinks there is no God.
That there has been a Revelation from God is acknowledged by
the Gentiles; for they looked upon their Oracles as anſwers of
their gods; and it is acknowledged also by the Jewes, who tell us
that Mofes had their Laws from God upon the Mount, and all
the Prophets were moved and excited by God to deliver their er-
rands to them; fince there is a God, God may make a Revelation
of his minde.
2. Prop. That there fhould be a Revelation of Gods minde
and will, every man cannot but grant it to be highly reasonable;
for alas, poor man is a finner, a pitiful dark blind thing; now he
cannot but confeffe though he hath no Bible, yet furely he is not
what he was when he came out of Gods hand; but he is now ig-
norant, and does not know all his duty, and he is backward to do
that
Serm.4. The Divine Authority of the Scriptures.
8.9
that which he does know, and if he was not backward, he could
tell whether God would accept of it or not; therefore man can-
not but fay it is a thing highly reaſonable that there should be a-
Revelation of the will of God, that he might know his duty;
and if he did do it, God would take it kindly at his hand.
Επισώθης
3. Prop. We ought to have good fatisfaction for that which
we entertain as a Divine Revelation; for there are more per-
fons come in Gods name, than have Gods commiffion; a great
many more fay Thus fayes the Lord, then ever were bid to ſpeak
God's Word; As we cannot believe we know not what, fo we can-
not believe we know not why; whoever believes any thing, he
hath ſome reaſon why he does believe it: 2 Tim. 3. 14. Continue
in the things whereof thou hast been affured; not thofe things sons;
which are concredited and truited to thee, but thofe things of Apps.
Hefych.
which thou hatt been affured: Now faith our Saviour, John 4. 22. Quorum firme
Ye worship ye know not what; intimating perfons ought to under- feu plena fides
ſtand what, and why they worship; we are not born with tibi facta est.
this notion that this Bible is a beam of the Sunne of righteoufnefs; Fulleri Mifcel
we mult therefore fee why we entertain it. That rule is excellent,
though I muſt not nor cannot give a reafon of every thing believed,
(for many things far tranfcend all that my fhort underſtanding is
able to reach) yet I muft, and I am bound to give a reafon of all
that I believe, becauſe God hath faid it. When the Gospel was
preached, the Bereans were commended for examining whether
thoſe 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 that it is really
Gods minde, I have all the reafon in the world to believe it; but
now I muſt have ſome reaſon for which I believe that this book is
the revelation of Gods minde and will.
4. Prop. Where we ought to be fatisfied, there 'tis certain God
hath given minds desirous of fatisfaction to fee fome ground for
it; I mean fince 'tis fo great a matter, we ought not to be fondly
credulous: No queftion but God hath given fufficient evidence of
that he would have us maintain as the manifeftation of his own
pleaſure; for thus I argue, If we neither have nor can have any
thing to difcern what is from God, and what is not from God,
then we must either refolve to believe nothing at all, as never
N
knowing
lib. 1. cap. 19,
90
The Divine Authority of the Scriptures. Serm.4.
knowing but that we may be cheated; or elfe believe what comes
first to hard, 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 give fatisfaction
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 fatisfic 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 fpirit that willingly gives up himself to
the truth of God, and lays down every prejudice, and is willing
to be taught by him, this is the perfon to whom God intends real
fatisfaction.
5. Prop. All the evidence which we have of any thing,is ei-
ther from reafon or fenfation: As it is impoffible a man should
give credit to that which can no way be made credible; fo what-
foever is made credible to us, is made fo from fome faculty; now
all our faculties are either ratiocination or fenfation; either the
workings of our understanding, or elfe, things we feel; believe
fuch a thing, why? I feel it, fee it, hear it.
6. Prop. We have rational evidence this book, we call the Bible
is Gods Word, and of Divine Authori y.
7. Prop. Good men have inward ſenſations that this book is
from God.
Now I am come to the grand bufineffe. I have told you there
may be a Revelation from God fince there is a God; it's highly
reaſonable there fhould be fuch a Revelation; we ought to have
fatisfation in what we entertain as a Revelation of God; where
we ought to be fatisfied, God hath given it to a minde willing to
entertain it; all the evidences we can have of a thing whereby
we ſhould 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 Argument, and before I ſpeak
to it, give me leave to ask you this one question; What would you
defire to give you affurance that any particular book or Revelati-
on is from God? this is a confiderable queftion; for whatſoever a
fober man could defire to give him aflurance this book is from
God, he hath it; and if God ſay, thou hadft all I could give thee,
it would non-plus all at that day if they be found unbelievers..
I
Serm.4.
The Divine Authority of the Scriptures. 91
I can poffibly defire nothing but these three things. First,
Methinks whatſoever fhould come from God, fhould prefe holi-
neffe and godlineffe; fhould preffe fuch a Religion, that i men
love it, they ſhould be happy by it; and ſhould give fuch Argu-
ments to engage men to this Religion, as fhould be proper to per-
fwade. Secondly, I fhould think that the Publisher of this Do-
Arine fhould himſelf be an exemplary peri; for I could not ea-
fily imagine God would fend fuch a perfon to bring in fuch a Re-
ligion as ſhould deftroy it by his own life, and bring to ruine by
his works what he had spoken with his mouth. Thirdly, I fhould
expect fuch a perfon fhould work miracles to give us affurance he
had a Divine Commiffion.
Now let us make an enquiry whether we have not all thefe
things; this great Argument Comprehends many thir
in it.
Firft, This book preffes holineffe and godlineffe foas never die
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 walk in the Wildernetle of Paganiſm,
might hear and there fpy a flower growing amongst many weeds;
now and then a Philofopher that gives you fome good directions
that concern righteoufneffe and external behaviour; but the Scri-
pture is a garden wherein whatſoever 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 short.
But as for the Scripture; what would you have? it bids you live
Soberly, righteously, godly; it bids you lie at Gods feet as his crea- Tit. 2. 12.
ture, to do with you what he will; it would have you like God
himself;that's the end of the promiſes, that we should partake of
the Divine nature, 2 Pet. 1.4. it bids you be holy as God is ho-
ly, 1 Pet. 1. 15. it charges upon you whatever thing is good, is
just, is lovely, Phil. 4. 8. it commands your very thoughts; it's
fo far from fuffering you to do hurt to your brother, as not to fuffer
you to think hurt; it's fo far from allowing to at rapine and in-
juftice,as not to allow to do any thing that favours of coveting;
N 2
92 The Divine Authority of the Scriptures. Serm.4.
;
it binds the very heart and foul: O what a place of univerſal calm-
neffe would this world be, fhould all ferve one another in love
fhould all ſtudy each others good, we fhould never do injury; if
any did, we should forgive him, we fhould endeavour to be per-
Trypho calls fect as God is; therefore the Jew could not but fay the precepts of
them baúμasa the Gospel were wonderful, great, excellent and tranfcendent
και μέγαλα
indeed.
Behold the Scripture is a doctrine according to godlineffe, 1
Tim.6. 3. truth according to godiineffe, Tit. 1. 1. the myſtery of
godlineffe, 1 Tim. 3. 16. fo that in one word, whatever God
would think fit for man to do to that God that made him; what-
ever is fit for a finner to do to a holy God againſt whom he hath
tranfgrefled; and between man and man; all that is the deſigne of
the Scripture. And what the Scripture thus commends, it preffes
by incomparable Arguments; fhall I name a few?
I
1. Behold God is manifested in the flesh for this purpoſe,
Tim. 3. 16. Is it nothing finner,that thou wilt live fooliſhly, vain-
ly? what wilt thou think to fee God dwelling in humane nature?
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 himſelf to live a poor miferable life, as 'tis for
a man to be an impenitent finner; if you remain a wilful and im-
penitent finner, thou wouldt in thy pride be like God, and have
no Superiour above thee: Behold God condescends and becomes
like to thee, that if poffible he might bring thee back again; thou
- that art a finner, fufpecteft whether God will do thee good;behold
how clofe he comes to thee, he dwells in thy own nature.
2. Behold the beloved Sonne of God dying upon the Croffe for
thee. What would you think if any of your Parents fhould fuf-
fer their childe to dye on the behalf of an enemy? would you not
think it should move that enemy? Behold my Sonne in whom
I am well-pleaſed! methinks God takes not a quarter of that
content in the whole Creation, which he does when he ſpeaks of
his Sonne; yet this Sonne fuffered for finne, the juſt for the un-
just, that he might bring us to God, 1 Pet. 3.18. methinks this
love thould confirain us, 2 Cor. 5. 14. Poor foul,thou art ready
to think God is become thine enemy; when fickneffe and death
comes, thou art ready to fay,haft thou found me Omine enemy?
here's trouble in the world; how fhall I know whether God in-
tend
Serm. 4. The Divine Authority of the Scriptures.
93
tends good? Behold it's beyond peradventure, God intends good
to a finner becauſe he dwelt in our nature, and his Sonne dyed
for us, and his Sonne felt pain and infirmity, and therefore he may
love thee, and you need not queftion any thing of this nature is
a hindrance of Gods love; the cafe of a finner 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. You have promifes of eternal life, and threatnings of eter-
nal milery: Never did any Philofopher or any other man threaten,
If you will not obferve fuch and fuch precepts, Il'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; behold life and immor-
tality are brought to light by Chrift; there's a future refurre&i-
on, and this body is like an old houfe pull'd down, by ard by it
will be a brave building again, a ſpiritual body, and we ſhall ſhine
like the Sunne in the Firmament, and be equal to the Angels of
God, Matth. 13.43. and be like God and Chriſt : Now we know
not what we shall be, but when he shall appear, we ſhall be like
him; for we shall fee him as he is, 1 Joh. 3. 1, 2. And having
this hope, who would not purifie himfelf even as God is
pure?
who would not live foberly, righteously and godly, looking for
that bleẞed hope, &c? If you did but apprehend this glory, were
not your minde fenfeleffe, its impoffible you could be quiet with-
out getting an intereft in it. And how great the day of judgment
will be, it tells you; how our thoughts, words and actions, and
every thing we go about fhall come under a fevere fcru-
tiny.
4. The worth of our fouls; we minde our bodies, but a foul
is better than a world. The Scripture faith, he Sonne of God dy-
ed for fouls; we never underſtood fo much what fouls were wor h
as now we do, when we fee God taking fuch care, and having ſuch
defigns and thoughts from all eternity.
5. The fairest and the most reaſonable condition of eternal
happineſſe, and the greatest frength to perform it, that's offer'd in
the Gospel: Suppofe we were fenfible we were liable and obnoxi-
ous to Gods wrath, and could go to heaven and befeech Cod that
he would be pleafed 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,punish me not for what is paſt, though I
N 3
intend
Tit. 2. 13.
94
The Divine Authority of the Scriptures. Serm. 4)
intend to do the fame thing; but he that thould fay,Lord, forgive me,
I am forry for that which is done,and it fhall be the bufinefle of my
life to live more circumspectly to thee; this is the great thing the
Scripture propoſes to us : Godlineffe in the Scripture hath the pro-
1 Tim. 4. 8. mife of the things of this life, and of things to come; whatever
is good here, we are fure of it in the practice of piety; and in
the world to come as fure of tha: happineffe; but no more can
tell what it is, then we can tell what the thoughts of all men
have been fince the firft Creation.
1
What Arguments can you imagine poſſibly God himself could
propofe greater or ftronger than thefe? what fhould hin-
der me from returning to God? That's the first part of the
demonftration.
Secondly, we would expect the Publisher of this Doctrine ſhould
himself be exemplary, and fo was Christ; Austin faid, the
whole life of Chrift was doctrinal, to lead us to piety and good
practice, he went up and down doing good. Did any reproach
him? he reproached them not again; was he reviled? he reviled
not again; when he came to fuffer, Father, not my will, but
thine be done; there's not fuch a word as that in all the pieces of
Philoſophy, not fuch an expreffion of humility and furrender,Fa
ther,not my will, &c.
•
An innocent perfon, ſo 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 treaſures in heaven; he hath not a hole where to lay his
head; why? becauſe he bids you to live upon Gods providence;
he lived a fingle life, becauſe he would have you be as though you
had not fuch and fuch relations; his very enemies could object
nothing againſt him; have nothing to do with that juſt perſon,ſaid
Pilates wife. I finde no fault in him,faith he that condemned
him; not the Jews themfelves were ever able to inftance in any
evil practice; they only charged him, (and fo do ſtill) that he
wrought miracles by the Divel, which was the greateſt mi-
racle; but they never could charge him with any evil
practice; leaving us an example, 1 Pet. 2. 21.
Learn of
>
me I am meek and lowly. Now what fervant would not
be willing to do that which his Matter does before
him?
Thirdly,
Serm.4. The Divine Authority of the Scriptures. 95
I'vα is se
-
Thirdly, we would expect he fhould work miracles to teftifie
that he had his commiffion from God; for he that ſhall come to
ſet up a new Law, a new Oeconomy, a new frame nd conftitu-
tion of Religion, had need affure us that he is Gods meffenger;
if he work miracles,we cannot tell what to have more; for we
certainly conclude that God will no: fuffer a long feries of things
extraordinary and quite beyoud the courfe of nature to be done to
atteft a lye: "Miracles were begun by our Saviour, and continued
many hundred years after, juft as props that are fet under weak
Vines; fo thefe under the weak faith of the world when it first
began. One faid excellently, that those whom the ſpeaking tongue
did not convince, the feeing eyes might certainly convince; that έπεισε κηρύτ
theſe were proper to convince that Chrift came from God, ap- TETES Oda-
pears, Matth. 11. 3. 4. where when fan fent to know, Art μa y
μοι ἐλέγξωσι
thou he that fhould come? that is, Art thou the Meffiah? Go and agTUREPTES.
tell John what you hear and fee; The blinde receive their fight, Ball:
the lame walk, &c. John 3. 2. Nicodemus faith,No man can
do thefe miracles that thou doft, except God be with him; and
John 9. 13. the blinde man faith he hath opened mine eyes, and
how come you to ask how he did it ? great figns fhall follow them
that believe, Mark 16.17. and thefe continued in Justin Mar-
tyrs, Tertullians, Cyprians time, Gregory Nyßens time, ad id, Montacut.
fome part of Chryfoftoms time.
Apparat, in
Concerning theſe miracles, give me leave to lay down three
Propofitions, then you will fee the ftrength of the whole Ar-
gument.
1. They were famous and illuftrious, for they were done be-
fore multitudes, Math. 9.8. Matth. 12. 22, 23. not done in a
corner, John 9. when Lazarus was raifed, they faid, they could
not deny it; at his death 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 were 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.
A
τα γλώσσα,
Prafit.
96
The Divine Authority of the Scriptures. Serm. 4.
!
A learned man hath obferved Elisha did but twelve miracles,
Elijah not ſo many; Mofes wrought about feventy fix; and they
which were done by them and all the rest of the Prophets from the
beginning of the world to the deftruction of the firft Temple, a-
mounted but to one hundred and fifty miracles; in three thou-
Sand three hundred twenty eight years there were not as we finde
in Scripture,fo many wrought; but now Chrift went about healing
all manner of fackneffe, and curing all manner of diſeaſes, Mat.
4. 23. Acts 10. 38. Queſtionleffe a very vast number.
3. They were of all forts and of all kinds; a woman that had
an iſſue of blood twelve years, Matth. 9. 20. and a woman that
had a ſpirit of infirmity eighteen years, Luke 13. 11. and one
that had an infirmity thirty eight years, John 5. 8. the dead were
raiſed, the Divels were calt out, the Sea commanded, the winds o-
bey; they are of all forts and kinds.
Obferve alfo this, that you do not 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 Apostles, to call men out
and fay, Come, Il'e fhew you what I can do, that ſhould ſhew
kind of arrogant affectation to themſelves;but the greateſt hu-
mility and modefty runs through all the exercise of this mighty
power, and this practice was ordinary among the common Pro-
feffors then; yea, the Galatians they received that ſpirit by which
miracles were wrought among themfelves.
any
Secondly, fuch famous miracles were a fufficient ground to
make men believe this holy doctrine, who saw the miracles
wrought by them that preached it; for if they did not, it muſt
be either becauſe they queftioned whether the things were done,
or whether done by God or not; they could not question whether
the things were done; for they faw fome raifed out of their graves,
&c. Nor could they queftion whether 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 preached 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 contradict the teftimony of thofe miracles;
as now the Egyptians they wrought miracles,but God contradicted
all their teftimony by Mofes. Now obferve, the end of all
Chriftian Religion is to preach truth, to glorifie God, to honour
God,
Serm 4.
97
The Divine Authority of the Scriptures.
God, to fave a mans foul. Never was there any exerting of Gods
power to contradict it; fo that if a man may not believe a do-
arine thus holy, a doctrine thus practifed by him that published it,
and confirmed by miracles, then a man is under an impoffibility
of ever being ſatisfied from any thing from God; for what thall
fatisfie? If God fpeak to us from heaven, we should as much fuf-
pect that, as if an Angel come from heaven we fhould fufpect
him; but fince we believe and know there's a God, and he is jutt
and merciful, it's impoffible the divine goodneffe thould confent
to fuch Impoftors.
But you will ſay what are thefe miracles to us?
cap. 4.
I fay therefore thirdly, they are a fufficient reafon to engage us
to believe the divinity of this holy doctrine, though we never saw
them. You do not fee Chrift your felves, nor did you fee him dye
nor work miracles, but would you have had Christ live alwayes a
mong you? If you would, he muft then never dye, and the great
comfort of our life depended upon his death; he dyed, is rifen,
and gone to heaven; would you have him come down from hea-
ven, and dye that you might fee it? and would you have him dye
quite thorow the world at the fame time? which must be if you
would imagine we muft fee every thing our felves; it's a great
piece of madneffe to believe nothing but what we fee our felves:
Auftin was troubled himself in this cafe, he had been cheated be- Lib. 6. Confes.
fore, and now he was refolved he would believe nothing but what
fhould be plain to him; at length (fays he) O my God thou
fhewed'ſt me how many things I believed which I faw not; I con-
fidered, I believed I had a father and mother, and ſuch perſons
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; fo if I never were out of this Town, it's madneffe for a
man to ſay there's never another Town in England; or to fay there
is no Sea becauſe I faw it not. Nay, if a man come and tell me
there's this doctrine that teaches me all felf-denial, mortification,
weanedneffe from the world, and fay this is of God, and when
he hath done ventures life, children, family, have we not reafon
to believe it? If you will not believe, 'tis either becauſe the firft
perfons were deceived themfelves, or elfe becauſe you think they
would deceive you; now deceiv'd themſelves they could not be,
when they faw fo many miracles done; and deceive
and deceive you, that they
would
98
The Divine Authority of the Scriptures. Serm.4.
would not neither; for would any good man to deceive another,
undo himself? they dyed for it, and writ this book, and fealed it
with their blood; and therefore there can be no reafon to doubt
of it; they were witneffes, and delivered what they faw,
Luke 1.2.
7. Prop. As we have rational evidence the Scripture is the
Word of God, ſo we have evidence alfo from inward fenfation;
born we are with principles of confcience, and the truths in this
book are fo homogeneal to man, that he thall finde fomething
within himself to give reftimony for it. 2 Cor. 4. 2. By manife-
ftation of the truth, commending our jelves to every mans con-
Science in the fight of God. Joh. 5.44. Men believe not, be-
cauſe they receive honour one of another; and in Scripture they
that would not believe, are they that would not repent, Mat.
21.28 to the 33. men that practice drunkenneffe, whoredome,
fenfuality, covetoufneffe, pride, and know that thefe things are
finnes, they are the great unbelievers, becauſe they are loth to
leave their fins; offer the greatest reaſon in the world for a thing,
if it be against a mans intereft, how hard, and almoſt next to im-
poffible is it to convince him? A man would believe that the
Romans were in England that reads the Roman.Hiftory; but if
he fhall finde the coyne of the Ronan Emperour, he will much
more believe it. Do a bad action, O the fecret terrours that a man
finds within him, as if he felt fomething of hell already! Do a
good action, and the fecret fweetneffe, joy and peace that attends
it, that he cannot but fay I believe it, for I feel fome degrees of it
already! 1 Cor. 14. 24, 25, &c. he ſpeaks to the inward princi-
ples of his confcience. The reafon men believe not the Scri-
ptures, is not becauſe 'tis unreaſonable to believe them, but be-
cauſe they have a defpérate love to finne, and they are loth to en-
tertain that that should check their intereft. There is in every
life that certain fagaciry by which a man apprehends what is natu-
ral to that life, what nourishes that life; a man that lives accord-
ing to the Law written in his heart, finds there's that in this Reve-
lation that feeds, nourishes, and encourages it; fo that this man
finds experimental fatisfaction in it. Doth the Word of God tell
me the wayes of God are plealant? I thought they were hard and
difficult, now I finde the yoke of Chritt is eafie, and that no hap-
pineſſe like this, and no bleffedneſſe like that; I thought if I did
nor
Serm. 4.
99
The Divine Authority of the Scriptures.
not comply with fuch things I could never be bleſſed; now I finde
I need nothing to make me happy but my God; he finds and feels
theſe things are certan, true and real. Thus I have done with the
demonftration.
You will eafily obferve I have neither taken notice of what the
Papifts tell us, we must believe the Scripture becauſe the Church
faith it; we cannot tell what the Church is till the Scripture had
told us.
And though I have not mentioned the teftimony of the Spirit,
yet I fuppofe I have fpoke to the thing; for I cannot underſtand
what fhould be meant by the teftimony of the Spirit, except we
either mean miracles wrought, which in Scripture is called the
teftimony of the Spirit of Chrift, Acts 15. 8, 9. the giving of
The Holy Ghoft, it's the giving of thofe extraordinary miracles
that fell down among them, fo Heb.2. 4. Acts 5. 32. I fay if
by the teftimony of the Spirit you mean this, then you can mean
nothing else but the Spirit affifting, enabling, helping our faculties
to fee the ſtrength of that Argument God hath given us, and by
experience to feel what may be felt, which comes under the head
of fenfation.
}
APPLICATION.
Firft, then study 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 himſelf writ, I am confident men may draw all the money
out of your parfes to get that book; you have it by you, O that
you would fudy it: When the Eunuch was riding in his Chariot, he
was ſtudying the Prophet Ifaiah, he was not angry when Philip
came, and as one would have thought asked him a bold queſtion;
Underſtandeſt thou what thou readeft? he was glad of it, Alts
S, 27, 28. one great end of the year of releafe was that the Law
might be read, Deut, 31.9. it's the wifdome of God that ſpeaks
in the Scripture, Luke 11.49. therefore whatever else you mind,
really and carefully ftudy this Bible.
Secondly, in all enquiries into the
confult thofe facred Oracles; here are
make them the rule of faith and life;
truths of the minde of God
Mines of truth, O dig here,
while a Papift makes the
02
Church
100
Serm.4.
The Divine Authority of the Scriptures.
Church his rule, and the Enthufiaft pretends 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 ja, (there's
the Scripture) yet Timothy was as good a man as any of us; and
the Lord give thee understanding, (there's the work of the Spi-
rit to allift our faculty.)
But how fhall I finde out truth by Scripture? For thy own ſatiſ
faction remember this, have an explicite faith in all that plainly
appears to be Gods minde, and have an implicite faith refolving
to be of Gods minde in all the reft; be it what it will be, believe it,
becauſe it appears to be of God; while a perfon refolves to be of
the Churches minde, be thou of Gods; only uſe all means where-
by thou mayſt come to know; to wit,
1. Take heed of paffion and fenfual lufts. 2 Tim. 4. 3. you
read of fome that will not endure found doctrine, but after their
own lufts shall heap to themselves Teachers. A luft or paffion is
like a whirle-pit, a man is fuck't up in it; ambition, fenfuality,
of theſe darken and blinde a mans minde; when a man ftudies
any thing the minde had need to be quiet; lufts and paffions are
always bufie and boisterous, and make a man have a great intereſt
againſt God.
any
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 thing common or unclean,
when God bade him go to the Gentiles, Acts 10. 11.
3. Beware of taking truth upon the Authority of men,for that
is fallible: Modefty requires you fhould have a fair respect to
Preachers, and the Church of God where you live; but as to the
vitals of your Religion, do not take them upon Authority;though
a man would tot willingly deceive you, yet he may be deceived
himſelf in things controverted. In plain things of Scripture,
that we muſt be humble,holy,believe,repent, all the world ſhould
not perfwade you out of your Religion; a das for your duty you
underſtand it; never a one but kows what he is to love when God
bids us love him; if we would but familiarize our Religion, we
could not but underſtand it; but in matters herein there's a di-
fpute & controverfie in the world,be quiet and fober,and not con-
fident that fuch and fuch things muſt needs be fo,becauſe ſuch ſay ſo?
many
Serm. 4. The Divine Authority of the Scriptures.
ioI
it is,
many pretend a kinde of fan&tity, and pretend for Cod,and a Ship
may carry very broad fails, yet not very well loaden; but thus
one man draws a multitude, and then a multitude pre-
vails upon particular perfons, and fhall I go against a multi-
tude? I fay therefore take not things upon authority, fee
and examine thy felf; if it be plain in Scripture, mind
it, and own it, and charge thy felf with it: if it be ob
fcure,
think it no farther concerns thee than God hath
made it manifeft.
4. Beware of Idleneffe; fearch the Seripture, 2 Tim. 2. 7.
Confider what I fay, &c. They that are bufied fo: veines of fil-
ver, they hold the rod even poized in their hand, till
at length it moves in that vein where it lies in the earth;
So hold your fouls even in a diligent enquiry into the Scri-
ptures.
5. Beware of pride; the humble man God will each; proud
men fcorn others, they will not be taught; and pride, that will
make a man to neglect prayer.
6. Charge your felves 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 Mathematicks? or read the ftatutes to learn
Logick? you may as well do fo, as read the Scripture to talk
only; but the intent of the Scripture, is to fhew how you ought
to live godly, to be juft, righteous, fober, to act by rule. No-
thing hinders knowledge fo much as a bad life; for fin brought
in ignorance, and holinefle will bring in the best light. There's
a great deal of difference betwixt wit and wifdome. Many have
parts enough to be witty, but none but fober and confcientious
perions will have true wildome. Prov. 14. 9. A Scorer "feeks
knowledge, and finds it not. Scorners ufually are witty men, men
of brave parts; a man that hath a mind only to practice wit, is
never fatisfie in the things of God. He that doth my will, shall
know the doctrine that is of God.
There are a thousand things difpured in the world, errors upon
errors, but I thank God it is plainly revealed, God hath mercy
for a finner in Chrift; I understand well what 'tis to live oberly,
righteoufly, godly; I know what 'tis to honour my Parents, and
de in my relations what becomes me; and I know thefe are the
Q 3
CON-
102 The Divine Authority of the Scriptures.
Serm.4.
conditions of eternal happineffe; I can but ufe all humane en-
deavours, I can but beg of God, and charge my felf to love
what I know; fo that I am able to fay at the day of judgement
what appeared to be the mind of God I obferved it; what did
not appear, I uſed all means to underſtand it; I would not hafti-
ly determine my felf till I faw thy mind, becauſe I knew there
were impoftors; and if this be done, if men will rangle and
make controverfies where God hath made none, let them, for
there will be no end of vanity and folly.
Thirdly, Sek dayly that your belief may be frengthened, that
this book is of divine authority; for what will enable you to refift
temptation, if you do not believe the Scripture? 1 John 2, 14.
I write unto you young men, faith the Apolle, becauſe ye are
ftrong; Why? the Word of God abides in you, and you have
overcome the evil one; you will never be strong and overcome
the evil one but by vertue of the Word of God. If fin tempts
you, if you look into the Scripture there's peace, good confci-
ence, the joy of God, and eternal life; and ſhall I for a trifle
lofe theſe? no, while we have Scripture, we have an Antidote
against all the devils poyfon. Again, what will bear you up un-
der your afflictions if you lofe the belief of the Scriptures? you
will need it when you come to be fick and dye; when you bury
your friends and relations, what will fatisfie a mans mind? there's
an after-glory; when friends come after me, or go before me,
we ſhall all meet in joy; Did I but believe this glory, as I be-
lieve when the Sun fets it will rife again, were I but perfwaded
what God hath ſaid is true, as now I am perfwaded I speak, how
fhould I long for this glory?how would every child wail for this in-
heritance?how ful of prayers?how chearful in our fpirits howshould
we welcome death?how ſhould we long til theſe Tabernacles of duſt
were crumbled to nothing? when affliction comes,how should I re-
joyce in that I believe that all fhall work for good becauſe I love
God? with what a quiet spirit fhould I pafle through the great
Wilderneffe of this World? The devil knows if he can but beat
you from this fort, he will quickly beat you out of all other forts.
Let the Word of God come to you with much affurance, 17hef.
With the full afurance of understanding, Co-
laffians 2. 3. you must not understand there he ſpeaks in refe-
I. 4, 5.
rence
Serm.4. The Divine Authority of the Scriptures.
103
rence to their perfons, to affure them they were the children
of Cod, but that their faith had a good foundation in it felf,
that this was from God, the truth of a good aflurance in
judgement.
I
but
Take this further advice, If you would keep up your faith, be
true to your faith; be fure you five well; you will alwayes finde
men make ihipwrack of a good confcience and of faith together,
1 Tim. 6, 10, 21. 2 Tim. 3. 8. 1 Tim. 1. 19. Remember the A-
poftles advice, Kom. 12. 2. Be not conformed to this world,
be renewed in your mind's, that you may prove what is the good
and acceptable will of God. Never fear it, while thy mind is but
willing to be rul'd by God, while thy foul is teachable and tra-
ctable, this will give thee 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 effect of a mans bo-
dy, and must be cured by phyfick; but let a man have a mind to
live well, and to be ruled by the Word, the Bibie is the best thing
in the World to ſuch a one.
I might have spoken to a cafe of confcience concerning the af
fent of Chriftians to the Word of God, that it is not equal in
all, nor equally in the fame perfon 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 fully
fatisfied in the truth of the Scriptures, yet that man may really
live under the power of it.
To conclude all with this: fince we have this reafon to be-
lieve the Scripture is Gods Word, then never wonder that you
find Ministers, Parents, Maſters, to preffe real piety upon you,
and fee what great reafon you have to entertain it. Alas, it
may be you wonder we Preach and preffe Religion; we are ve-
rily perfwaded, if you do not love this Religion, you will be
intolerably miferable; and we have fo much compaffion for
you, that fince we know this to be God's Word, better to
be burned in the hotteft fire, than to lie in thofe torments.
We know fince God hath ſaid it, there is no comfort too
great to them that comply with it; no judgement too ter-
rible to those that will oppofe it; therefore you cannot won-
der if we do from day to day preffe it upon you,
Con-
104 The Divine Authority of the Scriptures.
Serm. 4.
>
>
Confider if it be Gods Word, then the threatenings are
true and the Promifes are true, and you fhall either have
the promifes or the threatenings within a while; God knows
which of us fhall be next, for 'tis but a little while be-
fore death, and judgement come; then either Come ye blef-
fed or Go ye curfed; As a man hath wrought, fo he
ſhall have for he will render to every one according to
what he hath done in the fleſh; therefore knowing the ter-
rour of the Lord, we perfwade you; we know
we know this is
of Divine ftamp and Auhority. I conclude all with the
20. of the Alts 32. &c.
And now Brethren I com-
mend you to God, and to the Word of his grace, which is able
to build you up, and to give you an inheritance among all them
which are fanctified.
>
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THE
Serm.5.
105
+
學業
​MANS CREATION
IN
AN HOLY,
BUT
MUTABLE STAT E.
Ecclef. 7. 29.
Lo this only have I found, that God hath made
man upright; but they have fought out many
&
inventions.
N theſe words you have the refult of a ſerious
inquiry into the ftate of mankind. In the
verfe immediately foregoing, the Preacher
fpeaks his own experience, touching each
fexe diftributively; how rare it was to meet
with a wife and good man, how much rarer
with a prudent and vertuous woman (ſo he
muſt be underſtood, though thefe qualities are not expret) then
in the Text gives this verdict touching both collectively, ten-
ding to acquit their Maker of their univerfal depravation, and
convict them. Lo this only have I found, &c.
The words contain two Propofitions.
The first touching mans perfection by his creation, God made,
&c.
The fecond touching his defection by finne, but they have
fought, &c.
Р
To-
106
Serm.5.
Mans Creation in an holy,
Together with a folemn Preface introducing both, and recom-
mending them as well-weighed truths, Lo this only have 1 found,
&c. q.d. I do nor now fpeak at randome, ard by gueffe; no,
but I folemnly pronounce it, as that which I have found out by
ſerious ſtudy and diligent exploration, That God made man up-
right, &c. The Termes are not obfcure, and are fitly render-
ed. I find no confiderable variety of readings,and cannot need-
leffely ſpend time about words. Only in fhort,
By man] you muſt underſtand man collectively, fo as to com-
prehend the whole fpecies.
Making him upright] you must understand fo as to refer
making not to the adjunct only, fuppofing the fubject pre-exi-
fent, but to both fubject and adjunct together; and fo 'tis mans
concreate and original righteoufneffe that is here meant.
By inventions] underſtand ( as the antithefis doth direct)
fuch as are alien from this rectitude. Nor is it altogether im-
probable that in this expreffion, fome reference may be had to
that curious defire of knowing much that tempted Adam and Eve
into the firft tranfgreffion.
1
Many inven ions] feems to be fpoken in oppofition to that
fimplicity and fingleneffe of heart which this original rectitude
did include; truth is but one; falfhood, manifold. God made
man pright, i. e. fimple, plain-hearted, free from all tor-
tuous windings, and involutions (fo the word rendred upright
in the Text doth fignifie; and Jeshurun derived therefrom,which
God thought a fit name for his people Ifrael, the feed of plain-
hearted Jac b to be known by; answerably whereto Nathanael is
faid to be a true Ifraelite in whom was no guile) Such man was
at first; now in the room of this fimplicity, you find a multi-
plicity; he was of one confiar uniform frame, and tenour of
fpirit, held on: ftraight, direct and even courfe; now he's be-
come full of inventions, grown vafrous, multiform as to the
frame of his ſpirit, uncertain intricate, perplexed in all his
wayes.
"'
Sought out ] this notes the voluntarineffe, and perfect fponta-
reity of his def Eti n; 'twas his own doing.
'twas his own doing. God made him
upright; he hath fought out means to deform and undo him-
delf.
The words thus opened, afford us two great Cofpel-
Laths
1. That
Serm.5.
107
but mutable state.
1. That God endued the nature of man in his creation, with a
fect and univerfal rectitude.
a per-
2. That mans defection from his primitive state was purely ve
luntary, and from the unconstrained choice of his own muta. le and
Self-determining will.
(Though the latter part of the Text, would afford a fufficient
ground to treat of the state of man now fallen; yet that being by
agreement left to another hand, I obferve no more from it then
what concerns the manner of his fall, and that only as it depended
on a mutable will.)
In handling these truths, I fhall
1. Open them in certain explcatory Thefes.
2. Improve them in fome few praitcal aut applicatory infe-
rences.
1. About the former, that God endued, &c. take theſe Propof-
tions for explication.
•
I. All ceated rectitude conffts in conformity to fome rule or
Law.
Rectitude is a meer relative thing, and its relation is to a
rule. By a rule, I here mean a law (trictly taken; and therefore
Ifpeak this only of created rectitude. A law, is a rule of duty gi-
ven by a Superiour to an Inferiour; nothing can be in that fenfe a
rule to God, or the meaſure of ixcreated rectitude.
2. The higheſt rule of all created re&itude, is the will of God,
confidered as including mott intrinfecally, an eternal and
immutable reaſon, juſtice, and goodneſs.
Doctrine.s.
Prop. t
Prop.
'Tis certain, there can be no higher rule to creatures than the
divine Will; and as certain that the government of God over Rom.7.11.
his creatures, is alwayes reaſonable and juft, and gracious; and Rom, 12.12.
that this reaſonableneſſe, juſtice and goodneſſe by which it is fo, Ezek. 18. 25,
fhould be fubjected any where but in God himself, none that
know what God is (according to our more obvious notions of
him) can poffibly think.
3. Any fufficient fignification of this Will, touching the rea-
fonable creatures duty is a law, indifpenfably obliging fuch
a creature.
A law is a conſtitution de debito, and is the Legiflatours will
(not concealed in his own breaft, but) duly expreffed that makes
this conftitution and infers an obligation on the Sub-
ject.
P₂
4. The
ch. 33.
Prep. 3.
108
Serm.5.
Mans Creation in an boly
I
Prop. '4'
Prop. 5.
4. The Law given to Adam at his creation was partly natural,
given by way of internal impreffion upon his foul; partly
pofitive 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 first given no other way than by ftamping them up-
on his mind and heart, was a thing congruous enough to his in-
nocent fate ( as it is to Angels and Saints in glory) it being then
exactly contempered to his nature, highly approvable to his rea-
fon (as is evident in that being faln, his reafon ceafes not to ap-
prove it, Rom. 2.18.) fully futable to the inclination and ten-
dency of his will, and not at all regretted by any reluctant prin-
ciple that might in the leaſt oppoſe or render him doubtful about
his duty.
Yet was it moſt reaſonable alfo, that fome pofitive commands
fhould be fuperadded, that Gods right of dominion and govern-
ment over him as Creatour, might be more exprefly afferted,
and he might mere fully apprehend his own obligation as a crea-
ture to do somethings,becauſe it was his Makers Will, as well as c
thers, because they appeared to him in their own nature reaſon-
able and fit to be done (for fo the whole of what God requires of
man, is fitly diftinguished into fome things which he commands,
becauſe they are juft; and fome things that are juft, becauſe he
commands them.)
5. Adam was indued in his creation, with a fufficient ability
and habitude to conform to this whole Law, both natural and
pofitive; in which ability and habitude his original rectitude
did confift.
This Propofition carries in it the main truth we have now in
hand, therefore requires to be more diftinctly infifted on. There
are two things in it to be confidered.
SThe thing it felf.he was endued with.
The manner of the endowment.
1. The thing it felf wherewith he was endued, that was upright-
neffe, rectitude, (otherwife called the image of God, though
that expreffion comprehends more than we now ſpeak of, as his
immortality, dominion over the inferiour creatures, &c.) which
upright-
Serm.5.
iog
but mutable ſtate.
uprightness or rectitude confifted in the habitual conformity, or
conformability of all his natural powers to this whole Law of
Cod; and is therefore confiderable two wayes, viz.
In relation to its
S Subject.
Rule.
1. In relation to its fubject; that was the whole foul (in ſome
fenſe it may be ſaid the whole man) even the feveral powers of
it. And here we are led to confider the parts of this rectitude,
for 'tis coextended (if that phraſe may be allowed) with its fub-
ject, and lies ſpread out into the feveral powers of the foul; for
had any power been left deftitute of it, fuch is the frame of man,
and the dependance of his natural powers on each other, in or-
der to aЯtion, that it had diſabled him to obey, and had deſtroy-
ed his rectitude; for bonum non oritur nifi ex caufis integris, ma-
lum vero ex quovis defectu. And hence (as Davenant well ob- Divenant de
ferves) according to the parts ( ifI may fo fpeak) of the fubject justiti babitu-
wherein it was, Mans original rectitude must be understood to ali,i,
confift of
1. A perfect illumination of mind to underſtand and know 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 refift the
former.
That it comprehends all thefe, appears by comparing Col.
3. 10. where the image of God, wherein man was created, is
faid to confift in knowledge, that hath its feat and fubject in the
mind, with Ephef. 4. 34. where righteouſneſs and holineſs are
alfo mentioned; the one whereof co fifts in equity towards men;
the other in loyalty and devotedneſs to God; both which necef-
farily fuppofe the due framing of the other powers of the foul
to the ducture of an inlightened mind. And befides, that work
of fanctification (which in thefe Scriptures is exprefly called a re-
novation of man according to the image of God wherein he was.
created) doth in other Scriptures appear (as the forementioned
Authour alfo obferves) to confift of parts proportionable to thefe
I mention, viz. illumination of mind, Ephef. 1. 18. conver
P 3
fion
110
Serm. 5
Mans Creation in an holy,
¡ John 3. 4.
.Summ.
fion of heart, Pfal. 51. 10. victory over concupifcence, Rom.6.7.
throughout.
2. Confider this rectitude in relation to its Rule; that is the
Will of God revealed, or the Law of God; fin is the tranfgref-
fion of the Law; and accordingly righteoufneffe must needs be
conformity to the Law, viz. actual righteoufnelle confifts in a-
&tual conformity to the Law; that habitual rectitude which Adam
was furniſhed with in his Creation (of which we are ſpeaking)
in an habitual conformity, or an ability to conform to the fame
Law. This habitual conformity, was, as of the whole foul, fo
to the whole Law, i. e. to both the parts or kinds of it, natural
and pofitive. He was furnish't with particular principles incli-
ning him to comply with whatſoever the Law of nature had laid
before him, and with a general principle, difpofing him to
yield to whatſoever any pofitive Law fhould lay before him as
the Will of God. And if it be faid (in reference to the former
of thefe) that this Law of nature impreffed upon Adams ſoul,
was his very rectitude; therefore how can this rectitude be a con-
formity to this Law?
I antwer,
I. A Law is twofold
Regulans.
Regulata.
2. The Law of nature impreffed upon the foul of Adam, mult
be confidered
1. As fubjected in his mind; fo it confifted of certain practical
rotions about good and evil, right and wrong, &c.
2. As ſubjeſted in his heart, fo it confifted in certain habitual
inclinations to conform to thoſe principles. Now theſe incli-
nations of the heart, though they are a rule to actions, they are
yet fomething ruled in reference to those notions in the mind; and
their conformity thereto makes one part of Original restitude.
And thofe notions, though they are a rule to theſe inclinations, yet
they are fomething ruled in reference to the Will of God fignifi-
ed by them; and in the conformity thereto, confits another part
of this Original rectitude.
2. We have to confider the manner of this endowment. And
as to this, 'tis much diſputed among the Schoolmen, whether it
were natural, or fupernatural. I fhall only lay down in few
words
Serm.5.
111
but mutable ſtate.
ار
words, what I conceive to be cleare and indifputable.
1. If by natural, you mean eßential (whether conftitutively,
or confecutively) fo Original righteoufneffe was not natural to
man, for then he could never have loft it, without the lofs of
his being.
2. If by natural you mean connatural, i. e. concreate with the
nature of man, and confonant thereto, ſo I doubt not but it was
natural to him.
6. This rectitude of mans nature, could not but infer and
include his actual bleffednelle, while he should act accor-
ding to it.
Prop. 6.
According to the tenour of the Covenant, it could not but in-
fer it. And confider this rectitude in it felf, it must needs in-
clude it: The rectitude of his understanding including his know-
ledge of the highest good; and the rectitude of his will and affe-
ctions, the acceptance and enjoyment thereof; as Augustine in Aug.de civitate
this caſe, nullum bonum abeßet homini quod recta voluntas optare pof-
fet, &c.
Thus far of the holineffe and bleſſedneſſe of mans firſt ſtate.
It follows to ſpeak of the mutability of it, and of his fall as de-
pending thereon.
Dei.
2. That mans defection from his Primitive ftate, was mearly Doctrine
voluntary, and from the unconstrained choice of his own -
mutable and felf-determining will.
For the afferting of this truth, take the following Propo-
fitions.
1. That the nature of man is now become univerfally depraved
and finful.
*1 Kings 8.46.
Prop. 1.
This Scriptures ful of*,and experience and common obfervati- Pfal. 14. 1.
on puts it beyond diſpute.
Tis left then, that finne muſt have had fome Original a- cap.5. 12,13,
mong men.
Rom.3.12.
&c.
&c.
2. The pure and holy nature of God could never be the Origi- 1 John 5. 19.
nal of mans fin.
&c.
Prop. 2.
This is evident in it felf. God difclaims it, nor can any af- Deut 32.4.
firm it of him without denying his very being. He could not Pfal.5. 4-
be the cauſe of unholinefe, but by ceafing to be holy, which 3 John 11.
would fuppofe him mutably holy; and if either God or man muſt
be confeffed mutable, 'tis no difficulty where to lay it; whatever
he
Mans Creation in an holy,
Serm. 5.
James 1. 17.
3.
Bradwardine
de caufa, Dei.
4.
5.
he is, he is effentially; and neceffity of existence of being
always what he is,remains everlaſtingly the fundamental attribute
of his being.
3. 'Tis blafphemous and abfurd to talk of two principles, (as
the Manichees of old) the one good per fe, and the cauſe
of all good; the other evil per fe, and the caufe of all
evil.
Bradwardines two Arguments: 1. That this would ſuppoſe
two Gods, two Independent beings; 2. That it would fuppofe
an evil God; do fufficiently convince this to be full both of blaf-
phemy and contradiction.
4. It was not poffible that either external objects, or the
temptation of the Divel fhould neceffitate the will of man
to finne.
External objects could not; for that were to reject all upon
God; for if he create objects with fuch an allective power in
them, and create fuch an appetite in man as cannot but work inor-
dinately and finfully towards thofe objects, it muſt needs inferre
his efficacious neceffitation of finne, being it would deſtroy the
truth already eſtabliſhed, that God created man with fuch a recti-
tude as that there was a ſufficient ability in his Superiour powers for
the cohibition and reſtraint of the Inferiour, that they should not
work inordinately towards their objects. The Divel could not do
it for the fame reafon, having no way to move the will of man
but by the propofal of objects; yet that by this means (which he
could in many refpects manage moft advantagioufly) he did much
help forward the first finne, Scripture leaves us not to
doubt.
5. The whole nature of finne confifting only in a defect, no o-
ther cauſe need be deſigned of it than a defective; i. e. an
underſtanding,will and Inferiour powers however originally
good, yet mutably and defectively fo.
I fhall not infift to prove that finne isno pofitive being; but I
take the Argument to be irrefragable, (notwithstanding the
Cavils made againſt it) that is drawn from that common
Maxime, that omne ens pofitivum eft vel primum, vel à primo.
And that of Dionyfius the Areopagite is an ingenuous one; he
ov. Dion. de argues that no being can be evil per fe; for then it muſt be immu-
tably, to which no evill can be, for to be alwayes the fame
τὸ τὸ μεῖ ταυ
Tor To date
Div. nom.
Serm.5.
113
but mntable ſtate.
is a certain property of goodneffe; 'tis fo even of the highett
goodnetle.
And hence finne being fuppofed only a defect, a foul that is on-
ly defe&ibly holy, might well enough be the caufe of it; i.c. the
deficient cauſe.
Nor is it in the leaft ftrange that man fhould be at first created
with a defectible holineffe; for if he were immutably holy, either it
muſt be ex naturâ, or ex gratiâ; ex naturâ it could not be, for
that would fuppofe him God; if it were ex gratia, then it muſt
be free; then it might be, or might not be; therefore there was
no incongruity in it that it should not be. And indeed it was moſt
congruous that God having newly made fuch a creature, furrilhed
with fuch powers,fo capable of government by a Law, of being
moved by promiſes and threats,he fhould for fome time hold him
as a viator, in a ſtate of tryal unconfirmed, (as he did alſo the
innocent Angels) that it might be feen how he would behave him-
felf towards his Maker, and that he ſhould be rewardable and pu-
niſhable accordingly, in a ſtate that ſhould be everlaſting and un-
changeable: The liberty therefore of the Viators and the Compre-
henfors Gibienf well diftinguishes into inchoata or confummabilis, Gibieuf de ti-
and perfecta or confummata; the former fuch as Adams was at his bertate D&
Creation; the latter fuch as is the ftate of Angels and creatur.
Saints in glory; and as his would have been had he held
out and perfifted innocent through the intended time of
tryal.
It was therefore no ftrange thing that man fhould be created
defectible; 'twas as little ftrange that a defectible creature ſhould
deficere.
For the manner of that defection, (whether errour of the un-
derſtanding preceded, or inconfideration only, and a neglect of
its office) with the great difficulties fome imagine herein, I wave
difcourfe about them; judging that advice good and fober, for to cox-
fider how finne may be gotten out of the world, then how it came
in. Though 'tis moft probable there was in the inftant of
temptation a meere fufpenfion of the understandings act,
(not as previous to the finne, but as a part of it) and
thereupon a fudden precipitation of will, as Eftius doth well Efiis in fouts
determine.
Q
6. Man
114
Serm.5.
Mans Creation in an holy,
Ja's 29. 2,
4) S
Man being created mutable as to his holinesfe, muft
needs be fo as to his happineffe too.
>
And that both upon a legal account, (for the Law had deter-
mined that if he did finne he muft dye) and alſo upon a natural;
for it was not poffible that his foul being once depraved by finne
the powers of it vitiated, their order each to other, and
towards their objects broken and interrupted, there fhould
remaine a diffofition and aptitude to converfe with the higheſt
good.
The Uie follows which fhall be only in certain practical Infe-
rences that will flue from thefe truths, partly confidered
ſingly and ſeverally; partly together and in conjunction.
From the first.
1. Did God create man upright as hath been fhewn, then how
little reafon had man to finne ? how little reafon had he to defert
God? to be weary of his firft eftate; Could Gods making him
his making him upright, be a reafon why he ſhould finne againſt
him? was his directing his heart, and the natural courfe of his
affections towards himfelf, a reaſon why he fhould forfake him?
what was there in his fate that ſhould make it grievous to him?
was his duty too much for him? God made him upright, ſo that
every part of it was connatural to him; was his priviledge too lit-
tle? he knew and loved,and enjoyed the higheſt and infinite good.
O think then how unreaſonable and difingenuous a thing fin was
that a creature that was nothing but a few houres ago, now a reaſo
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 ſelves too abſtractly, we ſhould remember we are Mem-
bers of a Community, and it fhould be grievous to us to
think that our species hath dealt fo unkindly and unworthily
with God; and befides, do not we finne daily after the fimi-
litude of Adams tranfgreffion? and is not fin as unreaſonable
and unjuſt a thing as ever?
2. Was our primitive ftate fo good and happy, how juftly may
we reflect and look back towards our firft ftate? how fitly
might we take up Jobs words? O that I were as in months paft;
When the Almighty
As in the dayes of my youth;
Was
Serm.5.
115
but mutable state.
was yet with me; When I put on righteouſneſſe and it
cloathed me; When my glory was fresh in me, &c. With
what fadneffe may we call to minderhe things that are paft, and
the beginnings of Ancient time? when 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 rejoyce in the eternal and incomprehenfible good? when
we remember thefe things,do not our bowels turn?are not our fouls
poured out within us?
From the Second.
1. Did man fo voluntarily ruine himself? how unlikely is he
now to be his own faviour? he that was a felf-deftroyer from the
beginning, that ruined himſelf as foon as God had made him, is
he likely now to fave himſelf? is it easier for him to recover his
ftation than to have kept it? or hath he improved himſelf by fin-
ning?and gain'd ftrength by his fall for a more difficult undertaking;
is he grown better natur'd towards himſelf and his God, than he
was at first?
2. How little reafon hath he to blame God, though he finally
perith? 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;yet hefins! is God to be charg'd with this ? fins upon no
neceffity, with no pretence; but that he must be feeking cut inven-
tions, trying experiments, affaying to better his ftate, as plainly
defpifing the Law, fufpecting the truth, envying the greatneffe,af-
ferting 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 thould be condemn'd and
ruin'd all in one man; that is to complain that we are Adams
children. A childe might as well complain that he is the fonne of
a Beggar or a Traytor, and charge it as injuftice upon the Prince
or Law of the Land that he is not born to a Patrimony; this is a
mifery to 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
de
14,
20.
116
Serm.5°
Mans Creation in an boly,
do not inherit from our father, the righteoufneffe and felicity we
had wilfully loft long before we were his children? If we think
it hard, we should be tyed to termes we never confented to:
Might not an heire as well quarrel with the Magiftrate, that he
fuffers him to become liable to his fathers debts? and to lie in
prifon if he have not to pay?
i.
But befides, who can imagine but we fhould have conſented,
had all man-kind baen at that time exiftent in innocency toge-
ther? . c. Let the cafe be ftated thus; fuppofe Adam our
common Parent, to have had all his children together with him
before the Lord, while the Covenant of Works was not as yet
made, and while as yet God was not under any engagment to
the children of men: Let it be fuppofed, that he did propound
it to the whole race of man-kind together, that he would capi-
tulate with their common Parent on their behalf, according to
the termes of that firft Covenant; if he ftood they fhould ftand,
if he fal', they muft all fall with him. Let it be confidered, that
if this had not been confented to, God might (without the leaft
colour of exception, being as yet under no engagement to the
contrary) have annihilated the whole fpecies; for wherein can
it feem hard, that what was nothing but the laſt moment
fhould the next moment be fuffered to relapfe into nothing a-
gain? Let it alfo be confidered, that Adams own perſonal in-
rereft, and a mighty natural affection towards fo vaft a proge-
ny, might well be thought certainly to engage him to the utter-
moſt care and circumfpection on his own and their behalf. It
muſt alſo be remembred, that all being now in perfect innocen-
cy, no defect of reafon, no frowardneffe or perverfeneſle of
will can be fuppofed in any, to hinder their right judgement,
and choice of what might appear to be most for their own advan-
tage, and the glory of their Maker.
>
Can it now poibly be thought (the cafe being thus ftated)
that any man should rather chufe prefently to lofe his be-
ing and the pleasures, and hopes of ſuch a ſtate, than
to have confented to fuch termes? It cannot be thought.
For confider the utmost that might be objected; and fup-
poſe one thus to reafon the matter with himself; "Why? 'tis
a mighty hazard for me to fufpend my everlafting happineffe
or mifery upon the uncertain determinations of another mans
..
(4
1.)
mu
Serm. 5.
117
but mutable flate.
"mutable will; fhall I truft my eternal concernments to fuch
"a Peradventure, and put my life and hopes into the hands
"of a fellow-creature ?
<<
<<
८८
It were obvious to him to anfwer himſelf, " I but he is my
"father; he bears a natural affection to me, his own con-
"cernment is included, he hath power over his own will, his
"obedience for us all, will be no more difficult than each mans
"for himself; there is nothing required of him, but what his
nature inclines him to, and what his reafon (if he ufe it)
"will guide him to comply with; and though the hazard of an
"eternal mifery be greatly tremendous; yet are not the hopes
of an everlasting bleffedueffe as greatly confolatory and en-
"couraging? and befides, the hazard will be but for a time,
"which if we paffe fafely, we fhall, fhortly receive a full and
glorious confirmation and advancement. Certainly ro rea-
fonable man,all this confidered (though there had been no men-
tion made of a means of recovery in caſe of falling, the confi-
deration whereof is yet alfo to be taken in by us) would have
refuſed to conſent; and then what reaſonable man but will cor-
feffe this to be a meer cavil, that we did not perfonally confent ;
for if it be certain we should have confented, and our own hearts
tell us we ſhould, doth the power of a Creatour over his crea-
tures, fignifie fo little that he might not take this for an actual
confent for is it not all one, whether you did confent, or cer-
tainly would have done it, if you had been treated with? Cove-
nants betwixt Superiours and Inferiours, differ much from thofe
betwixt equals; for they are Laws as well as Covenants, and
therefore do ſuppoſe confent (the termes being in fe reafona-
ble) as that which not only our interest, but duty would oblige
us to. 'Tis not the fame thing to Covenant with the great
God, and with a fellow-creature. Gods prefcience of the e-
vent (beſides that no man knows what it is, yet) whatever it is,
'tis wholly immanent in himſelf (as alſo his decrees) therefore
could have no influence into the event, or be any cause of it;
all depended, as hath been fhewn, on mans own will; and
therefore if God did fore-fee that man would fall, yet he knew alſo,
that if he would he might ſtand.
Q3
From
118
Serm.5.
but mutable ftate.
f
•
From both jointly.
1. Were we once fo happy? and have we now undone our
felves? how acceptable should this render the means of our re-
covery to us? That 'tis a recovery we are to endeavour (which
implies the former truth) that ſuppoſes us once happy, who would
not be taken with fuch an overture for the regaining of an hap-
pinefle, which he hath loft and faln from; 'tis a double mifery
to become from an happy eftate miferable; 'tis yet as a double
happineffe to become happy from fuch mifery; and proporti-
onably valuable fhould all meanes appeare to us that tend there-
to. Yea, and 'tis a recovery after felf-deftruction ( which af
ferts the former truth) fuch a deſtruction as might reduce us
to an utter deſpaire of remedies, as rendering us incapable
to help our felves, or to expect he'p or pity from others. O
how welcome ſhould the tydings of deliverance now be to
Rem.3 24,&c. us! how joyful an entertainment fhould our hearts give them
1 Cor.1 30,31 1 pon both theſe accounts? how greatly doth Scripture com-
Eph. 1.6, 7 mand the love and grace of Chrift under the notion of Re-
Tit. 2.11.14 deeming ? a word that doth not fignifie deliverance from
Simple mifery only, but alſo
but alſo connote a precedent better
ftate 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 of any man to have
mercy and help offered him by another hand, who hath pe-
rished by his own? how taking fhould Gofpel-grace be upon
this account? how ſhould this confideration engage fouls to
value and embrace it? 'tis urged (we fee) to that purpoſe
Hofea 13. 9. O Ifrael, thon haft destroyed thy f.if, but
in me is thy help; and verfe 10. it follows, I will be thy King;
where is any other that will fave thee, c. And chap. 14. 1.
O Ifracl, re.urn unto the Lord, for thou hast fallen by thine ini-
quity. Now (friends) do but feriouſly confider this. If you be-
lieve the truths you have heard, how precious fhould Chrift be
to you? how precious fhould the Gospel, the Ordinances, and
Miniftry of it be? Do you complain that formerly you were not
treated with? by all theſe God now treats with you. Now your
own perfonal confent is called for; not to any thing that hath
the
Serm.5.
119
Mans Creation in an holy,&c.
the leaft of hazard in it, but what fhall make you certainly hap-
py, as miferable as you have made your ſelves, and there's no-
thing but your confent wanting; the price of your Redemption
is already paid; 'tis but taking Chrift for your Saviour and your
Lord, and living a life of dependance and holineffe 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 ſtate fo good, but mutable? what caufe have
we to admire the grace of God through Christ, that whom
it recovers it confirmes ? It was a bleſſed ſtate 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?
1
THE
120
Serm. 6..
}
who has
אכל תאכל
מות תמות
Cooper,
X
THE
COVENANT
OF
WORKS.
GE N. 2. 16, 17.
And the Lord God commanded the man, saying,
of every Tree of the Garden* thou mayst free-
ly eat; but of the Tree of the knowledge of
good and evil thou shalt not eat of it; for in
the day that thou eatest thereof, thou shalt
Surely dye. Hebr. Dying thon fhalt dye.
He next head in the body of our Religion which
falls this Morning to be ſpoken to in Courfe,
is, Gods Covenant made with Adam before the
fall, which we call a Covenant of Works; and
we ground our Difcourfe upon the Text read to
you.
When God would communicate his goodneffe to the creatures,
he
Serm.6.
121
The Covenant of Works.
1
he made the world out of nothing for his ovn glory, but efpecial-
ly man after his Image; this inferiour world he provided for mans
houfe and habitation; but he drefleth and trimmeth one part for
him eſpecially, and calls it Paradife. In the Paradife or pleaſant
Garden he was not to live idly, but muſt drefle and keep it. In
the midst of all mans enjoyments which the Lord allows him with
a liberal hand, yet he lets him know withall he was under fubje&i-
on, though Lord of all, and therefore gives him a command;
obfequii examen, & obedientie quodam rudimentum; atest and
tryal of his obedience 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
here. That which the Lord commands Adam was no hard mat-
ter; he grants him a vaft latitude to eat of all freely, only one
fort excepted, in which exception, as God was not envious to
him, (as the Envious One fuggefted) fo was not this Com-
mandment grievous to him.
Object. It may be objected from 1 Tim. 1. 9. The Law is not
made for a righteous man; why then for Adam in his righ-
teouſneſſe ?
Refol. Paul means good men do not fo need the Law as bad
men do; for good Laws rofe from evil manners; yet in a ſenſe
the Law is given for righteous men, not to juſtifie them, for it
finds them juftified already, and paſt the condemnation of the
Law; it finding them alfo fanctified, it treats them not as ene-
mies, but leads them, and delights them confenting to it. This
ferves to explode the errour of Antinemians and Libertines; fo
then God to declare his Soveraignty, and mans fubjection, 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 of 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
mentioned in a more peculiar manner; the Tree of life, and the
Tree of knowledge, which are called by Divines two Sacraments,
R
in-
Calvin.
Mufcul.
Oecol.
Beza.
122
Serm.6.
The Covenant of Works.
Polanius.
Aug.
in a large fenfe; in which fenſe alſo, the Ark of Noah, the fire
which defcend.d and burn't the Sacrifice, the Baptifme of the
Red Sea and Cloud, the Manna, the water out of the Rock,
the pouring out of the blood of the Sacrifices, the Land of l'a-
naan, the Tabernacle, Temple, Ark of the Teftimony, the pro-
pitiatory, the golden (andlestick, the twelve ftones taken out of
Fordan, with the poul of Bethesda; all theſe I fay in a large fenfe
are Sacramentol Symbo's of the Covenant of Grace, of extra-
ordinary Sacraments; but the Tree of knowledge, and Tree of
life, are called Sacraments of the Covenant of works.
By theſe the Lord did fignifie and feal to our firft Parents, that
they should alwayes enjoy that happy ftate 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 becauſe of any native
property and peculiar vertue,it had in it felf to convey life; but
Symbolically, Morally and Sacramentally, it was a fign and ob-
fignation to them of life natural and fpiritual to be continued to
them, as long as they continued in obedience unto God.
>
In like manner the Tree of knowledge of good and evil was
ſpoken, from the fad event and experience they had of it as
Sampson had of God departed from him when he left his Naza-
ritish haire by Dalilah.
Now that a Covenant of Works lay in this Commandment is clear;
1. Becauſe that was the condition of mans ftanding and life, as it
is exprefly declared; 2. Becauſe in the breach of that Command-
ment given him, he loft all.
This obedience as it was Characteristical to Adams Cove-
nant, and Contradifinguited to the Covenant of Grace, was
perfect, person. I, and perp tral. In a fenfe,though different from
the other,thofe three things are required in our obedience under
the Covenant of Grace, 1ot in reference to the Covenant,nor to
juftification; neither is our perfonal rightcoufneffe perfect, I mean
legally; yet is it perfect,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
head inclufively.
Now
Serm.6.
123
The Covenant of Works.
Now for our better opening this doctrine to you I fhall pro-
pound and anſwer fome queftions.
1. What is meant by Covenant?
2. What ground we have to call it Adams Covenant, or a Cov:-
nant of Works.
3. wherein doth the Nature and Tenour of it confift?
4. Whether the Covenant of Works was revivid and repeated
to Ifrael?
5. How long it lafted; whither till now unto any?
Quest. 1. What is meant by Covenant, name and thing?
Anfw. The word in the Hebrew is Berith, which hath a
threefold deriva.ion, very fit to be taken notice of for clearing of
the nature of the Covenant.
14
ברה
1. From Barah to chooſe, becauſe the perfons are chefen be-
tween whom the Covenant or Agreement is made: Indeed Gods
Covenant with man is not only with his elect and chofen ones,
but a fruit and effect of our election; yea, the Lord doth encline
our wills to make choice of him, and of his terms. I have made
a Covenant with my chefen; fo again, Choose you whom ye will
ferve; ye are witneßes againſt your ſelves this day, that jou
have Josh.24.15,22
chofen the Lord.
Pfal. 89. 3.
2. Or elfe this word Berith Covenant may be taken from Ba-
rah to eat, becauſe they were wont to eat together of the Sacri- Illyrics.
fice flain and provided at the making of the Covenant, at which
time they had a Feaft; hence the Apoſtle fpeaking of the Eucha-
rift, the figne and feal of the Covenant, and which is a fpiritual
Food and Feaft upon a Covenant account, faith,This Cup is the
New Teftament, or New Covenant in my blood
bloud, I Cor.
II. 25.
בתר
Gen. 15:
Ver. 9. io.
3. Or from Bathar to cut and divide afunder, by tranfpofing
a letter; for fo the facrifice was divided, and the Covenanting
parties were to paße between the parts: Thus Abraham entred
into Covenant with God, and he took a Heifer, Shee Gort, and
a Ramme, and divided them in the midst, and laid one piece
against another, Ver. 9. 10. And behold a burning Lamp paſſed
between thofe pieces, in that fame day the Lord made a Cove- Ver. 17. 18,
nant with Abraham. This cutting of the facrifice into pieces,and
paſſing thorow was a lively and dreadful figne, that the
who should break Covenant, should be cut afunder, and into
R 2
party
pieces,
·
124
Serm.6.
The Covenant of Works.
>
pieces, as he well d'fe ved, and as he at least implicitely impre-
cated upon himfelf; notable to this purpofe is that in the Prophet
Jeremy, I will give the men that have tranfgreffed my Cove-
Jer. 34.18,19, nant, which have not performed the words of the Covenant
o. which they made before me, when they cut the Calfe in twaine
and paffed between the parts thereof,the Princes of Judah,the Princes
ef Jerufalem, the Eunuchs and the Pricfts, and all the People
of the Land, which paffed between the parts of the Calf, I will
even give them into the hand of their enemy, into the hand of
them that fe k their life, &c. that is, to be flain and cut
in pieces by the Sword. And herein I take the Emphafis of the ex-
Lev. 26. 25. preffion to lie, I will bring a Sword upon you which shall avenge
the quarrel of my Covenant; i.e.by cutting them aſunder.
Lib. 10, conti a
Jul.
Æneid. 8.
Hinc fœdus à
fœdo animali
fade maltato.
And this cuftome was conveyed to the Gentiles, they went be-
tween the fire, and carried a Sword in their hands, and ſo took an
oath; as Cyril proves out of Sophocles.
Thus Virgil speaking of Romulus and Tatius,
Cafe jungebant fœdera porce.
They cut a Swinc in funder, and made a League; and to
name no more, Titus Livius fpeaking of the League between
the Romans, and Albans, the Facialis, Herald or Minifter of
thoſe Ceremonies, cryed, If the Romans shall falfifie by publick
and wicked fraud, in that day O Jupiter do thou So Smile the
Romans, as I fa ite this Swine, and fo knock't the Swine on the
head with a flone.
By all which it appears that Covenants have been ever held fo-
temn, and facred things, and that men by breaking of them de-
ferved dreadful punishments.
In like manner there was the fhedding, dividing, and fprinkling
of blood at the making of Covenants, and hence it was called the
Exod. 24. 6,7, blood of the Covenant; Mofes took half the blood and put it in
8. Bafous, and half of the blood he sprinkled on the Altar, and le
took the book of the Covenant, and read in the audien e of the
people, and they faid, All that the Lord hath faid, will we do,
and be ob dient; and Mofes took the blood and fprinkled it on
the people and ſaid, Bhold the blood of the Covenant which the
Lord hath made with you concerning all these words: Note, He
Sprinkled
1
Serm. 6. The Covenant of Works..
125
Sprinkled the Altar inftead of God, who being incorporeal, and a
Spirit, could not be sprinkled, yet being a Covenant party, would
have the Altar fprinkled for him.
So much ſhall ſerve for the first Queftion, fetting forth in
our Anſwer to it the name and nature of a Covenant in gene-
ral; the fecond Quetion follows.
Quest. 2. What ground we have to fpeak of Gods Covenant
with: Alar, and to call it a Covenant, there being no mention
of it here in the Text, nor elſewhere in Scripture do we read of
Gods Covenant with Adam.
Anfw. However the name be not here, yet the thing is here
and elsewhere,comparing Scripture with Scripture; it is a nice ca-
vil in Socinians to call fot the word Satisfaction, others for the
word Sacrament, others for the word Trinity, others for the
words Faith alone justifying, others for the word Sabbath for
Lords day, &c. and thence to conclude againſt Satisfaction, Sa-
craments, Trinity, Juftification by faith alone, and Sabbath, for
want of expreffe words, when the things themfelves are lively
fet down in other words; fo in this cafe of Gods Covenant with
Adam, we have 1. Gods Command which lays man under an
obligation. 2. We have Cods promife upon condition of obedi-
ence. 3. We have Gods threatning upon his disobedience; 4.We
have their underſtanding it fo, as appears in Ezes words to the
Serpent. 5. We have the two Trees as figns and fymbols Chap. 3. 3.
of the Covenant. 6. We have a fecond Covenant
New Covenant, therefore there was a first and Old Co-
venant; a Covenant of Grace fuppofeth one of Works.
and a
Object. If any ſhall fay by first and id Covenant was meant
Cods Covenant with Ifrael, and not with Adam; and fo by Co-
venant of Works the fame is meant, namely that which the
Lord made at Mount Sinai.
Hebr.8 7,8,9.
Arfw.Hereunto I answer; There is a repetition of the Covenant
of Works with Adam in the Law of Aloes, as in that of the A- Gal. 3. 12.
pofile to the Galatians, The Law is not of faith, bt the man Rom. 10. St
that doth th fe things shall live in them; fo likewife to the Ro-
mens, Mofes difcribes the righteousneß which is of the Law
that the man who dth these things shall live in them: Thus it
was with Adem principally and properly; therefore he was under
a Covenant of Works, when God gave him that command in my
Quest. 3
Text.
R 3
126
Serm. 6.
The Covenant of Works.
Gal. 3. 12.
Quest. 3. Wherein then doth this Covenant of Works
confit? what is the nature, tenour and end of it as
fuch?
Anfw. 1. This Covenant required working on our part as the
condition of it for juftification and happineffe; therefore called a
Covenant of Works; thus before, the man that deth these
things shall live. Working indeed is alfo required under grace
now; but 1. Not to Juftification; 2. Not from our own
Ephef. 2, 8.
Power; 3. Not previous to faith, which worketh by love,and
Jam. 2. 20. lives by working, but man lives by faith.
Gen. I. 27.
Ecclef. 7. 29.
2. Á fecond Characteriſtical figne of the Covenant of Works
is this, that in and under it man is left to ftand upon his own legs
and bottome, to live upon his own ſtock, and by his own indu-
ſtry; he had a power to ftand, and not to have fallen ; this
is meant when it is faid, God created man in his own
Image.
And again, This only have I found that God made man
upright.
3. In the first Covenant, namely, that of Works; man had
no need of a Mediatour; God did then ftipulate with Adam
immediately; for feeing as yet he had not made God
his enemy by fin, he needed no days-man to make friends
by interceffion for him.
After mans Creation God faid, He' faw every thing which he
Gen. 1. ult. had mude, and behold it was very good; 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.
Gal. 3. 19,
And hence Mofes Law was not properly a Covenant of
Works, becauſe that Law was given in the hand of a
Mediatour.
4. The Covenant of Works once broken, God abates nothing
of his juſtice, no not upon repentance, but the foul that finned,
dyed. Mark our Text, Thou shalt dye the death, by which dou-
bling of the words in the Hebrew Idiom of fpeech, is meant
Vatablus. Vehemency and Certainty, which was effected, and fo hâd con-
tinued inevitably, without the help of another Covenant hinted in
that first promife, Gen. 3. 15.
For
Serm. 6.
127
The Covenant of Works.
For the firſt Covenant gives no relief to a poor finner when he
hath broken it, but leaves him hopeleffe and helpleffe un-
der a fearful expectation of 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 juſtice breaks out in wrath, neither can a-
ny perfonal excellency in the world falve the matter; Curfed is
he that continueth not in all the words of the Law to do them,
and all the people ſhall ſay Amen; a doleful Amen; and whosoever Jam. 2. 10.
keeps the whole Law, and offends in one point, is guilty of
all: Note that whofoever, God refpests 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 himself, and
makes God a debtour to him.
Deur. 27. ult.
2,
11 here is boasting? it is excluded; by what Law? of works? Rom. 3. 27.
Nay; as if he had faid; the Covenant of Works affords matter of
boating to him that worketh to juftification by his own perfonal
power and righteouſneſſe.
Now to him that worketh is the reward reckoxed,not of grace, Rom. 4 4.
but of debt; i. e. i: obligeth God to pay it him as a due, which
is the language of Pharifees 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: 3. Did
we not lye at Gods mercy for our guilt; All which declare man
impotent, and grace neceflary, and withal Jews and Papists,
to be enemies to the Croffe of Chrift and Covenant of
Grace,and under a Covenant of Works, of which more anon.
7. The Covenant of Works leaves a man ftill in doubt while
refing in it, in that ftate, becauſe it is a mutable ftate at beſt; he
had all in his own hands, and then Satan cunningly rooked him of
all: God purs him into a good bottome, and leaves him to be his
own Pilot at Sea; the Divel affaults him, and finks him; and
therefore the fecond Covenant takes all into Gods hands, that
it may continue fafe under his Father by care and cuftod-
dy; 1 Pet. 1. 4, 5. John 10. 28, 29. and fo gives the foul
good fecurity againt death and danger, which Adam had not
while he ftood; much leffe can any rich or honourable man in his
fools
128
Serm.6
The Covenant +
of Works.
Rom. 3. 19.
10.
Gal. 3.
Deut. 28 12.
fools Paradiſe here in this world, fay his Mountain is unmoveable,
his glory unchangeable, feeing it paffeth away as a Pageant, I
Cor.7.31. if Adams Paradife was fo mutable,much more theirs;
if he ſtood not in his integrity, how fhall they ftard in their
iniquity?,
S. The Covenant of Works was made with all 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
as ſuch,and with all in him: Quo manfit remanent', & quo perc-
unte peribat; he and all ftood and fell together; for even the E-
lect may fay, we are all b; nature the children of wrath as well
as others; and that of St. Paul,We know that what things foever the
Law faith, it faith to them who are under the Law that every
mouth may be stopped, and all the world may become guilty before
& ver. 15. 16.
God.
But the Covenant of Grace is a difcriminating thing; it takes
in fome, and leaves out others; Chrift is not a head in Covenant.
with all,as Adam was, but of his Elect only; for we finde ma-
ny in the world under the headship of Satan and Antichrift, and
old Adam, who are out of Chrift, not only becauſe unconver-
ted as Saints them felves are before regeneration, but out of Chrift
in the account of Gods Election, Donation and Covenant
who have none of his special love, nor ever fhall have.
>
Thus I have briefly opened the diftinguishing Characters of
the Covenant of Works,which might have been more enlarged
by thoſe of the Covenant of Grace, which is eafily done by way
of oppofition and compariſon one with the other; and therefore,
and for brevites fake I omit it; and come to the next
queſtion.
Quest. 4. Whether this Covenant of Works made with Adam,
was revived and repeated to Ifrael in Mofes time; and if fo, in
what fenfe, and why?
Anfw. I anfwer affirmatively, that in fome fort the Covenant
of Works was revived and repeated to them, which appears from
thefe grounds.
1. They were tyed to Commandments under a curfe.
2. Bleffing is promiſed to obedience; they are both fet down by
Mofes at large in Deuteronomy, chap. 28. and elſewhere.
3. It
Serm.6.
129
The Covenant of Works.
3.It is exprefly called a Covenant, I mean the giving of the Law
for obedience.
The Lord God madza Coven int with us in Horcb.
4. I. is oppofed to the Covenant of Grace as another Cove-
nant upon this very diftinguishing account of obedience and faith,
works and grace, as you may fee at large among other places in
that of the Hebrews.
Now there are foure principal ends which the Lord had in
fo doing.
1. That he might hereby make men know what fin is,how prone
we are to it, and how averſe and head-ſtrong againſt all good; this
is done by a Law of Works, Rom. 7.7. to the 13. vr. This in-
deed is Gods clear glaffe by which he difcovers to us the moral
and penal evil of fin; fo Rom. 3. 20.
2. That hereby the Lord might hold men in to obedience by a
ftrong curb; becauſe we are fo apt to break fence, he ledgeth up
our way with thornes, Hol.2.5,6.
3. That God might ſtop every mouth, and make all guilty be-
fore him, Rom. 3.19.
4. That men may hereby be lafh't and driven to Christ as with
a School-mafters rod, to fee an abfolute need of him, and to
make out hard after him, Gal. 3. 22, 23, 24.
For men care not to run to a City of Refuge unleffe the avenger
of blood follow behinde at their heels; neither do the whole need
or regard the Phyſician, but the fick and wounded.
Yet notwithstanding all this, they were not properly under a
Covenant of Works, neither was the law given to them as fuch a
Covenant meerly.-
1. Becauſe as the Law was to convince of fin, fo it fhewed the
expiation of fin,and therefore their Sacrifices were killed and the
blood fhed and fprinkled, Heb. 9. 22, 23.
2. The Covenant at Mount Sinai was not made with all wich-
out exception as Adams was, but only with a ſelect people, even
with Ifrael.
3. Becauſe the Lord fill puts them in minde of his pro-
mife to Abraham, which included Chrift,and faith in him,and was
not null by the Law.
Quest. 5. The laſt queftion is how long this Covenant lafted, and
whither any be under a Covenant of Works?
S
Deut. 2.
1
H.br. 8.6,7, 8,
9, 10, &c.
Anſw.
Gal.3. 16,17.
130
Serm.6.
The Covenant of Works.
Anſw. Moſtſtrictly it was but to the giving of the firſt pro-
mife, for then the Covenant of Grace began, but was more large-
ly and clearly revealed (till the coming of Chrift) by the Law
and the Prophets; but was molt perfpicuoufly and fully
by Chrift himſelf in his doctrine and death, and by the abun-
dant pouring out of his Spirit.
Howbeit all along and to this day every natural man is under a
Covenant of Works, becaufe out of Chrift, therefore under the
Law,and the curſe of it; for which cauſe the Covenant of Works
Fedus nature. is by fome called the Covenant of nature.
Again, all they which look for righteoufneffe and falvation by
the power of their wills, by the ftrength of nature, and by per-
formance of duties, as Jews, Turks, Philofophers, Papists, So-
Cal. 4 24,25, cinians, Pelagians, theſe are all under a Covenant of Works,
they are not under grace; they are of Hagar the Bond-woman,
of Mount Sinai which answers to Jerufalem which now is
which is in bɔndage with her children, as the Apoſtle ſpeaks in
his elegant Allegory.
>
1 come now to draw fome Corollaries from this doctrine of the
Covenant of Works thus propounded, in a practical way of ap-
plication, and that briefly.
Corol. 1. It ferves for admiration, to wonder with a holy afto-
niſhment at the Lords infinite condefcending love in making a
Covenant with poor man.
1. Becauſe it was a free act in him to do it, he lay under no
Rom. 9.15,16. compulfion to it; nothing of merit or profit in a defpicable worme
appears as a motive to it; it was a royal act of glorious grace from
the King of heaven to vile creatures: O wonderful!
2. Becauſe as it was free for him to do it, fo he bound his hands
by ir, and as it were loft his freedome by it; for his truth holds him
Hebr. 6. 18. faft to it, by which its impoffible for him to change. O
wonderful!
3, He made the first offer, he prevented us by his grace,he loved
us first, 1 John 4. 10, 19. all this appeared in the firſt Cove-
nant with us,in vouchſafing us to make any at all with him: Ineffu-
Bullinger de
Pade e Dei un - bilis mifericordie Divine Argumentum quod ipfum numen, ipfe
6, atera. inquam Deus terrus fadus ipfum primus offert, nullis ad hoc
hominum meritis adactus, fed mera & nativa bonitate impulfus ;
mec fcio an humanum ingenium hoc myfterium vel plenè toncipere,
ue !
Serm.6.
131
The Covenant of Works.
vel dignis laudibus evehere poffit. Unspeakable mercy that the
eternal God fhould first offer to league with us, moved to it by
no merit in us, but by his own native goodneffe only; a myſtery
which the minde of man cannot conceive, nor his tongue praife
to the worth of it; thus a grave Authour, 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 elect foul in the Sacraments, and after groffe and
grievous Apoſtaſies ;See Jerem. 3. 1. Ezek. 16. 60, 61, 62, 63.
Hof. 2. O admire and adore this love!
Corol. 2. Seeing there are two Covenants on foot, one of
Works, another of grace; and very many, yea, the farre greateſt
part of the world are under a Covenant of Works, which is a
moft fad and doleful eſtate, becauſe a ſtate of wrath and death, a
moſt wretched and accurfed condition; O try under what Cove-
nant thou art; for if thou art in the ſtate of finful nature, a fprowt
of old Adam, never yet cut off from his root of bitterneffe,nor
graffed into 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 haſte then, and flee as a Post, and as the young Roe into
Christs Armes.
For confider, how thou canst ſtand before the Bar of God in thy
fins, in thy nakedneffe; Adam fled away from the prefence of
God afraid and afhamed, hiding himſelf in the Thicket, be-
cauſe he was naked; but where wilt thou hide thy nakedneffe in
that dreadful day of the Lord! there will be no fhelter in that day
for a finner.
Corol. 3. Labour to underſtand and difcern aright the nature,
tenour and termes of both Covenants.
1. Becauſe they are easily miſtaken, and many do mistake them;
Rom. 10.2, 3.
2. Becauſe the miſtake is dangerous,like a man in the dark as he
travels, findes two wayes; one way is wrong, yet it feems as good Prov. 14. 12
and fafe as the other; he goes on in the wrong, which leads him
to a Rock, where he falls down headlong, and breaks his neck;
fo many a poor foul imagines he is under a Covenant of Grace,
S 2
and
132
Serm.6.
The Covenant of Works.
Job 33. 23.
and in a fafe way to heaven, when alas he is yet under a Cove-
nant of Works, and in the high-way to hell; Labour then to
difcern the difference, fearch the Scriptures, and thy own heart,
go to the Lord by prayer, and to his Minifters, that they may
thew thee thy way, left thou go on to thy deftruction. And
therefore,
Corol. 4. Improve the Covenant of works for the convicti-
on of fin, righteoufnefs, and judgement; for till the Lord lets
thee fee what it is to be under fuch a ſtate, thou wilt never fee the
evil of it, nor ever defire to change it.
Corol.s. Renounce thy Covenants with fin,Satan,and creatures,
or elſe thou wilt never be admitted into Covenant with God;
if thou break not with them, God will never clofe with thee; if
thou be a Covenant-fervant to them, thou art no Covenant-
fervant of the Lords; for how canst thou ferve thoſe two ‹Ma-
1 Joh. 2.15,16. fters, God and Mammon? both which crave thy whole man,
and thy whole work, and which are utterly inconfiftent with
each other.
Match. 6. 24.
Corol. 6. Labour to relieve thy felf under thy greateſt traits
and fears by Covenant promiſes; I mean the promiſes of the
Hebr. 8. 6,10, new Covenant which are called better promifes, becauſe abfo-
Lute promifes; becauſe they work that in us and for us which God
requires of us, when of our felves we can do nothing.
II, IZ.
Joh. 15.
Ifà. 55. 3.
Acts 13.34.
i
As the new Covenant is the best Covenant, and the promiſes
of it the best promifes, fo the mercies of it are the best
mercies, for they are the fure mercies of David, 2 Sam.
23. 5.
Corol. 7. Bleffe the Lord that ye are under the beft diſpenſati-
on, and cleareft difcovery of the Covenant of grace, better than
Adams after the promife was made to him upon his fall; bet-
ter than Noahs after the flood, better than Ifraels in the Wil-
derneffe, yea, better than the Patriarchs and Prophets who had
much legality and obfcurity in their adminiſtrations, in com-
parison of us who behold with open face the glory of God
2 Cor. 3. 18.
>
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 Chrits appearance in the fleſh.
The
1
Serm.6.
133
The Covenant of Works.
The Apoſtle compares the Church to a Tree, which hath the Rom. 11. 16,
fame root Chrift, but ſeveral branches; now that the natural
branches should be cut off to tnake way for the ingrafting of us
wildings, is matter of praife to the High God for his rich grace to Pet. Mart.
us Gentiles, Ephef. 3. 8.
Corol. 8. Labour for a fpirit of felf-denial and debaſement ; for
as the Old Covenant ſpirit is a ſpirit of pride and boasting to ad-
17.
vance natural abilities, to glory in our own perſonal endow.nents Rom. 3. 27.
and performances; fo a New Covenant fpirit is contrary to that, Rom. 10. 3•
and is a ſpirit of faith,felf-denial and debaſement.
Corol. 9. Watch against Satan; as foon as ever God and man
were in Covenant, he fet himself to break that Covenant, and
prevailed; for he beguiled their fimplicity by his fubtilty, 2 Cor.11.3.
Now albeit the New Covenant ftands on a furer foundation, yet
be will very much weaken our comforts, and increase our for
rows by drawing us under Gods difpleaſure by fin, forfeiting Co-
venant mercies by Covenant breaches, which mercies though
they are not loft finally to Gods Elect, yet are they often to be re-
covered, renewed and ſecured to our fouls by a clear evidence.
Beſides Satan will perfvade men to flight and renounce their
Baptifme, as when he makes witches, and turns Chriftians to be
Mahumetans, becauſe 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 first Parents, and make them break with God, which
they little thought would have coft fo dear; but the fad e-
vent fhewed the finfulneffe of that finne; wherefore wach
and
pray
that ye enter not into temptation; Be not ignorant of
Satans D.vices in thefe back-fliding and fedifragous times,
Remember from whence ye are fallen, and walk stedfast in
Gods Covenant; you that ftand, learn by others falls to take
head.
Gent 3.
1 Cor. 10. rza
2
S 3
ین
THE
134
Serm. 7.
A
Ma
Mill
THE
FALL
OF
MAN
童
​Rom. 5. i2.
ſo
Wherefore as by one man finne entered into the
world, and death by finne, and fo death paf-
Sed upon all men, for that all have finned.
>
His doctrine of Original fin, is not more diffi-
cult to underſtand, than neceffary to be known,
more full of knots than ufes: if we confider
1. The feveral batteries that are planted againft
this truth, by Rabbins, Pelagians, Socinians,
Flaccians, Arminians, Anabaptiſts; batte-
ries raiſed by Pelagius his pride, Philofophers
ignorance, Papifts policy, and Hereticks idolized reafon. Or 2.
if we confider the dependances of other doctrines upon this
truth. Augufline writing against Pelagius, thought the fumme of
Religion confifted in the right knowledge of Original fin; As we
know
Serm. 7.
135
The Fall of Man.
know the pleaſantneffe of a garden by the noyfomneffe of a
dunghill; the gratefulneffe of a day from the darkneffe of a
night; fo we cannot know the benefits of Chrift fo well as
from the knowledge of our Original guilt and fin. By a ftris fur-
vey of Original fin, we may better underſtand the honour of ju-
ftification, the power of grace and fanctification, the fweetneffe
of a Chrift, the neceffity of a Gofpel, the precioufneffe of a
Miniſtry; and therefore it was a futilous and malicious afferti-
on of Celestius of old, to call the doctrine of Original fin,
rem questionis, non fidei; a matter of debate, not faith; and the
Herericks of late, to reproach it with the ftile of Austins fig-
ment. 3. If we confider the influence of this truth upon our
practice; The knowledge of Original fin; it is the curb of pride,
the foyl to fet off grace, the glass of man, the fpurre of indu-
ſtry;
it is that which makes the best of Saints to weep in the beſt
of duties,and the worst of finners to look pale in their greateſt pro-
fperities; fo that you fee the doctrine is moft ufeful, let it there-
fore be most grateful. Now this Original fin, Divines uſually
diftinguish in peccatum Originali Originans, & in peccatum Ori-
ginali Originatum; into Original fin Originating, and into O-
riginal fin Originated; into the Caufe, and into the Subject of
this fin, the fountains and its ſtreames; one man infecting, and
all men infected; the firft is my task, the fecond is referred to a
more worthy hand.
In the latter part of this chapter, where the Text is, the Apo-
Atle carries on a double defign.
1. To fhew the excellency of Chrift, and grace by Chriſt.
2. The neceffity of faith in Chrift; and both thefe he demon-
ftrates by a full and large comparifon between the first and the
fecond Adam; the loffe by the first, the gain by the fecond;
the fin of the first, the grace of the fecond; the condemnation
we are obliged in by the first, and the pardon we are enriched
with by the fecond, the first is a poyfonous fpring, the fecond is
a cleaning fountain.
The Text, if you look at the defign of it, it points at the po-
lern, where fin and death firſt entered the world; and that was
by Adams eating the forbidden fruit; the prohibited Apple,
was the first Apple of contention between God and man-kind.
If we look at the parts of the Text, they are three.
>
1. We
136
Serm.7.
The Fall of Man.
1. We have an unhappy Parent, viz. Adam; not only by
his offence undoing himſelf, but making a bankrupt world. By
him fin entered the world.
2. In the Text we have an unhappy potterity, not only to be
Inkt to the loynes, but the fins of the firft Parent. The whole
world had fin entered into it, and all have finned, faith the
Text, viz. in him.
3. We have an unhappy portion; fin and death t he infeparable
twins of mifery; fo faith the Text, fin enters, and death by fin; fin
came by Adam, and death came by fin; the one fell in pell mell
into the world with the other; and both are the unhappy inheri-
tance of every child of Adam; indeed the Saints are exempted
from the fecond, but not the firft death; fin and death were mar-
ried in Adam, and they shall not be divorced in any of the fons of
Adam; believers dye temporally, though not eternally; they
feel the ftroak, though not the fting of death.
Now for the further clearing of my way, it will not be a di-
greffion, to take off the veile from the Text in a fhort explica-
tion.
By one man] and him we may confider; 1. His name, A-
dam, and this comprehends his perfon, fex, and kind. 2. His
order; he was the firft man, 1 Cor. 15.45. 3. His perfon in
the individual. And fo Original fin properly is not derived from
the proximate Parents, but the prime-parent. 4. His nature; A-
dam was one, non tantum in individuo, fed in fpecie; cne cor-
prehending the whole root, reprefenting the whole ftock,`the
feed and generation of man-kind; ſo Adam is taken for the fpe-
cies of man.
Sinne] The Apoſtle here ſpeaks of fin; not fins, as if he would
precifely determine it of that one root of fin, distinct from thoſe
many following fruits; this fin hath been the Original, the in-
centive the cauſe of all finne; this finne ftained the
world.
Entered into the world] viz. by propagation; fin entered
like death; Now death is actually propagated, as he faid,
Scio me genuiße mortalem; I know I beget a dying child, a child
fubject to death; finne entered not by example, but ge-
neration.
The World ] By the world, we muſt not underſtand terrenam,
ش
*
Serm.7.
137
The Fall of Man.
نج
corporalem vitam, the pleaſure and delights of the world;
for the Saints are crucified to the world, in this fenſe, Gal 6.
14. and fo Original fin fhould no feize on believers; Nor, 2.
In locum mundi; for as Pareus obferves, the Angels firft fin-
ned; and An first entred by them into the place of the world.
Nor 3. In Paradifum, into Paradife; for fin was firft commit-
ted by Eve in Paradife. But 4. We muſt underſtand the inha-
bitants of the world; Univerfum genus humanum, all man-kind,
as Mart. Gor.
And death by fixne] The query among Divines is, what this
death is; Some fuppofe the death of the body, as Ambrofe;
fome the death of the foul, as the Pelagians; but as Haym
obferves, murs anime & corporis in omnes pertranfiit; the death
both of foul and body paffed on all; for as Origen faith, Mers
corporalis umbra eft spiritualis, the death of the body, is only
the shadow of the death of the foul; fo that by death in the
Text, we must neceffarily understand the death of foul and bo-
dy, with all the antecedents and confequents of both, fick-
neffe, weakneſſe, corruption, guilt, horrour, deſpair.
Death paffed upon all men] Corporal death on all; the moſt
holy, molt flouriſhing, moſt probable to live; fpiritual and e-
ternal death on all men, in the fentence, not in the execution,
Rom. 3.19. the fentence is reverfed, the execution for ever
fotborn to believers
>
For all have finned ] For the opening of this, I fhall only
give you the glance of Mufculus; In Adam omnes fuimus
in lumbis ejus, &c. we were all in the loynes of offending A-
dam; from that maffe we fprung; and therefore as Levi paid
tythes in the loyns of Abraham, Hebrews 7. 9, 10. ſo it
is no wonder, if we being in the loyns of Adam, are found
finners in him.
Now the mournful truth that the Text prefents us with,is this,
viz. that our first Parent by his tranfgreffion, hath left an un-.
happy portion of finne and death to all his pofterity; thus much
the Text expreffeth, thus much it confirms; we have this un-
welcome entail from our firft Parent. Concerning death, I
fhall not dilate, becauſe the fhade of death doth alwayes ac-
company the body of fin; but I fhall only infift on that part of
our portion, fin. We are entituled to Adams finne; 'Tis a de-
T
riva-
Gerrans.
Matyr
Orig.
willet.
Doc.
t
138
Serm.7.
The Fall of Man.
3
Aug.
Greg.
Brockman.
Expr
rivation from the root to the branches; as poyſon is carried
from the fountain' to the Ciſtern; as the children of Traytours
have their blood tainted with their fathers Treafon; and the chil-
dren of Bond-flaves are born in their Fathers condition. Om-
nes in Adamo peccaverunt, quia omnes unus ille fuerunt, Aug.
All were entangled in Adams fin, becauſe all were folded up
in Adams perfon; And the fame Father in another place,
Traxit reatum homo, quia mnus erat cum illo à quo traxit; Man
drew down guilt upon himſelf, becauſe he was one with him from
whom he drew it. And it is an excellent obfervation of Grego-
ry, Genus humanum in parente primo velut in radice putruit ;
Man-kind putrified in the first parent as in a root. Adam is as
the poyfoned root, and the clufters are envenomed, becauſe
the root was poyfoned; had Adam flood and preſerved 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 himſelf both guilt, and an univerfal loathſomeneſſe ;
both loffe and loathfomneffe he tranfmits to his pofterity; and
it is upon his breath, that every child that comes into the world,
fucks in poyſon with his first breach; and is no fooner a living
creature, than a deformed finner. This truth we find early con-
firmed in the world; fo Adam begat Seth according to his own
likeneſs, Gen. 5. 3. non ad fimilitudinem Dei, fed ad fimilitu
dinem fui; and it is very confiderable the Original phrafe,
1107, in his image, in his likeneß; the word is as it were re-
doubled, to fet the greater brand upon corrupt nature;
in his
image, nay, in his likeness. And to fhew the neceffity of our
drawing corruptnefs from Adam, holy fob expreffes it by a
quick and fmart interrogation, fob 14. 4. Nay, th s truth Da-
vid feems to bedue with tears, and deplore with fighs, Pfal.
51.5. Behold, I was shaten in iniquity, and in finne did my ro-
ther conceive me. In the times' fthe Gospel, this ſpot is more
clearly difcernable, and from whence we received the contagi
on, 'Rom. 5. 19. By God we are creatures, by Adam we are
finners; fo that Text; By one mans d'fobedience; many were
nade finners. And fo moft remarkably, 1 Cor. 15. 49. And as
we have borne the image of the earthly, &c. Nor is that glofs
of Cyprian upon the place to be over-palled; Imaginem terre-
ni portavimus pe ccandi profenfionem, & mortem; imaginem ca-
lift is
Serm.7.
139
The Fall of Man.
leftis portemus, constantiam in fanctitate, instaurationem ex mor-
te & corruptione, ad vitam & immortalitatem; (i.e.) We
have borne the image of the earthly Adam, a propensity to
fin and death; let us bear the image of the heavenly, a conftan-
cy in holiness, and inftauration from death and corruption to
life and immortality. I fhall only adde one Scripture more, E-
phef. 2. 3. We were by nature the children of wrath, as well as o-
thers.
Now there are three things which are confiderable for the di-
ſpatch of the doctrinal part of the Text.
1. To demonftrate more particulary the tranfmiffion of Adams
fin to us.
Now Adams fin is tranfmitted to pofterity two wayes. 1. By
imputation. 2. By inhæfion; the guilt, and the ftain of his fin
is propagated to all his pofterity.
1. The fin of Adam is derived to us by way of imputation ;
and that upon a double demonftration may be evidenced.
Particle.1.
Demon. 1.
I. Ratione faderis, by the reaſon of the Covenant of Works
which God made with Adam, we were in him all of us legally;
when God first made a Covenant with man, it was not with -
dam, ratione individui, as an individual perfon; fed ratione1a-
tura, as he bore our nature with him, as the reprefentative of
man-kind; God makes his Covenant with Chrift as Head and
Mediatour of his Church, with Abraham as the father of the
Ifa.53.11.
faithful, with Adam as the ftock of man-kind; we were in Pfal.40.8.
him parties in the Covenant, and had interest in the mercy
which ſhould accompany the keeping of it, and were liable to
the curfe which fhould follow the breach of it; Now Adam vi-
olating the Covenant, the guilt of that violation defcends upon
all his pofterity, Rom. 5. 19. Conftituti funt peccatores, they nor ez-
were conftituted finners; It is to be noted, that God never ge
por nalçãov, o-
Τι ευχάρει ὁ
makes a Covenant with a fingle perfon, perfonally and indivi- A. Chry.
dually, that all others are unconcerned in it; but with whomfo-
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 greateſt abfurdity to affert; and fo in Covenan-
ting with Adam, he looked on him as the ſtock and root of man-
kind.
T2
2. Ra-
1
140
ぷ
​The Fall of Man.
Serm.7
Arg. 2.
Partic. 2.
2. Ratione Collationis. The Apoftle in two places makes a re-
markable compariſon between Adam and Chrift, the firft and
fecond Adam, comparing the good of the laft, with the evil of
the first, the grace of the one, with the fin of the other; the life
conveyed by the one, with the death tranfmitted by the other
Rom. 5.12, &c. 1 Cor. 15. 45, &c. Now the righteoufneffe
of Chrift redounds to believers to juftification; ſo the fin of A-
dam redounds to his pofterity to condemnation; by Adam we are
caſt, by Chriſt we are cleared; by Adam guilty, by Chriſt in-
nocent; the compariſon would elfe be wholly infignificant; as
by Chrift we are made really righteous, fo by Adam we are
made really finners; we are Princes in Christ, Prisoners in
Adam; Crowned in Chrift, curfed in Adam; this is is one great
drift of the compariſon.
2. The fin of Adam is derived to us, not only by way of im-
putation, but by way of inhæfion; we receive from offending A-
Adamus genus dam, vitiofitatem, libidinem, morbidum affectum, a vitiofity,
nost um tabifi-
cavit. Aug. lufting, and a contagious diftemper; we receive not only a de-
fect of holiness, but deordination, pravity, evil diſpoſition,
propenfion to mifchief, averfion to all good; this fometimes
the Scripture calls the Old man, the flesh, diveliſh wiſdome
the hell that fets the whole courfe of nature on fire, earthly
members. And that Adams fin is propagated to us by way of
inhæfion, is likewiſe demonftrable by a double evidence.
Ephef.4. 22.
John 3.6.
Jam.3. 15.
Col. 3. 5.
Arg, I.
>
1. From the confeffion of fome of the belt of Gods Saints,
Pfal. 51. 5. 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 King after mans defire, but
* Sam.13.24. a Sairt after Gods heart; yet this finful leprofie he drew from A-
dam, this Original ſtaire clave to him; he was a finrer in the
womb, though a Prince in the Throne, and a Saint in the San-
Etuary. And fo Paul, that excellent Apofle, how doth he
moan this inward ſpot which he drew from Adam? how doth he
complain of indvelling fn? Rom. 7. 17. of an evil within
him, verſe 19. of a law of his members, verse 23. Theſe
groans of fuch eminent Saints are too pregnant an argument,that
the fin of Adam tranfmitted to us, doth not only caft guilt on
our perfons, but filth on our natures; lay a charge to us, but
throw a ftain upon us.
2. As
Serm.7.
141
The Fall of Man.
Aïg. 2.
2. As Chrift doth not only vouchlafe believers imputed, but
infufed righteoufneffe; the merit of his obedience, but the gra-
ces of his Spirit; to juftifie, but to renew and fanctifie us; fo 1 Cor. 1. 30.
the first Adam not only conveighs guilt to condemn, but filth
to defile us; elfe the work of fanctification would be wholly un-
neceffary, and the compariſon between the firft and fecond A-
dam, would be maimed and imperfect; Chrift makes us heaven-
ly, as well as pronounceth us heavenly; and Adam makes us
earthly, as well as leaves us to the punishment of thoſe that are
fo. The full comparison between the first and fecond Adam,
fpeaks this clearly; Adem had fin to defile, and therefore Chrift
had blood to wath; Here may that obfervable paffage of Au- Chriftus valne-
ftin come in, Viai ego zelantem puerum, &c. I have feen, ra fanarit, que
faith Augustin, a child with his eye full of envy, venting his Adamus porta-
malice, &c. Whence comes this incurvation and wayward- vit. Cypr.
nefs of nature, but from Adam? happily the parents of this
child, were true and eminent believers; fothat there muſt be a
takes, a diſaffectedneffe tranfmitted from Adam to his porte-
rity, against the opinion of Peter Lumbard and the School-
men.
2. The fecond thing to be opened for the difcatching of the
doctrinal part of the Text, it is this, To vindicate the righte-
ouft effe of God in this tranfmiffion and conveyance; And the
juftice of God is moft glorious in this propagation of Adams
finne; and this may be cleared in a double Demontra-
tion.
Adams fin is ours as well as his; as a Learned man most e-
legartly, Si quis peste laborans alios inficiat, hi n oriuntur; d:-
citur illorum quif,non alienâ, fed fua peste mortuus effe. Now
there is a double Argument to prove Ad. ms fin ours.
1. Elfe Cod did pu: ifh us for anothers fin, that fault which is
not our own, which is againſt divine,uftice. Cod doth not u-
fually ſtrike the fon for the fathers crime, and make the fon feel
the bruiſe of the fathers fall, that the father fhould merit the
ſtroak, and the poſterity feel it; this is againſt his own prote-
Atation, Ezek 18.2.
2. The Anti.hefis between Chrift and Adam, would not hold,
if Adams was not to be reputed ours; for as the righteoufneffe of
Chriſt, ita communicatur membris, ut quifà fidelis dicere poffit,
T 3
illana
Rev.1.5.
Demon. 1.
Pet. Martyn.
142
Serm.7.
The Fall of Man.
Demon. 2.
Ag. I.
Rom.6. 5.
Phil.3.10.
Arg. 2.
;
illam effe fuam,&c. as Bucan well obferves, is fo communicated
to us, that every believer may fay, This righteouſneffe is mine
fo the iniquity of Adam is fo communicated to all his pofterity,
that every child of Adam may fadly fay, This iniquity is mine,
and I am fighteouſly puniſhed for it. And now therefore I ſay,
if Adams fin be ours in the guilt and ftain of it, let us ac-
knowledge Gods juftice in the tranfmiffion of it.
2. Had Adam (tood, we expected the entaile of perfection
and happineffe; that the Crown fhould have defcended to us
as his ifue and off-fpring; we expected that the beauty of his
mind, the harmony of his will, the holineffe of his defires, the
abfolutenefle of his Soveragnty ſhould have fallen to us as
a Princely inheritance; and therefore dam falling, it is
but just that the entaile of fin and death fhould be fixed up-
on us.
3. Now the third thing to be opened, in the finishing of
which, the doctrinal part will be diſpatcht, is to fhew, that A-
dams fin is not propagated to us by imitation, but by gene-
ration, againſt the heretical Pelagian. And this fhall be
briefly coucht under the evidence of a five-fold Argu-
ment.
Arg.1.As our Divines feaſonably obſerve,Chrifts righteoufneffe
is not only propofed to us to be imitated; we thould then all fall
fhot in writing after the copy; but thofe that lay hold on his
righteoufneffe by faith, they are changed and renewed in their
minds; there is a phyfical communication of this righteouſneſs;
they feele the power of his death in the crucifying of their lufts;
and the vertue of his refurrection in their newneffe of minde and
life, as the Apoſtle moft pathetically; So Adams fin is not on-
ly our Copy, but our corruption; it doth not only feduce, but
defile our natures; not only entice, but condemne our per-
fons; Adam was not only a finful pattern, but a finful Parent
the plague of his fin hath infected the humane nature; not only
me, but man-kind.
;
Arg.2.Baptifme that is adminiftred to little ones,to our infants,
it cannot be thought to blot out fins of imitation; for they are
guilty of none; then Baptifme would in vaine be adminiſtred to
our infants; and this raiſes the feud of Anabaptifts against this
great truth of Original fin. They deny the fin of Infants, that
they
Serm. 7.
143
The Fall of Man.
they may deny the Baptifme. Now we cannot conceive that tha
blefed Ordinance of Infant Baptiſme ſhould be adminiftred for no
defigns and purpoſes; and why doth the Apoftle call Baptiſme the
Laver of Regeneration? Tit. 3. 5. were there no ftain in Infants,
what need of a Laver, or of waſhing?
Arg.3. And as Ambrofe obferves; David ait,ante ufuram lucis, Ambroſe.
Se accipere originis injuriam David complains that he lay under
the ftain of original fin, before he was bleft with the first light of
the Sun; he was dog'd with native corruption; when the womb
bore him, it bore a living, but a leprous childe; he was wrap't in
fin, before he was wrapt in fwadling cloaths.
Arg. 4. And how many offend in the world, who think nothing
of Adam; they tranfgreffe, and look not on his Copy: And
what is murder, fo often acted in the world, to the eating of an
Apple? What proportion is there between thofe two Sins, A-
dams eating of an Apple, and Cains fhedding of his brothers
blood? How many tranfgreflours are there in the world, that ne-
ever heard of his offence, or that ever there was fuch a man in
the world? whom did Philofophers imitate in their fin, that opi-
nionated the world to be eternal, as Ariftoile and his
followers?
A.g. 3.
Arg. 5. And that Argument of a learned man is moft confide- Arg. 4
rable; Sipeccatum originis fit tantùm ab imitatione, Paulus von
dixiffet ex Adamo fluxiße peccatum, fed à Diabolo; quia ipſe
peccandi exemplum dedit: (i. e.) If original fin were only
propagated in a way of imitation, Paul would never have ſaid,
that fin entred the world by Adam, but by Satan; for he fet the
first pattern of finning. And now the doctrinal part is diſpatch't,
I shall only annex fome few things for the clearer evidence of this
truth.
1. If the guilt of Adams fin be not imputed to us, why do our
Infants of en labour under the wracking torments of fome diftem-
pers?and why often is the Cradle turn'd into a Coffin? why come
they crying and moaning into the world? why doth pateneffe of
face, plenteoufneffe of tears,and a multiplicity of difeafes feize
upon them, as the prifoners of fin? Surely God cannot forget
the bowels of a Father; this could not befall our Infants, were
not the hand of juftice armed with fin and guilt; let us not con-
ceive God trying practice upon poor moaning innocents.
2. If
Aig. S.
144
Serm. 7.
The Fall of Man.
2. If Adams fin be not inherent in us, why have we not free
will to good?why do we not naturally burn in love to JeſusChrift?`
and flouriſh with all vivacity in duty; why flye we rot to the San-
Atuary as to our Paradiſe ? but on the contrary, why do we draw
the Chain of a body of death after us? Duty is our burden,
Rom. 7. 24. fin our Element; the world our beloved, the creature our Idol;
How are we dragg'd to fervice? we flye to fin, but are drawn to
duty Ard in a word,how come our understandings to be prifons
of darkneffe? our wills ftages of rebellion, our affections heaps
of dung or droffe; for naturally we love fin or the creature; what
was then the inoffenfiveneffe of infancy, thus to envenome our
natures? how came in the evil heart of unbelief? Hebrews
3. 12.
Cæleftium,rea-
Rus
negavit effe
:
•
3. This Truth of original fin was generally held in the Church
till Pelagius, who liv'd in the fifth Century, confirmed by di-
Quis ante Dif- vers Councels in the Primitive times; Concilio Melevitano,Con-
cipulum Peligii cilio Toletano, &c. and the fixth Council of Carthage. This
pod·giofum
truth hath been acknowledged by Heathens; Plato complained
tu prævarica- Homines naturâ fua effe pravos, & induci non poße ut justici-
tionis Adage- am colant; (i.e.) That men were naturally very evil, and could
humanum not be induced to the embracement of what was righteous: And
Cicero lamentatus eft homines à naturà noverca in lucem edi;
Astri&um. Cic re complains that men were brought into the world by nature
their ſtep-mother; the Heathens themſelves univerfally enjoyned
a ftrict Diſcipline to curb the rankneffe and untowardneffe of na-
Actus ille Ada- ture, Nay, this truth hath been confirmed by the moft learned
mi,quo ipfe pec- of the Papifts; A lapide in his Comment on the Romans,acknow-
savit, omnibus ledgeth that that one act of Adams in eating the forbidden fruit,
imputandus est wherein he offended, is to be imputed to all men,and is to be repu-
& cenfendus ted the fin of all men; and from hence it comes to paffe that every
onn um effe
proprius, &c.
A lap.
childe of Adam hath contracted a neceffity of finning even with
his first breath; Nay, the very Rabbies have ttefted 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 witneſſes for the further verification of it;
our own averfeneffe to good, and our natural propenſity to
evil.
4. Nor was this truth ever oppofed, but upon fome deſigne:
The Pelagians oppofed it to maintain the perfection and power of
nature,
Serm. 7.
145
The Fall of Man.
nature, which is mans proper Idol: Th: Papifts have oppofed in
to eſtabliſh merit: The Socinian to overthrow the fatisfaction of
our bleffed Lord Jefus Chrift: And the Anabaptift, to fubvert
the precious Ordinance of Infant Baptifme; (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 be diverfly.
ry
ufe 1. Let this check thofe who pride themſelves in their no-
ble defcent;that they are of a worthy family,of an elder houfe,of
a noble lineage,their Scutchion is blazond with more than ordina-
honour; theſe ſhould do well to look back a little further,and
obferve what their great Progenitour Adam left them, no.hing
but poverty, ſhame and guilt; and this would make them wrap
the filver Star in Cypres,and cover their honour with mourning;
this 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 muſt not be our pride; fuch vain-glorious perfons
fhould fometimes think of their firft Parents: Adam left them
nothing but a ſtock, not of glory, but of finne to trade
with.
น
2. Let our loffe by the first Adam be an incentive to us, to
purfue advantage in the fecond Adam: Mufculus obferves, this
is one of the general ufes we should make of this doctrine; ut
gratiam Chrifti eò fubnixiùs ambiamus ; (i. e.) That we ſhould
b. the more importunate in our purfuits after the grace of Chrit;
rags and wants bring beggars to the door; we are bankrupts in the
firft, let us look after an eftate in the fecond Adam; the first A-
dam hath betrayed us, let us ftudy that the fecond may betroth us;
that our forfeiture in the firft may be abundantly repaired in our fe-
licity by the fecond; Adams fall fhould make us more fenfible to
rife by Chrift.
3. Let us fee what a miferable piece of Pageantry a
gaudy finner is; you fee happily what he hath received by his in-
mediate parents; but you do not fee what he hath received from
his first parent; you fee his rich apparel, his fair complexion, his
full eftate, his great attendance, his fplendid pomp; but ye do
not fee those Mountains of guilt that lie upon him, thofe waves of
corruption,which rowle up and down in the dead Sea of his cor-
u
rupted
Uſe I.
2.
Mufca
3.
146
Serm.7.
The Fall of Man.
4.
rupted nature; ye obferve not the unhappy portion that Adam
left him; his immediate parents may leave him the heir of an
Eltate but his firft Parent left him the heite of Con-
demnation.
>
4. Let this truth be the plumb-line to measure out the length,
the depth, the breadth and heighth of the love of Chrift in the
work of our Redemption, and of that work that Chrift is pleaſed
to work in the heart of every believer; how much fin muft he re-
move? fin imputed upon the account of Adam, befides the mani-
fold acceffions of his own; and what blood muft quench that hell
Peter Mart. of fin within: as Peter Martyr well obferves, Commendat ma-
litia hujus peccati, dignitatem fatisfactionis accepta per Chriftum.
The knowledge of original fin puts a gloffe upon the fatisfaction of
Chrift. The work of Christ upon the foul, receives its ad-
mirable rarity from the full knowledge of our fin by Adam.
6.
5. Let us not triumph over our inferiour, afflisted, and diſtreſ-
fed brother, that Providence hath bruifed with its frowns and
ftroaks, and happily caft down in the duft; Adam left him and
thee an equal portion of fin and mifery; fo that all the diſtinction
arifes not from thy dignity, but from Gods pity; and if God hath
had more compaffion for thee, wilt thou have more fcorn for thy
brother? Gods pity ſhould not be food for thy pride : Adam left
thee as large an enditement as him,as corrupt a nature as him, as
great a loffe of original beauty and perfection as him; and fhall
the opening of Gods hand to thee, procure the lifting up of thy
heel against him? you and your defpifed brother,were both co-
heirs of original fin; Adam divided that portion exactly be-
tween you.
6. Let us fee the nature of fin; one fin of Adam can ſubject
the whole world to pollution and deftruction. As we ſee the ſcorch-
ing Sun doth not only dry up a Field, but bring a drought upon the
whole Land; fin is of a poyſonous and propagating nature;if ye
would view fin in its native and real deformity, look on it in the
glaffe of Adas fall; Alam falls, and his whole pofterity feel
the bruife; one man (faith the Text) is fufficient to bring fin
into the world; fin like chain-fhot, it can cutoff many as well as
how should this raife our holy zeale against finne ? and how
should we arme our felves with holy refolutions againſt this ruinous
evil? fin is a ball of poyfon that can deftroy a world.
one;
7. Lea
Serm 7.
147
The Fall of Man.
7.
7. Let all Parents be cautionated by the example of our first
Parent Adam; he propagated dea h to his pofterity: Oh that Pa-
rents would ſtudy, as inftruments, to propagate life to their poſte-
rity! he propagated fin, let us ftudy to propagate holineffe to our
children; I mean inftrumentally, as moral, not as natural in-
ftruments; Adams fall fhou'd be every Parents Alarum: Our
firft Parent unravel'd the happineſſe of his feed; let us that are
Parents endeavour to build up the felicity of our iffue; finful Pa-
rents that are mifcarrying copies to their children, and ferve to
poyſon the creature of their own generation,they are indeed the
true children of Adam, they are in fome fenfe like Simpson, that Judg. 16. 30.
will deſtroy others with themfelves. But let Adams example be
our caution, his folly our warning piece; fometimes hipwracks
make them that follow more cautelous; and let us ftudy to imi-
tate the fecond, not the firft Adam; this ruines his off-pring,
but the other faves his feed and iſſue: The forgetfulneffe 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 ruine.
1. By their holy pattern: Fathers are the childrens Looking-
glaffes for to dreffe themſelves by; we know the old Aphorifme,
Ducimur Exemplis, we are guided and led by Examples; we more
follow Copy, than Command; children will more minde the mo-
thers Converfation, than the Minifters inſtruction; let us ftudy to
build up our Families by a holy life. Adams ſin ruin'd his iſſue;let
`our holy Converſation preferve our iffue; and though Adm 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 pleaſe the one, than to preferve the
other: Let Adams neglect of his pofterity move us to a greater
watchfulneſſe over ours; we are often very folicitous 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 the morning of converfion appear in
them.
3. 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 Samu:1,
let us by prayer endeavour to make our children Samuels; the God
U 2
of
148
Serm. 7.
The Fall of Man.
of grace can give grace to our iffue upon the account of prayer:
Prayer may obtain that from the fecond Adam for thy children,
which they loft in the firſt.
8. Let us confider this with our felves; that though from A-
dam 'we receive fin and death, yet that we charge not our fin and
death upon him, as if we dyed by his fall, and not by our folly;
it is true, our original guilt comes from him, but from whom
comes our actual? he left us a ftock of fin, but who hath impro-
ved this ſtock? Perditio noftra ex nobis ; our deſtruction 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 tranfgreffions. Adam hath left us
death by original, but we apply this death by our actual fin. And
therefore as our perdition was hatched by Adam, fo it is fledged
by us; it is feminally from Adam,but ripen'd by us,we our own
felves perfect our own mifery; we put the feal to our own deftru-
&tion,by our foſtering of our own lufts, and by our actual rebellions.
8|888888888 388888888
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OF
CORD ECORDico
Serm.8.
149
OF
Original finne
INHERING.
Rom. 6. 6.
Knowing this: that our old man is crucified with
him, that the body of fin might be destroyed; that
henceforth we ſhould not ſerve fin.
He Apoftles drift throughout the whole Chip-
rer, is clearly to beat down fin, and to pro-
mote holinefe. It was not known in his hap-
py dayes, how to afcend the Throne of glory,
but by the ft. ps of grace. Thofe Primitive, and
truly ifpired Saints, never thought of com-
mencing any degree in happinefle per Sal
tum; knowing that without beline they
Should nt fe God.
Now to urge his already believing Romans to further fanctity
the Apolle ufes the confideration of their Baptifme as a fpecial
u 3
>
motive
150
Serm.8-
Of Original fin inhering
2 Cor. 5.14.
A Lapide in
locum,
motive in the 3.4, 5. verfes, and indeed thofe Ordinances in
which we receive most from God, are greatest obligations of the
foul unto God. There are thefe mercies with him that he may be
feared. When the direct beam of love from God to them is
trongest, the reflexion of love and duty from them towards their
God is hotteft; then they are constrained, and cannot as it
were, any longer chooſe but live to him that dyed for
them.
This is that which the Apostle in this verfe takes for granted.
Knowing this; or we all know and grant this (the participle by
an Hebraifm: being put for the verb) which hath reference un-
to the foregoing part of the Chapter. Of which the words fol-
lowing in my Text, are the fum and conclufion, viz. That our
old man is crucified with him, &c.
>
Which words contain 1. A duty or priviledge, for in
Religion the fame thing is both; it being our happineffe to ferve
fo good a Maſter, and to be employed in fo good a fer-
vice.
2. The end of that duty or priviledge; That the body of finne
might be destroyed, &c.
But my task being only to ſpeak to ſome of the terms we here
meet withal, I would not be curious in the divifion of the words.
Pareus, Chryf. I am only to unfold a word or two in each part, viz. Our old
man, the body of finne, and finne, 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 ſuppoſe you have in the former Ser-
mon ſeen this fountain of death opened. I am only to thew
you the streames that are from it overflowing in every one
of us.
Original pra-
And in the handling of this fubject, give me leave to propound
vity inhering fome things firft more generally, (remembring that this diſcourſe
in us,fpoken to is intended partly in the nature of a common place,) and then I
in the general. thall fpeak to it more particularly from the words now be
Confidered
Erft, that there
is fuch a pravi-
ty.
fore us.
That which more generally I am to speak unto, is,
Firſt, That there is a pravity, naughtineſſe, and corruption in
every one.
Secondly, What this corruption, and spiritual pravity is
1. That
Serm.8.
151
Original finne inhering.
1.That there is ſuch a pravity,will partly appear from the forced
conſent and common experience of all men. To prove which I
need not quote thofe paffages which Austin hath formerly ob-
ferved out of Plato and Cicero, or adde any other; for certainly
the wickedneſſe man naturally tends unto is fo groffe, that the
dim fight of nature may eafily diſcover it; were this to be read
of Pagans, I would confirme my affertion as Paul did his, Alts
17. 28. Certain of your own Poets have faid it: But I remem-
ber I have to do with Chriftians, and therefore to the Law and to
the Testimony. Alas, thefe poor men, like thofe that admired
Nilus's freams, but were ignorant of its fpring-head, they could
not fee fo far as to the true caufe of all this finful my ry; they
could complain that none were content with their conditi n; but
qui fit, how, or whence it came fo to paffe, they could not
tell.
Arguments to
prove it.
Contra fulian.
Pelag,
Nay more, the wifelt Heathen with the plummet of reafon
could never fathom the depth of this corruption: St. Paul, till Rom. 7. 7.
a Convert, and ſavingly inftructed in the Law, cid not know
this luft. And this I the rather premife,becauſe I fhall take my
felf tyed up to Scripture-evidence and proofs in the buſineſſe in
hand. Scripture makes only a full diſcovery of this di cafe, and
of its cure too. Here only invenitur venenum, here only nafci-
tur antidotus. Hence then I fhall chiefly fetch thefe Arguments
inſtead of many.
The first Argument of our finful condition by nature may be
taken from Gen. 5. 3. where 'tis faid that Adam who had been mans begetting
Aig. 1. From
created in the likeneffe of God, ver. 1. after his fall by fin, begat children in his
a fon in his own likeness, who had now made himſelf like unto the own image,
beaft that perish, or far worse, for an Oxe knows his Owner,&c.
Now what is it for God to create man in his likeneffe? 'tis fanctus
fanitum. A holy God creared man holy; and by confequence for
Adam to beget Seth in his likeneſſe, is corrutus corrup um;
defiled Adam begat defiled, polluted Seth; and indeed who can
bring a clean thing out of that which is unclean? if the root be Job 14.40
corrupt, the fruit is not found; if the fountain be poylon'd, the
waters are not wholefome; if the Parents be leprous, or infected
with fome other diſeaſe 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
offi
152
Serm.7.
Original finne inhering.
Chrift.
of our Saviours affertion, John 3.6. That which is born of the
flesh is flesh.
It is very remarkable that the like phraſe is not uſed when Scri-
pture ſpeaks of Adams begetting Cain, or Abel, (though both
thefe were begotten in Adams likeneffe too) becauſe Abel be-
ing to dye without iffue, and all Cains progeny to be drowned
by the flood, it is noted the rather of Seth by whom all mankind
hath hitherto been continued in the world; that he, (from whom
as well as from Adam we all came) was begat in Adams own
image, that into which by fin he had transformed himſelf; and
not in that likeneffe which was Gods, in which God at firſt
made him.
Nay, though the Parents be regenerated, yet their children by
nature are altogether defiled; becauſe 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 uncircumciſed foreskin
with it, as the pureft wheat that is caft into the Field comes up
with husks and talks. I might adde that the holiest men upon
earth, are but holy in part, they have a dark fide as well as a light
fide, and proles (as conclufio) fequitur deteriorem partem;
their children are like to what they were by nature, and cannot
without the fame Almighty mercy be like what they are through
grace, witnelle Jofiah's and Hezekiah's children; buc
there are too many fad Evidences of this amongst us
daily.
Aig..2. From Our fecond Argument for to prove our corruption by nature,the
the Redempti- Apoftle furniſhes us with 2Cor.5.14.If Chrift dyed for all,then were
on of man by all dead. And the ftreffe we lay upon it, it will very well bear;
for what need all that are faved, to be faved by Christ,if in them-
felves they are not ruined? Deftruction is firft afferted to be from
our lelves, and then it follows,but from me is your health; is not
Chrift made to all thofe that fhall come to heaven and happineſſè,
wisdome, righteousneffe, fanétification and redemption? Does not
his death fatisfie for their debts? his Spirit fanctifie their hearts?
Thus none go unto the Father but by him, and whofoever would
but fee the Kingdome of God, muſt be borne again, John
1 Cor. I. 30.
A a.
A
de verbis
Doniu.fum.8.
3. 3.
This very reafon St. Austin urges concerning children, I
fhall give this, and fome larger pallages in English that I might
not
Serm.8
153
Of original fin inhering
not overmuch entangle the thred of my difcourfe. Whosoever
fayes, that infancy hath nothing from which Jefus (hould fave us,
he denies Chrift to be a Jefus to infants baptized in his Name;
for what is a fefus? Jesus is by interpretation a Saviour, a Sa-
viour is a Fefus; those which he does not fave, because they have
nothing that he should fave them from, or cure in them, he is not
to them a Jefus. Now if your hearts can endure that Chrift should
not be a Jefus to fuch, I know not whither your faith can be
found, &c.
ment is taken
Thirdly, Scripture Ordinances prove this corruption to be in
Third argu-
us; for elfe what need their inftitution to take it from us? If
there be no pollution in the foreskin, why was Circumcifion from Ordinan
appointed to do it away? if we have no filth, what needs ba- ces,Sacra-
ptifmal washing? and if we may borrow light from any thadows ments,&c,
of the Ceremonial Law, why ſhould women be fo long un-
clean, and need folemne purification after their child-birth, if
the fruit of their womb had been fo immaculate and pure as fome
would make us believe? 'Tis true, the Virgin Mary offer'd,
though fhe brought forth a holy Childe, but he was by im-
but he was by im- Ifa.53.11.
putation finne; for we know he bare in Gods account our
iniquities.
Saint Aufin upon the bringing of Children unto Chrift, ob- August. ferm.
ferves this alfo, Children (fayes he) are brought to be touched; 36. In Evangel
to whom are they brought to be touched but to the Phyfitian? if they fecund, Lucam.
ftoli, ferm.8.
come to a Saviour, they come to be cured; and prefently after he
addes video reatum, I fee there is guilt in them. Another paffage
of his I fhall the willinglier quote, becaufe many that oppofe De verbis Apo-
this truth, pretend much to reverence antiquity. Wherefore doft
thon av this-childe, or this perſon is found, and hath no difeafe?
why then doft thou runne to the Phyſician with him? art notafraid left
he should fay unto thee, Take him away that is found? - The
Sonne of man came not but to feek, and to fave that which was loft
why did thou bring him unto me, if he were not lost? And in his
tract against Julian the Pelagian, the fame father quotes feveral
that were his predeceffors in the maintaining of this very truth,
as Irenæus, Cyprian, Hilary, Ambrof, &c. but I proceed be-
cauſe we have heard a greater than all thefe, God himself fo a-
bundantly attefting of it.
X
This
Lib. I
154
Serin. 8
Of Original fin inhering.
Fourth argu-
This corruption fhews it felf by its effects; if we be ſo fpiritu-
ment. The fad ally foolish, as not to believe there is fuch impurity in us from a-
effects prove it ny other Arguments produc'd for the proof of it, experience may
be our Miſtreſſe to teach it.
1. The mifera-
ble effects.
1. Experiences of multitude of miferies that flow from it. This
is that Pandora's box, which the Heathens ſo much talk of, out
of which all manner of miſchiefs flow abroad in the world. Why
do we come into the world crying, rather than laughing? but as
Decivitate Dei. a fad Omen of the world of evils we are ever after here to meet
lib.31. cap.14. with. But if there were no fin, there would be no fuffering in
thofe tender yeares. And what have thefe sheep 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 dealt fo hardly with it (fo noble a creature e-
ſpecially) if guilt had not procur'd theſe bonds and miferies;
nay, methinks they ſpeak its defert to be bound hand and foot for
ever, to be ſpeechleffe for ever, and to be caft too (unleffe in-
finite mercy prevent)where there is weeping and wailing,and gnaft-
ing of teeth for ever.
1 Cor 5.22.
I
2.
The finful
effects.
-
And all thefe things Scripture makes only the products of fin;
that only is the fruitful Parent of all evils. Wherefore does a li-
ving man so much as complaine? 'tis for the punishment of his
finne, Lam. 3. 39. Death which raigned over all, Rom. 5. 14.
is the wages of finne, Rom. 6. 23. Nay, of that fin too which is
communicated to man-kinde by Adams fall; 1 Cor. 15. 21, 22.
21,22.
By man came death; death is not of Gods making, but of mans, of
our finnes; and fo are all fickneffes and miferies(the tendencies to
death) of fin's making; for God doth not afflict willingly; no,
not to a bare grieving of the children of men, Lam. 3. 33. but as
it follows in Adam ell dye.
2. As the experiences of mifery, fo of the abounding of ini-
quity atteft this; there must be a root of bitterneffe, where there
is fo much bitter fruir. Our Saviours question, Does a manga-
ther fig's of thornes? it may in this cafe with the fame ftrength
of reafon be inverted; Des any man gather thornes of a fig-tree,
or thistles of a vine? if our nature be yet fo fweet and good,
whence do the unfavoury fruits of vanity and rebellion (in the
youngest ones) that I do not fay of blafphemy and impurity,
whence do thefe grow? why must young ones be fo long un-
der
Serm.8.
155
Of Original fin inhering.
der the menaces and rods of their Parents and Mafters, and as the
event teftifies all too little too, to restrain them from undoing
themſelves, and damning their immortal fouls? is not vertue as
amiable as vice, if we did but look upon them indifferently?
can there be more faid for the ways of fin,than for the ways of God,
which are pleaſantneffe its felf, &c? and why then hath God
fo few, and the world, nay, finne and Satan fo many
fervants?
They that converſe with children,orare any way concern'd in their
education, can fet to their feal that this is true; how often do they
ſee puerum z:lantem, if not worſe, wilful and obftinate chil-
dren; folly fo deeply bound in their hearts, tha the rol of correction
can hardly drive it out?
I fhall omit many other Arguments which might be brought for
the further evidencing of this pollution in us; but I know it is
not their number, but their weight that is confiderable: And I
hope by theſe God will reveal fo much of his light, that we may
fee and be convinced of our own darkneffe.
Prov. 32. 15.
The fecond thing more generally concerning this fubject 2. What this
to be confidered, is, what this corruption and inbred pravi- corruption and
ty is?
Spiritual pravi
There are many nameswhich Scripture and Antiquity have given.ty is.
unto it; thoſe which the Antients call it by, you may read more
largely in Aug.contra Julianum,lib.1.cap.2. By him, or about his
time it began to be call'd original finne, which word we shall
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 against the thing; no more than the name of Trinity or Sa- 1. From its
craments, and the like.
And in theſe too, conveniunt rebus nomina; there is good rea-
fon why 'tis fo call'd.
name.
R'vet in fynopf.
For 1. 'Tis call'd original finne, becaufe 'tis in every one
from his original; it may ſay to every one, as ſoon as thou wert, Theol.
I am; Or,
2. Becaufe 'tis derived from Adam the original of all
Man-kinde out of whose lood God hath made us all:
Or,
>
3. Becauſe 'tis the original of all other fiane; it is the feed and
X 2
fpawn
AЯs 17. 26.
156
Serm.8.
Of Original fin inhering.
ſpawn 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 place upon
this fubject reckons up above twenty whereby it is called in the
Word of God: I fhall not infift on any befides thofe
which I fhall have by and by out of this Text to ſpeak
unto.
Which I ſhould be too much prevented in, if I should fet
down any certain definition of it to be here explained, beldes
what every one may gather from what hath been already faid;
only I cannot but mention thofe three things, which make up as
it were, this original finne, and into which Anfelm divides his
definition of it.
1. There is in original finne the abfence of original righteous-
2. And parts it weffe, which is the image of God in which he made man at firft;
for he makes him upright, and all his workmanſhip (when look-
ed over) is exceeding good.
confifts of.
2. There is prefent in man its contrary image, that is unrigh-
teousnesse, concupifcence, &c. A heart evil, and only evil; viti-
ous habits, even before there were vitious acts; as afterwards a
man hath the habits of grace infuſed before he acts gra-
ciously.
This fouls difeafe is like unto thofe of the body, where there is
not only a privation or abſence of the former good conftitution,
but a prefent indifpofition, &c. And though original finne be not
actual, yet is active; actuofum, though not attuale. The fleh
eth against the Spirit, and finne worketh all manner of con-
cupifcence, Rom. 7. S. To underſtand thefe things the better, we
muít know:
1. That the foul of man cannot be indifferent to, or altogether
without either of these images or likeneſſes; it hath either the i-
mage of a holy Cod, or of a finful man upon it; to think that
it is rafa tabule, like white paper without any thing good or bad
written in it, is but a Philofophical fiction, which Scripture no
where owns, and Chriflianity every where explodes; there are
Aug. The civic but two Cities made out of mankinde, Jerufalem and Babylon;
there will be but two forts at the laft day, Sheep and
Goats,and unto which should thefe neuters or indifferent ones
Site Dei.
belong?
2. As.
Serm,&.
157
Of Original finne inbering.
2. As none can be without one of theſe images, ſo none have
both of them. A mans foul cannot be as fome artificial picture
repreſenting on the one fide a beauty, on the other fide a Mon
fter; light and darkneffe; God and Mammon; Chrift and Betiat
are too much oppofite to enter into any fellowship or agreement
in his foul. No,but 'twill be ask'd,whofe image and fuperfcription
(in the fingular 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 not what
God is, holy, &c. and is what God is not, unholy,&c. fo third-
ly in this fin, is confiderable that debt which man owes unto Di-
vine Justice, to fatisfie for this h's irregularity. God might re-
quire, that man fhould make him fatisfaction for this injury;
and 'twill be exacted of all men out of Chrift. It is no fmall
crime to break the feal, to throw away the image and picture of
any Prince or Soveraign. Now as the former ingredients into
this fin, made us altogether finful, fo this confideration makes us
by nature altogether milerable.
And thus I have spoken to this fubje& i'th general, and more
by way of common place. I fhall now confine my ſelf in that
which is behind, to ſpeak of it only under thofe notions which this
Text affords. As,
1. "Tis called here our Oldman.
2. The body of finne.
3. This is that alfo which in the laft words is called fin.
As to the first of thefe. Original finne is reprefented to us Original fin
under our old man; and that not without ſpecial reaſon, whither
we lay the emphaſis upon Old or Man.
fpoken to more
particularly. 1.
As our old maH&
We will firft enquire why it is call'd Man; not our old under-1.
Standing, or affections, &c. only, but our old Man.
And I will only give you thefe two reafons for it,to omit others
which are given by that learned Authour who hath writ fo fully on
this fubj:.
Why call'd
man.
Mr. Burgeſſe.
1.lt attends us
1. Because this fin runs parallel with our being men, or par- whilft men.
taking of mans nature in this world. This fin and our rature in
us are twins in life and death; they live and dye together; we
fhall ot ceafe to be finful, before we ceafe to be men. Our
whole Fabrick is fo overfpread with this leprofie, that it can ne-
ver be fufficiently cleanf'd, till it be wholly taken down. Its
Arength
X 3
158
Serm. 8.
Of Original fin inhering.
ſtrength indeed is abated; it does not rule in a child of God as
formerly; nay, it's deaths wound is received, it is crucified, or
faftened upon the Croffe, as my text hath it; yet it will not to-
tally expire but with our lateft breath: it can be no more whol-
Gerhard. ly parted with, then our very foul it felf; Quod natura nobis in-
eft deponi non poteft; whatsoever is in us by nature, will stick by us
till the dißolution of nature.
2.It over-
fpreads the
whole man.
υπάρξεως 2
2. This fin is call'd man, becauſe it hath overspread the whole
man; that as the subjectum eías is every man in a natural
way propagated from Adam: it may be faid of every fuch one,
he is guilty of this fin, he is infested with this Original finne;
So the subjectum inges, or the ſubject unto which this fin ad-
heres, and in which it 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
very hofpital of ffiritual difeafes; neque menus, neque p's, nei-
ther hand nor foot, neither head nor heart is as it fhould be, or
does as it should do.
And becaufe this is fo material to our prefent purpoſe, 1 will
1.It infects the fhew,
foul in its
chiefcft facul-
ties.
1. The under-
ftanding.
A
1. That this fin cleaves to the foul; and 2. It infects the very
body alfo.
First, It hath overſpread the foul, and that in its moſt noble
faculties; I mean thofe two which do fo much advance man a-
bove the common fort of creatures; Reafon and Will, under-
ſtanding and affections; the highest and inmest powers poor man
hath, are furprized by it.
2. 14.
This fin appeares in the mind, the eye of the foul; 'tis dim-
fighted in natural things; 'tis quite out as to spiritual truths. 1 Cor.
The natural man receivetb not the things of the Spirit of
God. What thofe things of the Spirit are, the Context tells us,
no other than the plainest truths of the Gofpel; nay, he counts
theſe fooliſhneffe. Thofe things which are the wifdome of God,
the product of infinite wifdome, he flights and difeſteems; and
no wonder, for he cannot know them, because they are spiritually
difcerned. Spiritual truths as fuch, are no more within the cog
nizance of the natural eye of the foul, than fpiritual fubftances
are within the view of the eye of the body. There is none that
under-
Serm. 8.
159
Of Original fin inhering.
understandeth, Rom. 3. 11. If Peter and fome few other here
and there in the world may be recepted, no thanks to them,but to
the Father who hath reveal'd these things unto them. Certain- Mat. 11. 25.
ly did we know the things of God more,we fhould love them bet-
ter; Good, when difcover'd, is attractive; if a child pre-
fers an apple before a piece of gold, it is becauſe he does not know
the difference; and when the children of men prefer themſelves,
or any creature elfe before God, the reafon is, they do not know,
they do not confider.
;
And hence it is that in our ſpiritual recovery the eyes are anoin-
ted with eye-falve. Chrift came to open the eyes of the blinde
and his Spirit is a Spirit of illumination and revelation: Believers
were darkneſſe, but now they are light in the Lord, Ephef. 5. 8.
What needs St. Paul to have prayed fo earnestly that the eyes of
the Ephesians understanding might be e-lightned,if they of them-
felves had not been blinde? Ephef. 1. 18.
Luke 4. 18.
Revel.3.18.ult.
The will is distemper'd with this fin aljo; it hath not feized only up- 2. The will is
on the head, but upon the heart. The imagination of the thought of perverted with
mans heart is evil,and on'y evil,Gen 6.5.&Gen.21.17. Jer.9. I for it.
bear gloffing upon thofe places; hence it is that there is fo little
love unto, or defire after heavenly things; can any man give a
reaſon (which he will not be ashamed of at that great day) why he Nor amo
loves God no more? What iniquity have ye found in me?lays the nec poffum di-
Lord.
As the Elements have their proper principles of motion, gra-
vity and levity, whereby they tend to that place in the Univerſe
that beftiuits them;and fenfitive creatures have their wings or feet
to carry them towards thofe objects which are moft convenient for
them; fo God hath endued rational creatures with a will and
affections to carry them forth towards the enjoying of himſelf who
oly is the Center of their happineffe,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 bliffe? why then do we fee and hear
of fo many that are in the fearch of other things, ro: once to be
named with God? how many are there of whom it 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, droffe
and dung in the Apoftles fenfe, is frequently preferr'd before Jefus
Chrift,
cere giare.
166
Serm.8.
Of Original fin inhering.
not free from
Chrift. How many may fadly fay as that good man, Quantum
Mercator pro lucro,&c. I have not done fo much for my God,
as the Merchant doth daily for his gain, or he Hunts-man for his
game and yet what gain or pleature is comparable to our enjoying
of, and communion with Cod? but further,
2. The body is The body bears a part with the foul in this fore evil; 'tis compa-
ratively I confeffe but a imall part, for it can according to its na-
ture bear no grea er.
it.
Our Apoitle ſpeaks of finne reigning in our body, Rom. 6.12.
Every member of our body is ready to act in a finne; to be an in-
strument of unrighteoufeje, ver. 13. a lervnt to uncleanneß,
ver. 19. The temper of rather diftemper of the body euclining
often,fometimes to one, fometimes to another finne, which the
Divel (who is beſt teen in our conſtitutions) makes much uſe of
in fuiting his temptations; hence he frequently tempts thoſe that
are melancholy to defpair, and the fanguine he tempts to prefuine,
with no fmall diſadvantage to their fouls from the feveral inclinati-
ons of their bodies.
To be ſure,whilſt a man is or ſhould be providing for his ſoul,the
body too often interrupts him with What shall I eat? what shall I
drink? wherewith shall I be cloathed? And if there be any fear of
fuffering, though for Chrift and his Gospel, he body cryes Spare
thy felf, this may not come unto thee, &c. So that with Adam
by reafon of finne we need a cloathing for, and may be afham'd
of our very bodies. Even they alfo fhould be the 7em-
1 Cor. 6. 19. ples of the Holy Ghoft, but are now become Cages for thefe
unclean Birds.
Put but theſe things together, and 'tis too fadly appa-
rent that this original finne is as extenfive as any thing in meer
man can be.
you
So that in every one methinks I fee another Adam; if
A fhort draft confider the parallel, you fhali finde Adams image and likeneſte in
each of his unhappy off-spring. Take it with fome enlargement out
Aug. de Ger.ad of Austin.
of Adams i-
mage in us.
Lit. cap. 24.
1. Adam after his fall had his understanding darkred, he
thought to hide himſelf from that God from whom nothing can
be hid, Gen, 3. 8. And are we not thus blinde? does not man
promiſe himſelf more fecurity for a fecret, than for an open im-
piety? The Adulterer,the Oppreffor, the Proud and the Envious
perfon
1
Serm.8
161
Of original fin inhering.
perfon faith', None feeth me, Ifa. 47. 10. Durft men undertake
that wickedneffe under the fenfe of Gods feeing of them, which
they would be afham'd of if men look'd upon them, were they not
thus blind?
2. We finde Adam flying from Gods prefence; his will and
affections were defiled, or he could not have been averfe from com-
munion with God. Being now ftain'd with fin, he trembles to
heare him, whom before it was his chiefeft delight to be with all.
And this alfo fin hath brought upon the pofterity of Adam; 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 commiffion of his fin,
did ſo much as once think of God, till he heard the voice 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 (78 g`os Tà mafia)
feldome think of God, at leaft ferioufly, and as they ought, till
towards the end of their lives, when God by the voice of fome
extraordinary fickneffe, 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 finful body, but that our very cloathes as I hinted but now,
fufficiently evince it. We have the fame ufe and neceffity of them
which he by fin fell into; The beſt apparel being but as playtters
which this foare calls for; howsoever too too often man makes
himſelf proud of them.
Now whither theſe faculties of foul and body being fo nearly
conjoyned, do corrupt and infect one another; as Ivy while
cleaving to the Oak, draws away the fap from it, and destroyes
it, I fhall not here contend; I confefle there are many difficul-
ties concerning this fubject, of which we may fay
of other depths in Religion with the Woman of S.-
maria, John 4. 25. When the Meffias comes, he will teach us a'l
things.
>
as
I have been too long upon this first confideration in explaining,
why Original fin is called Man. I must be the thorter in what fol-
lows; why it is call'd Old man.
1. Becauſe it is derived from the eldest or firft Adam; for nal fin is called
2.Why Origi
though Chrift as God, was from eternity; yet as an Adam, or Old man.
Y
common
163
Serm. 8:
Of original fin inbering.
willet in locum.
common head, he was the lateſt-Man must be fallen in the one,
before he can be raiſed in the other.
2. Original fin is the Old man, becauſe corruption is firſt in e-
I Cor.15.46. very one. Efan comes our first; first that which is natural,then
that which is ritual.
Heb.8.13.
2 Cor. 5.17.
د مو
3. 'Tis call'd Ola, because it is to be done away. This old
man, all old things to be dore away. Compare it to the new
man, or the work of grice, and then you will fay indeed, There
is no lovelinefie in it, for which you should retain it; were there
not an eternity of happineffe or mifery to put into the ballance,
vertue would out-weigh vice.
4. It may be call'd Old, becaufe of its cunning and craft;
as old men by reafon of their abundant experience, are more wife
and fubtle than others. This oldan, this corruption is cun-
ning to deceive. Oh what excufes does it bring for fin, what
pretences? you have heard it hath much of Adam, but know it
hath ſomewhat of the wife and old Serpent too, for it was begot
betwixt them both.
I fhall paffe this firft particular only with this note,inſtead of fur-
ther Application, viz.
Obferve (with Paraus) that when the Apoftle calls Original
finne our old man, he diftinguishes it from our felves. It is ours,
too nearly cleaving to us, but it is not our felves. Whence we
muft learn to put a difference betwixt the corruption of nature
and nature it felf. Mans nature is from God, but the corrupti-
on of mans nature is from himfelf. And this original finne is not
Rom.7.20, 21. &ødes 7 xỳ autoousatov, any fubftantial part of man,
of man, but maegués-
μevov čvoinev, xìč meisanov as the Apoſtleſayes of it, Heb.12.1.
The fin that o cafily befets us.
The fecond
particular ex-
preffing Ori-
ginal fin, the
body of fin.
Why called a
body.
T
Thus at length we are come to the fecond particular which the
Apotle ufes to expreffe original finne by; 'tis the body of
finne.
And herein I have only to fhew how this Original fin is a body;
for the other, how it may be call'd fin, or a body of ſin, will be
confider'd in the third Appellation which is here beftowed
upon it.
Now Original corruption is a body of fin,
1. In that a body, though it feems never fo beautiful and fair,
yet 'tis in it felf but a flinking carcaffe, made of bafe, loath-
fome
Serm. 8. Of original fin inhering.
i63
}
fome matter, &c. So fin and wickedneffe, though it may feem fpe-
cious and alluring, yet 'tis but an abomination, as Scripture in a
hundred places calls it; adultery, covetoufneffe, exceffe, and
all the parts of this body are not as they feem to be when varniſhed
or painted over. They fay there is no ftench comparable to that
of a humane body, when not falted or animated with the foul.
I am fure nothing fo noyfome as this body of death; Paul that
could with rejoycing endure fcourgings and ftonings, impiifon-
ments and fhipwracks, yet cryes out mightily of this,O wretched
man that I am,who shall deliver me! Rom. 7.24..
2. As a body being material, is vifible; fo original fin diſco-
vers its felf to every one that without prejudice will look to finde
it. It is difcernable in its effects daily. Though we cannot fee the
foul, yet from the motions and actions it caufeth, we know a man
hath a foul; fo we may know every one hath original fin,from that
vani'y and fin that is put forth by it.
3. As the body hath divers members, fo this finne; it is not fo
much one fin, as feminally and vertually all fin; there is a conca- Peter Martyr,
tenation of vertues and vices; Scripture fpeaks of both under that
notión; hence a fingle eye, a pure heart, &c. And on the other
fide that fin is a body, and is thus univerfally in us, the Apoſtle
ſhews, Rom. 3. 13, 14. and the Prophet faith it hath over-fpread
us; from the foles of the feet even unto the head there is no found-
neffe, Ifa. 1.6. As the waters in Noah covered the higheſt
Mountains, fo thefe raging waves of iniquity over-flow the high-
eft and choiceft faculties of humane nature.
4. I wish I could not adde as a body is beloved and provided
for, fo is this fin: We make provision for the flesh to fulfill its
lusts; Who would willingly part with the leaft member of his
body? men do not willingly forgo any fin; but if fomething of
this body muſt be parted with, tis but haire and nayles, &c. fuch
as are rather excrements than members, and will foon grow again,
which we are content to cut and pare off. And thus till that day
in which God puts forth his Almighty power to make us willing, we
are loth to leave any fin, unleffe ſuch as for the prefent are trouble-
fome to us, or may ere long grow again, and be with more eafe
or credit enjoyed by us.
5. This fin as a body hath ftrength in it, and Tyranny is exerci-
fed by it. The body leads poor Captives whether it lifts, and
Y 2
fays
Rom. 13. ult.
164
Serm.8.
Of Original fin inhering.
1
Faius.
I Cor. 5. 5.
Paræus.
fays to this man Go, and he goth, &c. fo does this fin, we are
held Captive by it, till the Son of God fets us free. Man is not
ingenuus, but libertus; he is not by nature born free, but by grace
made free; untill he be established by the free Spirit, he goes
and comes as the winde and Tyde of corruption drives him.
The third ex-
And this is farre more fad than to be poffelfed, or to have
our members acted by the Divel himself; for the incestuous per-
fon was given over to Satan (which fome interpret thus) for
the good of his foul, that his foul might be faved; but none are
left under the power and command of their corruptions, but to
their certain and inevitable deftruction.
6. It is call'd here eſpecially a body by the Apoſtle, to anſwer
to the other Metaphor of crucifying in the words before;
only bodies can be crucified, and this fin is crucified with
Chrift.
Which by the way fhews the ftate of original fin in the people
of God, and how it ſhould be in all others, especially fuch as are
baptiz'd; it ſhould by faith be nayl'd to the Croffe of Chrift, we
fhould by believing fetch vertue from Chrifts death to crucifie it;
it muft hang on Chrifts Croffe, iva narapynon, a Metaphor ta-
ken from thoſe that are crucified, who hanging on the Croffe 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 to its in-being moving power, having every
day leffe ftrength than other.
We have now but the laft expreffion the Apoftle uſes for this ori-
preffion of o- ginal corruption; he calls it here fin, to fhew that it is fo; it is
riginal corrup- fin.
tion in the
Text, 'tis fin.
1. Properly.
It
1. By imput
rion.
1. Properly and truly.
2. Eminently and efpecially.
It is truly and properly, fin, it is not only a defest, but a fin; it
is against the holy will of God, and is chargeable upon us by the
juftice of God; every foul difeafe is not only a punishment, but
a fin, and therefore farre worſe than the worſt diſeaſe that is inci-
dent to the body; and our finful state should be more terrible to
us than our dying condition. To convince us of this, know that
this original corruption becomes our fin.
1. In that God imputes the guilt of Adams fin to us,which I
fuppofe you have had vindicated in the foregoing Sermon: I fhall
only
Serm.8.
165
Of Original finne inhering.
only fay this to it, that God may as well by imputation make
Adams fin become our fin for condemnation, as he may by
imputation make Chrifts righteoufeffe become our righteousnesse
unto falvation; and yet Chrift is made of God unto us wifdome,
righteousneß, &c. and we have no other righteoufnefs to ap-
peare in for juftification before him at that great day. Hence Ri- In Thefi de pec-
vet well obſerves, that the Church hath ever found and itill does, cato Orig.
that thoſe very men who are enemies to the doctrine of Origi
nal fin, are enemies alfo to the doctrine of the grace of God in
Chrift. Thus the Socinians, who deny that we have contracted
any debt by Adams fin, deny alfo that Chrift fatisfied, and paid
our debts to divine Juftice, and if they take away this, let them
take all.
2. Though Original corruption be truly fin by imputation, 2.By inhæfion,
yet 'tis not fin by imputation only. It is our fin by inhafion,
inhering in us, and making of us otherwife than God made us.
To blot a letter in a fairly writ 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?
Confider that 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 man, hath many prerogatives too that ad- Pfal.139.13,14
vance him, eſpecially in that Gods delight is faid to be with
him. Now when all this care and paines are taken, this coft
and charges expended by God to make man for himself, this
corruption comes and mars all, and will God hold it guilt-
leffe?
No, this lin is exceeding finful; for,
I
2. 'Tis fin emi-
nently.
1. 'Tis more extenfive than other firs; every actual fin hath 1. Extenfive.
fome particular faculty in foul or body, which it does defile and
charge with guilt, wherein it was conceiv'd, or whereby it was
acted; but original fin ftains all alike, fo farre as by their feve-
ral natures they are receptive of its defilement; it ruines the
whale little world of man. It does not only overſpread the
whole earth; mans bafer part, the body; but his celeſtial part,
his heaven-born foul is contaminated by it; the fun, moon, and
Aars in it are turn'd into blood.
2.. This Original fin is diffufed, derived, and communicated,
Y 3
whereas
2. Diffufive
1
166
Serm.8.
Of Original finne inhering.
An Objection
answered.
whereas actual fins are not. Perfonal faults of Parents are not
imputed to Children, and defile not their Children, unleffe imi-
tated or unbewail'd. Childrens teeth are not fet on edge by the
fowre grapes their Parents thus eat, but Original fin being the fin
of the nature of the Parent, becomes the fin of the Child, and
will be entailed further to the last man upon earth; for
Children have the nature, but not the perfon of their Pa-
rents.
And let it not feem ftrange, that God fhould fuffer this ori-
ginal fin to be fo vastly diffufive, that he should not exempt his
own people wholly from it. There is the fame reaſon that cor-
ruption fhould remaine amongst them, which there was for the
abode of the Canaanites amongst the Ifrael of God of old; It
tryes them and brings them often to Bochim, and makes their life
a velly of teares; and whilst they go on their way weeping and
crying unto God by reaſon of it, they beare precious fruit; for
God does make good come unto believers out of this
great evil,
making it an Antidote against carnal confidence, and felf-love,
a meanes to exerciſe 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 occafion to be under
the ſecond Adam, then ever it could have been being under the
firſt. The firft Adam was a head of clay, of the earth earthly.
I Cor.15.47. 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 perish everlaftingly; but they
that are in Chrift fhall not perish, but have everlafting life; a
glory beyond what we could have had, if we had continued in
innocency; for under that first Covenant, we could have ex-
pected only a reward anſwerable to our own works; but under
the fecond we hope for glory, in fome meaſure proportionable
to Chrifts merits. Though we know not what that glory is, yet
this we know, that when he appcares, we shall be like him,
1 Joh.3.2.
And in the mean while as the Ifraelites who were before but
Brick-burners, and potters, by reafon of the Canaanites amongit
them, learn'd the art of warre, and became Renowned foldiers;
fo the true Ifrael of God by this meanes put on their who'e pi-
ritual Armour, and dayly fight the good fight of faith, and "be-
com:
Serm.8.
167
Of original fin inhering.
come more than Conquerors (to conquer a luft, being more glo-
rious than to conquer a Kingdome) through Chrift that streng-
thens them; when theſe Philistines are upon them, (as upon
Sampson) then the Spirit of the Lord comes upon them too, and
what luft is able to ftand before his Spirit? As Joſhuah took the
five Kings and fhut them up in the Cave at Makkedah till the
Battel was over, and then flew them: So the Lord is pleaſed to
thut up and restrain the corruption of his people in the Cave of
their body, untill their warfare be finiſhed, but then he brings
them out and flays them; they fhall then never fee thefe enemies
And therefore holy Paul who cryes out, who shall deli-
ver me? addes prefently, I thank God, &c. as if he had breath-
ed the fame breath out in praife,which he had taken in,in prayer
for deliverance; fo foon does God anfwer prayer made againft
this fin according to his will.
more.
And thus we have feen fomething towards the explaining of this
difficult matter. The nature of this undertaking being more to
informe your judgments, than to deal with your affections; I
fhall the rather hope to be excuf'd if I be not proportionably fo
large in the Application,which I am now come unto, and ſhall
lay down what I intend to speak to, under thefe two heads. 1.Of
Inftruction. 2. Of Exhortation; to inform your judgment, and
to quicken your practice.
may
Josh.10.24,25
Rom 7.24,250
Application.
1. If we all have corruption thus by nature inherent in us, it 1. Ulfe of In-
filence all complaints againſt God for expofing of us to fuch ftruction,
wants and miſeries at our very entrance into the world, and fo all
along during our continuance in it; Tódev T xaxa, whence come
evils? was a queſtion which did much puzzle the Philofophers of
old; here we are refolved of it: The evil of fin, and forrow
com's from this root. No wonder now that our children are
more miferable than the young ones of Beats or Birds, becaufe
they are more fi ful.
2. Hence it follows that in the very beft there is a mixture,borh
in their principles and actions. There was two in Rebecca's
womb, there are two in their hearts; the Old man, and the
New man; nature and grace; flesh and Spirit: Hence that firi-
ving, that combate betwixt them daily. The unregenerate per-
fon this fin reigns in; his body is as a Temple, and his foul as a
Shrine for this his Diana. This keeps the houfe, and all things.
are
168
Serm.8.
Of Original fin inhering.
2. Uſe of Ex-
hortation.
1. To a right
knowledge of
this fin.
are in peace; In the glorified Saint, this fin is wholly done away;
this unclean thing does not go with him into the new Jerufalem.
Only the gracious perfon is the field in whom the flesh warreth
against the Spirit, and the Spirit against the flesh. He is like
the Moon which hath its fpots when it receives the fullest influence
from the Sun. fin in him will not dye willingly, but, as a dying
man,multiplies his ftroaks at his enemy, though they are compa-
ratively but weak ones.
For Exhortation, let me recommend theſe following
Duties.
1. Get a right knowledge of thy felf according to this doctrine;
it is folly in men to have travel'd much abroad, and to be ſtrangers
in their own Countrey. It will be found the greateft folly for thee
to be never fo knowing in other things, if thou beeft a ftranger to
thine own heart, and doft not know that it is defperately wicked.
The very Heathens apprehended this precept, UTÒV,
Know thy felf,to be of fuch confequence, as to grace it the more,
they faid it came down from heaven; I am fure it is Gods meffage
unto you from this truth this day. Know your felves. unleffe you
know your felves thus left, Chrifts coming will be in vain unto
John 3. 4, 10. you; for he came only for the loft sheep. Nicodemus had never
doubted fo much of Regeneration, and a new birth, had he un-
derſtood the defilement of his first birth. I am afraid there are
many Masters in Ifrael that are ignorant of this ftill,or elfe they
would labour not only to reforme their lives, but especially to get
new hearts alfo. thou canst not kill one luft unleffe 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 acts of
fin, upon the next temptation or occafion they will grow the
fafter; as Rivers that have for fome time been kept up by
Banks, run the more violently after they have broken them
down.
2.To confeffi-
miliation forit.
2. Be perfwaded to make confeffion of, and be humbled for
on of, and hu- this fin, this original fin; fome think that Mofes who was the
penman of Pfalme 90. ver. 8. understood thofe words of this
fin: Thou hast fet my fecret fins in the light of thy countenance.
Remember this corruption,though never fo deeply hid in thy
heart with all the parts of it, is as perfectly feen by God, as if.
it were fet in the light of his countenance; which is a thoufand
times.
Serm.8.
159
Of Original fin inhering.
times brighter than the Sun in all its glory. We read of Ahabs
mourning, as well as of Davids; and of Judas's repenting, as
well as of Pauls; and why were not Ahabs and Judas's fo:-
row accepted as well as the others? Oe remarkable difference
I will oblerve in them; Ahab that we read of, mourned only
for the judgement denounced; and Judas repented only of the
outward act committed, but neither of their tears or forrow went
to the root, to bewaile the Original of all this their impiety,
which we have ſeen Paul did, and we know David practis'd;
Pfal. 51. 5. He fayes not only, Deliver me from bl od-guilt reſſe,
but I was conceiv'd in fin, &c. and that is as well matter of his
forrow, as the other.
>
Poffibly you would think much if I fhould recommend 4-
ftines example to you, who confeffed he had need of mercy not
only to pardon thofe fins which he had committed, but for thoſe
fins, which if grace had not reftrained him, he should have com
mitted; and certainly we owe as much to this foul-phytitian
for preventing thofe difeafes which otherwife we should have faln
into, as we owe him for recovering of us out of thofe difeafes
which we did fall into; nay, plures funt gratia privativa, quam
pofitive, thus too; And therefore let me beſpeak Gods dearest
children in the words of the Prophet to Babylon, Come fit in the
dust. Gods own inheritance is as a speckled bird, as he com-
plaines Jer. 12. 8. Oh be not Ingrati gratia, Unthankful to
grace.
Ifa. 47. I.
Stimulus, &c.
You have heard a fad parallel between Adam and you; but Oh
that you might be like Adam in one thing more; when he had Senfus peccati,
finn'd, 'tis faid, his eyes were opened, Gen. 3. 7. by which fome & confcientie
understand that God gave him a fight of his fin, awakened his Ger,
conſcience, ſo that he faw from what bliffe, and into what mife-
ry by fin 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 fhall pray for you as the Prophet did for his fer-
vant, and afterwards for the Syrians that came to take him;
Lord open the eyes of these men, 2 King. 6. 17, 20. I am fure the
more grace ye have, the more fenfe of this fin you will have al-
fo. Paul a Chriftian complains of it, though Paul a Pharifee
did not.
Z
If
}
Serm.8.
170
afariginal fin inbering.
Parents, that have not once gone to the heavenly Phyfitian for their
peor children! 'tis ufually faid, venenati non patiuntur inducias;
they that are poyfon'd muft not be dallyed with, but prefently
fome antidote (if I may fo call it) given them. They do but
pledge you in this cup of deadly wine, and will ye not the rather
be inftrumental to help them to the cure, being ye have help'd
them to the diſeaſe? Wherefore do ye think your ch Idren came
into the world in fuch a piteous manner? what do they cry for? Vox nature
the Naturalift will tell you 'tis out of want that fome body might clamantis, &c.
cloath them, feed them, care for them, &c. But a Chriſtian
will tell you, God hath given them bitter teares and cryes to
lament their fpiritual neceflities and to beg fpiritual re-
medyes. Their infignificant voice fignifies thus much;
whil'ft they are yet dumb, they fpeak aloud in their man- Nihil aliud fi-
Oh carry us to the Laver of regeneration; let us be cut a fi depr:•
washed in the fountaine fet open for finne, &c. Surely
God who hath not caufed their tender voice to be in vain
for their bodies, (though they ki ow not what it means)
would not have it to be in vaine for their foules; and he
that hears the young Ravens when they call, would not
have you deafe in this refpect, when your Children
ner ;
cry.
>
>
n
cantur.
Pfal. 147. 9.
Be wean'd
Laftly, Let the confideration that Original fin is thus in us,
weane us from the world, and that immoderate delire of 4.Exhortation.
living in it. Alas, wherefoever we go we carry theſe chains from the world
of darkneffe with us; if it be grievous to be in pain or want, by reaſon of it.
how grievous is it to a gracious heart to fin? I know gravia
non gravitant in corum loco; fin feemes not heavy to a car-
nal man to whoſe heart 'tis naturaliz'd; but if thou be-
eft fpiritual, and tender, fin is a burden to thee to pur-
pofe. Now by death peccatum, xon homo, moritur, it is
fin that dies a Childe of God does not dye, but only
changes his life; this life for a better theſe pleaſures,
relations, &c. for better; and if it be good to live, furely to live e-
ternally is best of al!.
>
>
Some have thought that the foule was
for a puniſhment, as into a Prifon;
willingly be at liberty? If we confider
>
put into the body
and who would not
what paines, care,
Z 2
tor-
+
171
Serm. 8.
Of original fin inhering.
3.Exhortation.
If ye have been prevailed with by the other exhortations, ye
Look out for will yield up your felves to the power of this. Did you but
underſtand your condition by reafon of this fin, and were hum-
help against it. bled for it, you would engage all that you could against it. First
remedy and
In your felves.
then
Set your felves against this fin in your own hearts. Thou canst
not be a man after Gods own heart, till thy heart be cleanſed,and
made like unto God. A true Christian takes more care to get
rid of the evil, than to rejoyce in the good that is in him (though
both be a duty) being 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 Elisha would cure the waters
2 King.2.21. of Jericho, he did not caft falt into the pots or dishes (that might
take it up) but i to the spring that fent it forth. Labour to get
thy heart which is the fpring and iffue of life or death, feafon'd
Means to be u. with grace. Bleffed be God, there are meanes to cure you of
fed.
this evil.
1. Faith in Chrift, Caft the wood of his Croffe into theſe 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 waſhed
off in his Baptifme.
2. The in-being of the Spirit of Chrift, prevails against the
in-dwelling of fin. Behold I have fhewn you a myftery, if ye
would not all die, and that eternally, ye must all be chan-
ged.
3. Prayer is a means in order to this. David, Paul,others were
troubled with this evil, and they pray'd; go thou and do likewife.
malo homine Let it be thy daily prayer, From the evil one my lelf, good Lord
meipfo libera
deliver me, thou complainett of bad times, oh complain more
mc Domine.
of a bad heart. The food came upon the whole world, not fo
much for their actual abominations though great, as for their
heart-corruptions, Gen. 6. 5. Gen. 8. 21. If we ever be o-
whelmed with fufferings, it is for th's Abomination in
chief.
eas,childlen e-
Lecially.
Oppoſe thy felf againſt this fin in thy relations; weaken the
2. In our relati- Kingdome of Satan everywhere, efpecially in thy children; If
their head ake you pity them,and enquire after remedies for them;
alas, fpiritually every part is diftempered; they are blind, lame
poor, naked, and what not that ſpeaks mifery? Oh hard-hearted
Parents
}
172
Serin. 8.
Of Original fin inhering.
torments, and diſeaſes (which are but the effects of fin)
we endure, we cannot but be of Theophrastus 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. being then we cannot be without theſe
enemies thele miſchiefs
>
let us be content when God
pulls down the houſe of finne in which they all are, that
he may bury them all in the rubbish of our mortality, and
Rev.22.17,20. with the Spirit and the Bride, let us fay Come, even ſo Come Lord
Fefus Christ, come quickly. Amen.
>
THE
Serm. 9.
}
1
173
THE
MISERY
OF
MANS ESTATE
BY
E.
NATURE.
EPHES. 2. 3.
And were by nature the children of wrath even
as others.
and priviledges
on three heads.
་
E have heard the Doctrine of Mans fall, and of
Original fin opened and applied: This Text ge-
nuinely leads to ſpeak of Mans mifery through
fin. As to the Coherence briefly, The Apoſtles
fcope is, to display the glory of the Lords grace,
by comparing the finful and curfed eſtate of the
Ephefians and others by nature, with the dignity
conferred on them in Chrift. He infiſts mainly
Z 3
I.He
174
The Mifery of mans Eftate by nature. Serm.g.-
John 8.33.
Gal.z. 15.
Kom.10.3.
chap. 11. 24.
b Acts 26. 5.
1. He defcribes the natural estate and courfe of the Ephefians
and all other Gentiles in them; their eftate, ver. I. You were
dead in trefpaffes and fins; their courfe,ver. 2. Ye walked whol-
ly in fin, pricked forward by corrupt cuftomes, which in ſeveral
Áges had taken place, and were effectual to hold and hearten you
in the fame Tracts; and the Devil, that eminently bore fway in
others, ruled and acted you likewife at his very will, this was
yours, and the Gentiles eftate and course.
but
2. He applies the whole equally and indifferently, to himself,
andto the whole body of the Jewish Nation, ver. 3. among
whom alſo we all had our Converfation, &c. q.d. fuch children of
diſobedience were we all to; as deep in fin, and open to wrath
as you Gentiles were. He would by no means have any think that
Ipeaking fo of the Gentiles, he exempted the Jews from the fame
ground of shame and despair in themfelves; though he knew full
well that this point went exceeding croffe to the grain of that people,
a Ezra 9.2. who greatly (a)boafted themſelves to be the holy feed,and children
of Abraham, and defpifed the Gentiles as an idolatrous,unclean,
baftard brood; and especially of the Pharifees, of which (b) leaven
himſelf once was, who not only disdained the Gentiles,
thought and fpake contemptibly of Gods heritage, viz. the com-
mon people of their own Nation as a bafe and curfed crew, John
7.49. & chap. 9. 34. He pricks this bladder, affirming roundly
of himſelf and all the Jews without exception, that as to their
course, whileft unregenerate, they did whatsoever their fenfual
and carnal man willed, liked and inclined to; And as t› eflat
were children of wrath as much as others, even as the very defpi-
fed Gentiles themſelves 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 estate and courfe of the Jews likewife.
Phil.3. 5.
3. He fets over againſt all this, in them both, the quickning
and recovering grace of Chrift; in the Gentile, ver. 1. and in
the Jew, ver. 4.
The words read, contain a brief comprehensive defcription of
the mifery that Jews, and confequently Gentiles with them, are
..under by nature. And in the words obferve thefe, two par-
ticulars.
1. The
Serm.9. The Mifery of mans Eftate by nature.
175
1. The Cafe of all men, Jews and Gentiles alike defcribed,
children of wrath; Do not understand this actively, as childr.n
of disobedience, ver. 2.are disobedient children, fo that children of
wrath fhould be angry and wrathful people; but paffively, that
are obnoxious unto wrath indefinitely, which though it principally
relates to that chiefeft preffing infupportable burden; viz. the
Lords wrath; yet includes confequently the wrath and power of
Satan, the terrours and rage of confcience, the vengeance and
affaults of every creature, &c. The Hebraiſme, children of wrath,
implies
1. Defert. Deut. 25. 2. It shall be, if the wicke i man be
ackild of beating, that the Judge shall cause him to lye down,
and to be beaten before his face, &c. which the Sept. folidly
renders, av at anyão, worthy of ſtripes. And fo the Tar-
gums in like manner concurrently with our Bibles, a fonne guilty
and worthy to be beaton; ſo Mat. 23.15. Ye make him twofold
more the childe of hell; that is, more worthy of hell-fire, than
your felves.
2. Tendency,bent and addineffe to involve themfelves under
wrath, John 17. 12. But the fonne of perdition, which poured
out himfelf in ways of self-destruction. He had many and excel-
lent means to the contrary, but nothing would hold him back ;
felf-damnation is not proper to Judas,but a very common fin;and
men ordinarily, Rom. 2. 5. treasure up to themſelves wrath,
Prov. 8. 36. love death.
3. The event and iffue which thall befall them, if they do a-
bide fuch; viz. that they fhall be deftroyed, and the eternal wrath
of God abide upon them; fo Judas gave up himfelf to thofe
fins, that not only deferved and tended to deſtruction, but would
certainly deftroy him; fo1 Sam.20.31.ke is the fon of death; viz.
deferves to dye, and fhall furely dye.
Now gather all theſe things together, our cftate and course is
fuch by nature as deferves deftruction, tends and leads to deftru-
ction, and will end and the Lord hath pre ptorily fixed
and ordained without a change, shall end in Eternal de-
ftruction.
هم
2. The rife of this cafe expreffed, by nature,
implies
which
בן הכוֹת
I. The
176
The Mifery of mans Eftate by nature. Serm. 9.
1. The term from which this commences; viz. the very firſt
receiving of our natures and beings from our Parents; from the
first original, and moment of our being, woreceived with all a li-
liablenelle to the wrath and curfe of God, Pfalme -51. 5.
Behold I was shapen in iniquity, and in fin did my mother
conceive me!
2. The ground for which this wrath impends and hovers; viz.
nature, not fift created, for that was upright after God; but the
Ecclef.7.29. corrupted nature which is conveyed and derived with our beings:
This very nature leads to, deferves, and will lodge under eternal
wrath,every mothers child in whom regeneration and tranſplantati-
on into Chriſt are not found.
Gen.1.27.
Mat. 23.15.
The Doctrine then comprifing the fumme of the Text, is
this.
Doctr. Every man and woman from their very firft concepti-
on, through a corrupted nature, are under the Lords wrath, and
continuing fuch, not new-born and engraffed into Chrift, that
wrath fhall abide upon them for ever. We may not mince and
extenuate here with the Pelagian, as if this only were by imitati-
on. Flatterers of nature may leffen the wound, but Heires of
grace fhould and will rather magnifie their Phyfitian. Nor may
we limit and confine this truth as if it concern'd native Turks,
canker'd Papiſts, and the Profelytes of the Pharifees only to be
children of hell, when it knocks at every of our doors, Jew
and Gentile promiscuously: Neither people nor Miniſters, nor
Apoſtles can exempt themſelves; great and finall,rich and poor,
thoſe which the Lord hath not appointed unto wrath, but to obtain
Salvation by their Lord Jesus Christ, 1 Thef. 5. 9. yet by nature are
children of wrath, even as others.
I
This wrath in the Scriptures hath feveral Names; refpectively
to the Law-giver, it is called wrath; refpectively to the Law
it felf, the curfe; refpectively to the effects of both, it is tranfla-
ted vengeance, Rom. 3. 5. Man by nature is expofed unto all
theſe.
1. He is expoſed to the wrath of the Law-giver:
Here,
1. Take fome Cautions, that we may duly conceive of wrath,
the root of all penal afflictions on Gods part, as fin is the merito-
rius ro on mans part. All wars with men begin in wrath;
Animofities
Serm. 9.
117
The mifery of mans eftate by nature
Animofities first boyle within, and then wars break out. James
4. 1. From whence come wars and fightings among you? Come
they not hence, from your lusts which war in your members?
and in fpecial, this of wrath; fo there is fomewhat proportiona-
ble in God, if underſtood futably to his glorious Being, namely,
wrath perfectly clean from all dregs of, 1. Foily; the fool ne-
ver more peeps out than in paffion. Prov. 14. 29. He that is
hafty of spirit, exalteth folly; that is, fets it aloft that every
body may difcern, and take notice of it; but the Lord is I
Saris. 2.3. A God of knowledge by whom actions are weighed.
2. Injustice; Gods wrath is a clear fire without any fmoke of un-
righteouſneffe. Rom. 3. 5. Is God unrighteous that inferreth pyar baret-
wrath? he cannot be. We plough with an Ore and an Affe; gwr.
mingle droffe with our zeal, &c. 3. Perturbation; the wrath of
men is the rage of men, who disjoint and difcompofe themselves
>
as well as others; but the Lord acts, and fuffers not in his wrath; Prov. II. 17.
he ftrikes, wounds, deftroys from the infinite holinetfe and juftice
of his nature, declaring it felf against all fin with the exacteſt
ferenity and oneneß of minde and frame within himſelf from ever-
lafting to everlaſting. This is the root of all wars with finful men;
Mofes faw the plague growing up out of this root. Num. 16.46.
Wrath is gone out from the Lord, and the plague is begun.
Job 21.17. He diftributeth forrows in his anger.
2. Confider what this wrath implies; two things.
1. That the Lord is highly displeafed with men and women in
their natural eſtate; though never fo goodly a vernith of Religion
be above, yet if nothing but nature be underneath; Iía. 10. 6. an
hypocritical Nation are the people of the Lords wrath.
No created understanding can conceive exactly what this diſplea-
fure is. Pfal. 90. 11. Who knoweth the power of thy anger?
even according to thy fear, so is thy wrath. Take fome Short
Ladders that our thoughts may a little climbe up by; and confider
feriouſly and deeply,
1. What a Kings wrath is. Prov.20.2. The fear of a King
is as the roaring of a Lyon; who f, provoketh him to anger, fin-
neth against his own ful; that is, acteth as an enemy to his ow
life; and Prov. 16. 14. The wrath of a King is as the Meſſen-
gers of death, but the wife man will pacific it, as that which he
cannot refift. Ecclef. 8. 4. Where the Word of a King is, there
A a
is
178
Serm.9.
The mifery of mans eſtate by nature.
is power,
and who may say to him what do thou? that is,
where not only the name, but the reality of a King is, he ſuſtains
the perfon of the Common-wealth, and hath the strength and
power of all put into his hand; and hath power to execute his
wrath, and will not be controlled nor expoftulated with. And
what can a Branch do against the whole Tree? The King is wroth,
and Hamans face is covered. Prov. 27.3. A stone is heavy,
and fand is weighty; but a fools wrath, that is, that hath pow-
er, is heavier than them both, to cruſh a weak perfon that ftan-
deth in his way. All theſe are butstayes to the power and weight
of Gods wrath.
2. What an incenfed brothers wrath is, that bath a little more
power. Rebecca underſtanding Efan his wrath against Jacob,
packs him away till that wrath be over. Gen. 27. 43, 44. If a
mother dare no venture a childe into an angry fons prefence, nor
a brother himself into an angry brothers prefence, how infuffe-
rable will the angry prefence of the Lord be?
3. What Gods Fatherly refining wrath is againſt the droffe
that mingleth it felf with his Worthip and Ordinances, and what
dreadful Furnaces he hath put the Vejfels of mercy into, to take
away their tin from them. Mal. 3.2.. who may abide the day
of his coming? and who shall stand when he appeareth? for he
is like a Refiners fire: If men cannot bear Chrifts coming with
a refining fire to purge out drofle, much leffe not his coming with
flaming fire, 2 Thef. 1. S. to confume and burn up perfons and
droffe together. We have need of grace to ferve him acceptably
with reverence and godly fear; for our God, that is related to us
in Chrift, is a confuming fire, Hebr. 12. 28, 29.
4. What afflictions are, how very bitter, yet feparated from
wrath, they may be born with comfort. The mingling of fire with
the haile in Egypt, made it fo very dreadful, Exod. 9.24. The
fire of the Lords wrath mingled with ftormes, renders them fo
grievous to be flood unde.Hell it felf would not be fo dreadful,
did not the breath of the Lord, that is, the wrath of the
Lord, Ike a freame of brimstone kinile it, Ifa. 30. 33.
1
The Prophet fubmits to any firoaks, only deprecates wrath,
as worſe than any firoaks, and more deadly than death it ſelf.Fer.
Ic. 24. Correct me O Lord, but not in thine anger. Appre-
henfions of wrath were the dregs in Jobs Cup. Fob 14. 13. O
that
Serm 9.
179
The miſery of mans eftate by nature.
that thou wouldeft hide me in the grave, and keep me in fec et till
thy wrath be paſſed ever. He cannot fand in the face of Gods
wrath, though he knew it was paffing, and not abiding wrath;
and therefore begs a hiding anywhere, and in the very grave
till that wrath be over; who then hall dwell with abi-
ding wrath? John 3. 36. With eve lafting burnings? Ifa.
33. 14. with fire and lrimflone, and tempeft, that hath atved in
it? Pla.11.5,6.
5.What the Lords glorvis,when it is proclaimed,and paffeth forth
in a way of grace; only in a little more lustre and brightneffe.
Alefes needs putting in a clift of the Rock, and to be covered
with the Lords hand, while the Lords glory paffed by, Exodus
Peter is ſwallowed up at a glimple of the power of
Chrift. Luke 5. 8. D.part from me, for I am a finful man, ob
Lord; what then, when he speak th in his wrath, and vexeth in his
fore displeasure! Pfal.2.5.
33.22.
6. What the Lords wrath is paffing upon others. All the chil-
dren in the houſe tremble when the rod is taken down, though
not with respect to themſelves, but their fellows only. Take a
man whoſe heart is touched with the fenfe of the Lords greatness,
and that will be his temper. Ifa. 2. 19. They shall go into the
holes of the rocks, and into the Caves of the earth, for fear: of
the Lord, and for the glory of his Majesty, when he arifeth to ſhake
terribly the earth.
I
7. What the Lords wrath is, only hanging in the threatening. 1 Sam. 3. 17.
His rebukes made both the cares of Eli to tingle. There is a ter 2 King. 21.12.
rour when a Prince convenes and rates his Rebels for their con-
fpiracies, and infurrections against him, though not yet brought
to the barre or block. Hab.3. 16. When I heard, my belly trem-
bled, my lips quivered at the voice, rottenneß entered into my bones,
c. Jofiah his heart was tender, 2 King. 22. 19. When he heard
what the Lord spake against Jerufalem, and against the inhabitants
thereof.
Col. 2.9.
8. What Christ himself did, under the fenfe of this wrath to
be poured forth, though fupported with all the fulneffe of the Heb.12 2.
Godhead dwelling bodily in him, and faw the glory beyond, and
the certainty of his refurrection, and the fruits of the travels of
his foul that should be; yet (wears, and that clads of blocd to the
very ground; prayes, and that with ſtrong cries and teares, that
A a 2
if
Luke 22.44
180
Serm. 9.
The mifery of mans eftate by nature.
H b.5.7.
Luke 12 50.
!
if foffible, this cup might paffe. Though other confiderations
made him drink it chearfully, yet nature droops, and cannot bear
up under this burden. Thofe pills are very bitter,that very health
it felf do h hardly ſweeten.
You that are yet in the mire of meer nature, fteep your thoughts
in theſe things, that ye may have a little tafte, what an evil
and bitter thing it is, that Gods wrath and diſpleaſure is out
against you. But this is not all; God may be diſpleaſed, and ve-
ry highly with his own people. Ifa. 47.6. I was aroth and polluted
mine inheritance, viz. dealt with it as if a polluted and unclean
thing.
2. God reckons, and will deal with men and women found in
their natural eftate, as his enemies. Gods tender-hearted fer-
vants, have not been able to bear the apprehenfion of this. 7ob
19. 11. He hath kindled his wrath against me, and coun:eth me
to him as his enemies; the plural number encreaſes the fenſe;
as his deadly enemy. He that takes the Bible, and carefully turns
it over, and confiders the contents thereof, and what he hath faid
of thofe he reckons his enemies, will have a further glimpse of
the dreadfulneffe of this condition. Nahum. 1. 2. He referveth
wrath for his enemies; that is, he hath built and made wide the
ftorehouſes of hell, that there might be wrath enough in due fea-
fon to be drawn forth for them. Luke 19. 27. Thofe mine e-
nemies, that would not that I should reign over them, bring hither,
and play them before me. Ifa. 1. 24. Ah, I will cafe me of my
Adverfaries, and avenge me of my enemies. Heb. 10. 27.
Judgement and fiery indignation shall devoure the Adverfaries.
And this must be applied to both forts of enemies. 1. Clofe.
That go cloſely on in wayes of fin, fecretly correfpond with
the Divel and his temptations, and their darling lufts, and
will not lay the bucklers down, though they fmile in the Lords
face; and Iſa. 58. 2. Seek him dayl", and d light to know his
waye, as a Nation that doth righteousnes, and ferfukth not the
Ordinances of their God. Flatter him with their lips, and lye to
him with their tongues, Pfal. 78. 36. 2. Open enemies, that
proclaime and declare warre againft heaven, that do and will do
what they pleafe, let the Lord fay and do what he will to the
contrary. As Pharaoh, Exod. 5. 2. Who is the Lord that I
front obey his voice? Pfal. 12.4. Our lips are our own, who is
Lord
Serm.9.
181
The mifery of mans eftate by nature.
Lordov r us? Luk. 19. 14. His Citizens hated him, and ſent
a meßage after him, saying, We will not have this man reign
ver us.
And underſtand, when the Lord fo deals with this fort of fin-
ners, he takes a kind of comfort in it. Ezek. 5.13. Thus my an-
ger fhall be accompliſhed, and I will cause my jury to rest upon
them, and I will be comforted. To others,the Lord diſtributes for-
rows with forrow; and fpeaks of himſelf as grieved, when he puts
them to grief, Judg. 10. 16. Lam. 3. 33. Ifa. 63. 9. But here
he is comforted, in making them the refting place of his fury
Prov. 1.26. The heat and height of his fury poured forth upon
incurable finners, is comfortable and pleafing to him. Ifa. 30.
32. In every pl. ce where the grounded staff ſhall puffe, which
the Lord fhall caufe to rest upon him, it shall be with Tabrets and
Harps. Vengeance on fuch, is mafuck and delight to the Lord,
Rev.18.20. and to his people.
>
This is the first, and not the meaneft part of the milery of
faln man, that he is under the Lords wrath; that is, fuch as
God is displeased with, and will reckon and decle with as his
enemies.
2. Every natural man and woman is expoſed to and under the
Curfe of the Law. Is this nothing to have the Word againſt
thee? and to have the Lord write bitterly against thee in that ve- Job 13. 36.
ry Book which is the ftorehouſe of comforts and fupports to
others ? Dreadful is that language of Ahab, concerning
Micaiah, 1 King. 22.8. There is yet a man by whom we may er-
quire of the Lord, but I hate him, for he doth not prophefic good
concerning me, but evil. So that language of a natural mans heart.
Gods mind is in that book, but I cannot abide to read therein,
or to hear it opened and applied by a lively rowzing Preacher; for
it only raiſes formes and tumults in my confience, and ſpeaks
not a word of comfort to me. The Word,
1. Rings many a fadpeal: in the ears of confcience, and which
he cannot abde to hear or think of; in that it doth declare,
1. His finne; The Word faithfully difovers Gods freightneß,
and mans crookedneß, and fwervings from that platforme and
rule, to which he should be conformed as the Counter-part to
the Original. This charges omiffions, commiffions, and bun-
glings in the good which he does do, and fets all in order before Píal. 05.23.
his
182
Serm.9.
The mifery of mans eftate by nature.
+
bis eyes, if fomble, to make him aſhamed and confounded in
himfelf.
2. The due and defort of fine; every breaker of the Law, the
Law pronounces and dooms to be curfed. There is that neceffa-
ry connexion, that it is impoffible to be chargeable with fin a-
gainst the Law, and not liable to the Curfe of the Law. Gal.
3.10. Cur, ed is every one
one that continue:h not in every thing that
is written in the Bock of the Law, to do it. Ju, ification it felf
takes not away the defert of fin; pardoned fins are as well fins,
and as much fins as they were; pardon makes not the Malefa-
tour none; makes not that the fact was not committed, or not
fauly, or that it dejerved not death; for then he fhould have
been legally acquitted, not graciously pardoned. Thoſe 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. Aſ.
Af
fura ce, and in the very highest degree, takes not away the fenfe
of the deferts of fin, but amplifies and enlarges them. The de-
ferts of fin fhall be perfectly acknowledged in the state of glory
and the Ranfomer adored and admired upon this fcore. Nothing
fo heightens grace as this, that perfons deferving to fuffer, are
yet freed in Chrift from fuffering eternal wrath, as if they had
not defer ved it. This defert, was no doubtful and dark point in the
confciences of the Heathens themselves, Rom. 1.ult. They know
the judgement of God, that they which coma.it fuch things, are
morthy of death. But the Word more diftinctly layes this home
to the heart; Prov. 11. 23. The expectation of the wicked is wrath.
There is nothing elfe that he can justly and folidly expect in that
eftate; and expecting otherwife he does but cozen him-
felf.
>
in
3. The finners exclufion while in that estate, from any part
the great and precious promifs of the Gospel. 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 East and West
and fit down with Abraham, and Ifaac, and Jacob, in the King-
dome of heaven, and them'elves caft out, Mat. 8. 11, 12, incor-
porated with the Patriarchs, into fellowship of the fame grace, and.
title to the fame glory, and themfelves debarred from both. To
>
view
Serm.9. The miſery of mans eſtate by nature.
183
view the unſearchable riches of Chrift difplayed, and themſelves
1uftled off from any intermedling, as to prefent 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 fup-
Forting promifes to weary and leavy laden finners, which warn-
ed her heart, but in the closure was trucken through with the first
arrows of God, difcerning her felf excluded in her preje u çlar?,
from any part in them. This makes the Cofpel a fiery Strpcas
to fting them, which is the Pole holding up the brazen Serpent for
healing to others.
2. The Word attaches and binds him over. Ye hall answer this
at the day of Chrift; and hangs the writ upon his docr; as the
man that is in Gods debt, and is to look for an Arreft, and to be
dragged into prifon till the utmoft farthing be paid, unleffe a fpes-
dy,timely peace be made;and inforces this par-ly from the will and
uftice of God, that hath made insignation and wrath, tribula-
on and anguish the portion of every feel that goeth on to do e-
vil, Rom. 2.8.9. and partly from the nature and circumstan-
ces of fin it felf. Debts may be fo great, fo long owing, fo
growing, and the negligence and boldneffe of the debtor fuch,
that makes it neceffary in point of wisdome, not to keep the writ
longer off from his back.
3. The Word excites terrours. A man bound in a very great
fumme, in which the forfeiture will be his undoing, the very ob-
ligation troubles. There are no debts, but where any ingenuity is,
induce anſwerable cares. And the Lord knowing the frame, and
tendring the peace of his people, advifes therefore against all
debts, especially fticking under them, and not coming timely
anl carefully off. Rom. 13. 8.
Rom. 13. 8. Owe nothing unto any man;
much more to be over head and eares in Gods debt, and no
care to agree with him, is a very dreadful condition, Mat. 5.25.
If theſe terrours actually are not, yet they are very fubject eve-
ry moment to be excited. The Sea may be very calme, but the
Icaft ftorme makes it nothing but commotions; confcience,
though now quiet, hath a very wide and clamorous mouth, when
the Lord commiffions and commands it to rebuke for fin. There
terrours hold the finner in bondage, or all his life time fubj.ct
anto bondage, Heb. 2. 15.
This
រ
184
Serm.9.
The miſery of mans eftate by nature.
This is the fecond branch of the mifery of a natural eſtate, tó
be in all theſe reſpects under the Curfe of the Law, and to have
the Lord fight against him with the Sword of his mouth,Revel.
2.16. Here is patience, that the Lord will fight with this ſword
firft, that he may reclaime and lead to repentance, rather than
deftroy him; and if this prevaile, then is the curfe turned into
a bleffing, and the bondage ends in liberty indeed; but if this do
not prevaile, then there remains nothing else but a certain fear-
ful looking for of judgment and fiery indignation, which shall devoure
the adverfaries, Heb. 10. 27.
3. Every natural man and woman is obnoxious to all the
effects of the wrath of God, and of the curfes denounced in his
Word.
1. There are manifold effects of Gods wrath that are
upon him, or are apt every moment to be rushing in upon him in
This life.
1. Upon the body: Look upon all the breaches, flawes, de-
fects, monftrofities in the body, and fet them upon the fcore of
fin. Every man elſe had been like Abfalom and much more.2Sam.
14.25. From the (ole of his foot even to the Crown of his head
there was no blemish in him; these argue not fpecial fin, foh. 9.
2. yer had never been withcut fin; look upon all difeafes natu
ral or adventitious, John 5. 14. Sin no more, left a worse thing
come unto thee; there had never been a ftone 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 made in goodly Palaces, but thofe are nothing to the
havock which fin hath made in the more noble Fabricks of our
own bodies. Look upon the difficulties, cares, turmoyles for
provifion of us and ours. Gen. 3. 17. Labour is with toyle, wea-
rineffe, vexation, diſappointment: We plough and fowe, and
reap not; carne and put in a bag with holes. Hag. 1. 6. Look
upon ſhameful nakedneffe: We have loft our Robes of glory, and
need now the ſpoiles of beafts to cover our fhame with. How
many trades are there, and what toile in them, meerly for this
end, that the difhonour of the body may be hidden! Look upon
the forrows of the female fex, Gen. 3. 16., which though miti-
gated and mingled with promiſes, yet ftill are arrows which fin
hath fhot into their fides, and grace doth not quite pluck them
forth.
3
庐
​Serm.9.
I
The miſery of mans eftate by nature.
forth. 1 Tim. 2. 15. Look upon the affaults made even to our
rune, by the things that otherwife were under our feet, Pial.
8. 6. But now withdraw from the yoke, ferve with groans, re-
miſsneſſe and much unferviceablereffe, and often lift up their
heel, and turn and tear us; thefe are a very fmall part, and only
bare hints of thoſe confufio s, and effects of the Lords wrath,
which fin hath let into the body, which elſe had been invulnerable
in the very heel.
2. Upon the foul; Confider,
1. The minde: Owhat blindneß, ignorance, thick darkneſſe
in the apprehenfions of God, his very being,moft felf-evidencing
Attributes,in the very myfteries of the firft magnitude, which are
the rules of our duty, and the grounds of our hope! incapableneß,
dulneffe, flownette to believe; lothneẞ to inquire or receive
the light which ſhineth forth from heaven; doubts, diftruft, mi-
ſtakes, wandrings after that which is not light, and into wayes
that Jeem right, but the end of them are the ways of death,
Prov. 14. 12. The herefies of the whole earth are feminally in
the blindneffe of the minde, and would grow up from thence,
though there were none of our many fowers to fcatter them, be-
ing nothing else but corrupt imaginations formed into a fyfteme.
Unprofitableneſſe in the knowledge of truths, which we moft
clearly and diftinctly conceive: Unsteadineffe, that we cannot
fix and cloſe upon holy thoughts, till the impreffions thence be
Powerful, and work a real change. There is no Spaniel more
wilde and running after every Lark and Butter-flye that riſes 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 fhut, and no objects to divert and inveigle us
with. Theſe are fins,and yet are rushing in further, as the recom-
pences of former fins, which are meet, Rom.1.27.
2. The memory: Things frick there that a man would glad'y
learn, and count it a fingular mercy to attain the art of forgetful-
neffe of; and others leak and flip away though taught often plain-
ly; repeated, mufed upon, and we felt the power of them in a
degree upon our hearts; what Indifpofitions to the use of means
in order to a cure? what Proneneß to cumber our ſeives with
by-matters, till they talk with us fleeping, and crowd in and
fuck away Lords-days themſelves, and leave nothing but fcraps
Bb
of
185
186
Serm.9.
The miſery of mans eftate by nature.
of prayer and preaching to us; fin firft brought in thefe plagues,
and wrath binds them on, and leaves judicially, the reins loofe
to them.
3. Confcience. The directing part is out of tune; and either
gives no directions, as a Matter that is no body in his Family;
or gives wrong directions, as falle lights on the fhore lead the
thips upon the Rocks and quickfands; forbids where the Lord
commands, and urges to that which he forbids. John 16. 2.
Tit. 1. 15. or gives right directions, and hath no authority. And
the judging part of confcience is out of tune, and gives no judge-
ment of what is done; like a Bell whofe clapper is out, or a dumb
dog that cannot bark; or gives perverfe judgement, and excuſes
where it (hould accufe; makes fin no fin, or very little; and
ftayes the heart with empty comforts; or accufes for having
done that which he is bound to do, and difquiets with undue fears;
or accuses rightly for the matter, yet with exceffe, and fo finks
the foul under defpaire; fo that there is as much need for confci-
ence to be overfeen as to overfee, to be guided as to guide. Theſe
arrows abide in
and the venome of them invades more
and more, and that is a very dreadful effect of the wrath of
God.
4.
The Will. There are fad ftrokes there. Averfeneffe and im-
potence unto that which is spiritually good, Phil. 2. 13. Pfal.110.4.
Inclinations and byaffes, to drink in the very firft, and the very
worst motions and fuggeftions unto fin. Laftings after cvit
things, Job 15. 16. and against the Spirit, Cal. 5. 17. stul born-
neffe, Rom. 8. 3. Contempt of the offers of reconciliation, Joh.
5. 40. Ezek. 33. 11. incompliance with the counfels of the Holy
Gkoft, Act. 7.51. Thefe are cords of mans twifting, and the
Lord in dreadful wrath fayes, Be it fo; and pinions him with them
to the laſt judgement.
5.
(1
The affections fly upon unn.ect objects headiongly in-
clining to them, and spe, and cleave there, and cannot
be gotten off. Recoile from that which is good, are firred in r-
fpect of evil to embrace it; and in refpect of good to efchew and
be weary of it. Ahab imprifons the true Prophets, and fets the
falfe at his own Table, and gives them his ear and heart.
fall of diforders; more offended with our injuries than Gods.
Ecclef. 2. 2. merry,and the Holy Ghoft calleth it madneffe; mourn and fwal-
Are
lowed
Serm 9.
The mifery of mans eftate by nature.
187.
2 Curt. 7.
lowed up. Cannot be raised to things above, and fettled on them.
We complain, and juftly,of fervants that are nimble and ex-
pert in any piece of knavery, and lozels at their work; this is
the very temper of our hearts, nimble and wife to do evil; but
in the things and wayes of God, and which are of greatest ne-
ceffitie and advantage, we have no knowledge. And a sharper pal 8r 1.
wrath is not, than the Lord to leave us to cur felves. Thefe Pfal.78.30.
are hints and no more of the Lords wrath upon the
foul.
,
3. Upon the eſtate. Look upon the general estate of the
whole Creation, impaired, groaning, and fubject unto vanity;
into the Publick ftate, Confufions, ftumbling-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 againſt the
San, &c.
4. Upon Relations. Unequal marriages, yokefellows difloyal,
waftful, idle, with-holding more than is meet; troubling their
own flesh, dampers in the wayes of God, fuddenly ftrucken, and
the greatest comforts leave the fmarteft wounds after them, &c.
Unfaithful servants looking only to the Mafters eye, invading
that which is not theirs, imbezeling or fuffering to go to wrack,
that which by care they might and ought to preferve. Children
fickly, unnatural, taking to no Callings, or not diligent_and
faithful in them, difpofe themſelves without confent, run them-
felves into bryers, and fee their errour when too late to retreat.
This is wrath in Domestique relations. And wrath as terribly
mixeth in Publick Relations. Minifters preach not, overfee
not, are not enfamples to the flock, have not experience, nor
ability, or care, rightly to divide the Word of truth, and
muzzle the gain-fayer. Milled themfelves, and mislead others,
&c. Magiftrates mind not the things of Chrift, 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 favoar
Bb2
clofene ß,
188
Serm. 9.
The miſery of mans eŝtate by nature.
a Col. 1. 13.
I
clofeneffe, authority, &c. to us. The very book of the Covenant
needs prinkling, Heb. 9. 19. The Law which is pure and
clean, Pfal. 19. 8, 9. is made a killing letter, 2 Cor. 3.7.The
Goſpel which is the grace of God bringing falvation, Tit. 2. 11.
is made a favour of death into death, 2 Cor. 2. 16. the Lords
Supper an eating and dinking judgmsnt to our felves, 1 Cor.
11. 29. and Chrift himself is made for falling, Luke 2. 34. and a
Stone of Stumbling, and rock of offence, 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 choiceft in it felf, being
opened, would never have been useful unto us; and forer wrath
cannot be, than to curfe our very bleffings, Mal. 2. 2. and
the very means of grace that they fhall be uſeleſſe and for
judgment.
62 Tim. 2. 26.
I
>
6. Upon the whole man; the perfon is under the effects
of wrath.
1. Inflaved to the Divel. This is plain, 1. From the Scri-
ptures.Elle converting grace could not (a) deliver from the power
of darkneffe;nor men be faid when (6) God gives repentance, to re-
cover themselves out of the fnare of the Divel that were taken
captive by him at his will. 2. From the likeneffe of mans work
with Satans; quoтex; Men of a Trade are ordinarily of a
company together; but here the rule failes not; 1 Joh. 3. 8.
He that committeth fin is of the Divel; that is, by doing the
fame work diſcovers himſelf of communion with, and in thral-
dome to him. The first 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 Divels work; John 8: 44.
The tufts of your Father ye will do,and have no minds to the L rds
work,nor can brook the fame to be done circumspectly and exactly
by others; Acts 13.10.Thou child of the Divel,en.my of all rightc-
oufneß.3.From the community of principles; the very mind and will
of Satan is engraven upon our fpirits,and expreffe themſelves ineffi-
cacy and obftinacy of finning.Thefe principles are Satans image in-
ftead of Gods.4.From the natural mans fubjection to the guidance of
Satan; regenerate perfons are led by the Spirit, but Satan filleth the
hearts of natural men. He had poffeffion of Judas his heart,and by a
piece of mony rides deeper into him, and prevails to engage him
to
Serm.9. The mifery of mans eftate by nature.
189
to betray Chrift. This is a lamentable branch of the natural mans
mifery.
2. He is banished and feparated from God, both from confor-
mity to, and communion with him, and doth electively banish
and calt himſelf forth of the Lords prefence: This ap-
pears,
1. From the former point; viz. mans fellowſhip with
Satan; there cannot be fellowship with God and with Satan
together. Thefe communions are inconfiftent, in the fame
Spirit, at the fame time, in a reigning intente degree.
I
2. From Gods end,and his, Apoſtles and Minifters,in the wri-
ting, explanation and application of the Scripture. 17ahn 1.3.
That which we have ſeen and heard, declare we unto you, that
ye may have fellowship with us; and truly our fellowſhip is with
the Father, and with his Son Jesus Christ. Were this fellow-
ſhip already in the ftate of rature, there needed not this means
of rubringing into fellowship with God. Defiers of the evil
oze with their mouths, are not the lefſe in league with him in their
hearts.
3. From the language of the carnal heart; Fob 21.14. De-
part from us, we defire not the knowledge of thee. This they
fpeak internally, and the defire of their fouls is to be rid of
God; notions of God are a fapleffe and burdenfome piece of
knowledge. Rom. 1. 18. They did not like to retain God in
their knowledge. To baniſh our felves is the heighth of mans fin
and folly; and to be banished, the heighth of the Lords wrath,
and of mans mifery.
Now do we know what a man lofeth in the loffe of
God that is impoffible for any created underflanding to
conceive!
The world is a Dungen without the Sun; the body a carrion
without the foul; but neither fo neceffary as God is to the
foul. A taste of the goodneffe of God, made the world and
the lives of the Martyrs nothing to them. Pfal. 30. 5. In
thy favour is life; & Pfal. 63.3. Thy loving kindneſſe is beter
than life.
The very heaven of heaven lies in the enjoyment of God,and
the hell of hell in the loffe of him. The loffe of him is the loffe
of the Fountain from which all kinde of good doth or can come..
Bb3
The
190
Serm.9.
The miſery of mans eftate by nature.
2
The loffe of the cause, is the loffe of all the effects, of all the
bleffed affections, influences, and promiſes of God; The loffe
of all thoſe bleffed hopes that fill the foul with joy unſpeakable
and full of glory. No prayer, praiſes, 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 Devil, and
banished from, and without God in the world, muſt needs be mi-
ferable and accurfed.
3. He is difcontented and unprofitable in every condition.
Rom. 3. 12. They are altogether become unprofitabl:. The Holy
Choft makes a natural man of no more ufe, than rotten things,
which we caft forth to the dunghill for their unprofitableneffe;
This is a dreadful ruine, that a creature fo excellent, fhould be-
come unprofitable to others; and very far from comfort to him-
elf in any condition. The wife having all for ufe, and the huf-
bands heart; hath thing, becaufe not the authority, dominion,
and disposition, which is proper to the husband. Ifrael have bread
and quailes from heaven, and water from the Rock that followed
them; a table everywife furniſhed for need, and for delight,
and yet grumble becauſe not meat for their lusts. Many have
all things very good, and the wifdome of heaven could not carve
fitter 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-
tisfaction.
4. He is grown a Wolf and Devil to his brethren. Biting and
devouring, Gal. 5. 15. tearing, pulling, catching at advantage,
flying upon the necks of the weaker. Men execute much of the
wrath of God in theſe feuds among themſelves; fo that the Cat-
tion is very neceffary, Matth.10. 17. Beware of men; in a fort,
as of any wild beaft, or the very Devils themfelves. This is a
glimpse of that wrath which the Lord draweth forth againſt natu-
ral men, in this life before the fons of men.
2. There are further degrees of this wrath that rufhin at the end
of this life. Rom. 6. 23. The wages f fin is death. The bodies
of the very heirs of glory, and which are Temples of the holy
Ghoft, lie trampled upon under rottenneffe, and fuffer laffe of
their appointed glory till the laft day. The Lord batters them
till
Serm.9.
191
The miſery of mans eſtate by nature.
till the houſe tumble about their eares. He layes on load till the
heart-ftrings crack; and to whom Hell is remitted, death is not
remitted; thofe must dre, that fhall not be damned for their fins,
and death fhall have dominion over them till the morning of
the refurre&ion. There is a progreß in Gods wrath, which will
not stop in the midway, but goes on till it fhall be accomplished,
Ezek. 5.13.
>
3. The full vials and very dregs of this wrath, fhall be pou- Pfal.78. 38.
red out in the world to come, which now God reins in and
lets not get loofe, and break over the banks; or if it do, calls
it back and turaeth it away,but then all his wrath shall be stirred
and let forth to the full.
1. There shall be the general judgement of the great day; in
which the Lord himself jhall de cend from heaven in a shout, with rThef. 4.16.
the voice of the Archangel, and with the trump of God, and shall
be revealed. 2 Thef. 1. 7. with his mighty Angels in flaming
fire,terribly to execute the curfes of that Law which was fo terrible
in the promulgation. Then fhall the finner be forced from his
grave, dragged to the barre, arraigned, the books opened, all
the fecrets of darkneſſe, and of the heart made manifelt; and the
Goats put on the left hand, and have that diſmal fentence, Go
ye curfed, &c. Mat. 25. 41.
2. There ſhall be dreadful and final execution, and this ſtands
in two things.
៩
1. In lofe; expulfion from the Lords face, and preſence,
and glory. As incurable lepers, from the Camp and fellowship of
the Saints. For the good thins which they never cared for, and
from the good things of the world which they grasped, and were
their portion; from all hopes of grace, all preachings of peace, all
Strivings of the Spirit; never a friend to comfort, a fun to thine,
a drop of water to cool the tongue, or any bleffing to come near
them any more for ever.
2. Infenfe; which is fometimes termed, fuffering the v`nge-
ance of eternal fire, Jude ver. 7. Wrath to come, 1 Thef. I. IC.
where there fhall be with the damned Angels, fubjection to the e-
ternal wrath of God, the worm of a guilty confcience that_ne-
ver dies; where the Lord will beare up the creature with
one hand, that it continue in being, and beat it with the o-
ther, that it fhall be ever dying; in death alwayes, and never
dead.
Use La
192
}
The miſery of mans eftate by nature. Serm.g.
Use 1. Inform. We may clearly gather divers Corollaries
hence.
1. This may inform us of the vast and woful change that fin
hath made. Men could not come,poflibly, fuch out of the
hands of God. Gen. 1. 31. God faw every thing that he had
male, and behold it was very good, and therefore bleffed; but
Deut.27.12,13 fin hath taken him from Mount Gerizim, and fet him upon Ebal;
and the mifery now is fuch, that if the Lord fhould 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 relliſh a
morfel of bread till delivered, and bleſſed with ſome evidence of
deliverance out of that condition.
This may informe us of the cauflefsneffe of the offence taken at
Minifters for preaching this point.
Now confider ſeriouſly,
Ezek. 3.18,19.
Videfis Green-
bilin loc.
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 houſe 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 follos
till the houſe be fecured, and the fire quenched? men might
otherwife have been undone and deftroyed in their beds. Who flies
out againſt 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 fticks up a bough in a
Quagmire,that other Travellers going fecurely on,may not be laid
faſt ere they think of any danger? Who takes it ill of a friend,
that feing a bearded arrow coming that would ftrike the ſtander
next him mortally, puls him afide with that force poffibly as to
draw his arme out of joint, and the arrow goes not through his
heart? Who thinks amiffe of a Lawyer that opens the badneffe
of his Clients cauſe to him, that he may not infiſt on a wrong
point, in which neceffarily he muſt be caſt ?
2. Should we to avoide your displ'afure, not give you warning,
and fo draw Gods difpleasure, and the blood of you perishing upon
our heads? is this good for you or us?
3. Do you well to provoke poor Miniſters to banke that part
of their office which flesh and blood makes us too willing to have
1
Our
Serm. 9.
193
The mifery of mans eftate by nature
ur
ut edge taken off in? Defire we to be meflengers of fad tydings,
or rather to come in the abundance of the comforts of the Go-
ſpl? A pettish Patient makes the Chyrurgin fearch the wound
letfe than is neceffary to a through cure. Ye tempt us to ftop
from speaking weedfully of your danger, by your fothneffe to
hear on that ear, and by your rage and regret again the teller.
Thoſe which have most wed of faithful intelig.ice of the Lords
wrath, have leaſt upon this very fcore. Job 21. 1. Who ſhall
declare his way to his face, viz. that is refpited, and profpers,
and tramples the doctrine under for, and turns again, and tears
the Preacher ?
4.
This is no other than what the Scripture fpeaks, and con-
Science upon retirements will ſpeak; and Satan will lay in your
dih, and the Lord will pay into your bofome. Will thofe flye in
the Lords face, and of confcience, telling this ſtory to them, and
pronouncing the fentence againſt them? Oh profane partial fpi-
rits that cannot endure fuch Preachers as themfelves fhall be unto
themſelves; that cannot bear the hearing of thofe terrours that
themſelves fhall be relators and inflicters of upon themſelves!
Ye had better have the commodity at the first hand; confci
ence will preach in another note and loudneffe than we do, and
the more, becauſe your ears have been ſtopped againſt our
words.
5. There cannot be a greater madneffe than not to be able to
live under the noise and news of this wrath, and yet fick under
the wrath it felf; the hearing makes the ears tingle, but the
wrath does not 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 himself come with fire and
fword into your bowels upon the contempt.
༣.་
3. This may informe us of the righteousneß and wildome
of the Lord in this wrath annexed and declared against
finne.
1. Confider the high rewards the Lord hath propounded:
The Law is not fo fiery in comminations against fin,but the Goſpel
is as full of (a) grace and promises to wayes of duty. Now a 1 Cor. 2. 97
bring things to the bar of reafon it felf, and may not the Lord an- 2 Cor. 12, 4.
nex this dreadful wrath to fin, that doth annex fuch glorious in-
comprehenfible promifes to the duties and weak fervices of his
C.c
people?
194
The mifery of mans eftate by nature. Serm. 9.
people? fin ſtrictly deferves; thefe not. May not he punish fe-
verely, that rewards eminently? how juft is it that perfons invi-
Luke 14 14. ted to the Supper, and making excuſes, ſhould not taste thereof?
that deſpiſers of the recompences of God fhould fuffer eternal
loffe of them and be fcourged with the contrary to
them ?
>
A
2. Confider the Ends the Lord hath defigned to reach.
1. In the Elect. 1. To startle. Luke 12. 5. I will forewarn
you whom ye shall fear: Fear him which after he hath killed,
hath power to 'caft into hell; yea, I say un o you fear him:
Faith in the threatning engenders fear, as faith in the promiſe
genders hope; faith and fear were conjoyned in Noah, Heb. 11.
7. and wrought together in his obedience and preſervation.
2.To make all things elfe little that meet them in the world,to
fhoulder them off from the truth and homage of Chrift.
Merchant in a Storme throws his goods over-board; the wrath
of God makes the ftartled finner part with any thing, and incur
any thing rather than incur that: Mofes had rather incur the
wrath of a thousand Pharaohs, than the wrath of God, becauſe
he knew the power of his wrath. As Gods people have rewards
promiſed that out-weigh all that they are called to part with; fo
terrours propounded that all other terrours may be over-looked,
and incurred rather than theſe. 3. To worme out the efteems of
the world, and the fenfual pleaſures, honours and profits thereof,
the fewel of luft; there is need of violence to pull out of this
fire. Now he that propounds an end, pitches upon means fitted
to compaffe that end. A Cleaver of knotty timber, mult have a
wedge that will go through. The mother that will wean the
childe, muft lay fuch bitter things on the breft, as will make the
childe loath the milk: So the Lord hath declared thofe wages to
fin, that ſhall turn the edge of love and liking to fin. That had
need be very bitter, that fhall make thofe very sweets bitter to
us: No leffer evils would work the fenfe of that evil of fin into
the confcience. And thofe fecretly grudge and complain of the
pains as too great,to whom they are too little to awaken and lead
them to repentance.
2. In the Reprobate. 1. That he may difcover his perfect and
infinite displeasure against fin; and in thefe great letters, that
all the world may read his full hatred of it. Eli his faint checks,
proclaimed
Serm.9.
195
Timiſery of mans eſtate by nature.
proclaimed his faint diflikes of his fons fins. High diflikes pro-
duce anſwerable checks. Affections in men, are the feet the
foul goes forth upon; and/ rong affections goe a very nimble ca-
ger pace. The Lord much more, becaufe of his infinite contra-
riety to fin.
2. That he may diſcover the power of his juftice
and wrath. Rom. 9. 17. For this fame purpofe have I raised thes
up, that I might shew my p wer in thee, and that my Name might
be declared throughout all the earth. Thofe which glorifie not
Godin that manner which he would, he will glorifie himself in
the manner that they would not. Pharaoh ſaid, who is the Lord?
and trampled his authority and commands under foot. Now as
he did fometimes bring light out of darkneffe, and the Apothe-
cary doth Prefervatives out of rank poyfons; ſo the Lord not
actively glorified, doth fetch the glory of his power and vin-
dictive juftice out of fix it felf. The walkers in greateſt pride and
fcorne of God, the Lord will have everlating glory in their ever-
lafting fmart; and he will fe punish, that heaven and hell fhall
ring of his juftice and power, and diſplicence againſt fin,and that
his threatnings to the utmoft are made good, and were not ſcare-
crowes.
3. Confider the dreadful aggravations of fin. It is,
1. A confederacy with the devil. A fworn fervant about the
Princes perfon, to contract amity, and hold correſpondence
with the worst of his enemies, makes the fin rife, and his judge-
ment without pity. Should a Chriſtian fall from a mild and graci-
ous Prince without a caufe, and fide with the Turk, os worshipper
of the devil, against him, we ſhould think no puniſhment too much
for him.
2. A defection from, and infurrection againſt God, and ateafing
the Lord into the lifts and field. I Cor. 10. 22. Do we provoke
the Lord to jealousie? are we ſtronger than he? Goliah challenges
and defies the Hoft of Ifrael, till David comes forth, and fends
a ſtone into his braines, and cuts his head off with his own ſword,
and gives his fleſh to the fouls of heaven; fo finners, till they
draw the Lord, and the weight of his infinite and eternal difplea-
fure forth againſt themſelves, even that weight which finks
them, and they are never able to rife from under it again. Now
fins rife, as the quality of the perfon that they are done againſt.
He that flies in my face, and gives me blows and wounds there-
Cc 2
by,
196
Serm. 9.
The miſery of mans eftate by nature.
Mas.23. 37.
by, there is an edition of buttery and damages to be had againſt
him; He that doth the fame against the Judge of Affize, or the
King upon the Throne, that is Treafon, and his life and eitate are
hardly enough to make amends for it. The infinity of God, makes
the infinity of the evil and meriterionfneß of wrath in fin.
The Majefy rifes, and fo the guilt and demerit rifes in-
fuitely.
3. The contempt of all means uſed for fetching the Rebelin.
How often would I have gathered you? — and
Men ftand out, and if they could have stood, would have food out,
Je wou'd not.
and continued hoftility againft heaven for ever.. How cqual is it,
that a creature nigh to God, falling off to the devil without a
cauſe, and which chooſes to have God his enemy, and that no
means can reduce, though the danger and evil offin be eviden-
ced and his inability to ftand, an act of oblivion offered, and
highest preferment, and yet will not come in: How juft is it,
that he reap the fruit of his continuing at a distance from his Sove-
raign, and in difabedience against him?
>
4. This may inform us of the distemper and pride of mans
heart, that will charge his mifery anywhere rather than upon him-
felf. 1. Upon inftruments frreign that do inflict, rather than
fin within, for which the fame is inflicted. The Lord fcourges
fin by that which is the inflicters fin too. They have no Warrant
to do, and yet we justly ſuffer from them as Organs of wrath
in Gods hand. 2. Upon God himself. Prov. 19. 3. The foolish-
neſſe of man perverteth his way, and his heart fretteth against the
Lord. The Malefa&tour blames the Judge, when it was him-
Self that delivered himself over into the Judges power, and
A met the Law with power of doing all that is done against
him.
sr
5. This may informe us of the unds and advantages the
Lord hath given us to humility, and self-abasement. Wipe the
fweat off from thy brows, and fay, This is the fruit of fin. See
the cloths on thy back, and thefe are the coverings of that ſhame
which came in by fin; look into thy body, foul, estat, relations,
perfon, whatſoever is crooked and afflictive, pertains to this ac-
count, and is to be fet at the foot of fin. When beaten, confi-
der the fault that thou art beaten for, and accept of the puniſhment
of thy iniquity, Lev. 26.41. Thy eye cannot turn, but there are re-
membranas
Serm.9. The mifery of mans eftate by nature.
197
membrances of fin, and provocations to lay thy felf in the duft
before the Lord.
>
6. This may informe us of their folly, that kindle this wrath
yer more. The Princes fpake well to the two Tribes and a half
Joh. 22. 17. Is the in quity of Peor too little for us, from which
we are not clearfed untill this day? &c. So are thofe wrath-
provoking pollutions of nature too little for us, by which we are
fo far defiled and troubled unto this day, that by increaſes of fin
we ſhould augment yet the fierce anger of the Lord? Num.
32. 14. while abiding in this eſtate, ye do this more and more
continually.
Ue 2. Exhort. and this is double.
1. To carnal and unregenerate perfons: Arife ye and depart
for this is not your reft, Micah 2. 10. This is not an eſtate to be
quietly abode one moment in.
Motive 1.Who can dwell with this wrath which God defcribes
to be 1. Burning wrath; Job 19.11.He hath kindled kiswrath a-
gainst me. 2. Tearing wrath; this fet the Bears awork, 2 Kings
2.22. Confider this ye that forgt God, lest he tear you in pieces. Pfal. 50. 22.
3. Piercing wrath, that goeth down into the very inwards of the
confcience, when all visible bleffingsttand intire round about,
and not a haire of the head is ruffled. This curfe often works in
the middle of bleffings, and ripens by them infenfibly for hell it
felf. 4. Abiding wrath; the prifoners of which are bound
hand and foot, and there is no ftarting, Zach. 5. 4. 5. Surpriſing
wrath; Job 20.23. When he is about to fill his belly, God shall
caft the fury of his wrath upon him, and shall raine it upon him
while he is eating, and fo of all other times, is moft chearful.
6. Referved wrath; Feb 21.30. 2 Pet. 2. 9. which like a wo-
man with childe will travel, till it have brought forth judgment
against all the enemies of the Lord though upon Thrones, and ha
ving Nations under their feet, Pfal. 78. 30, 31. Was Sodom a
City fit to be dwelt in, efpecially 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 fpiritual fenfes, to dwell a mi-
nute in.
2. Shall all our warnings be loft, that tell you of the forme,
meerly to drive you under covert; and that ye may underſtand and
CC3
favour
198
The miſery of mans eftate by nature. Serin.9.
favour that glorious'name, Jefus that delivers from wrach to come!
I Thef. 1. 10. The Avenger of blood is in your necks, to quicken your hafte in-
to this City of Refuge. Why fhould ye make the Furnace hot-
ter, and to the Fathers wrath which is quenchable in the blood
of Chrift, fuperadde the wrath of the Lambe, which is abfc-
lutely unquenchable? Shall we only ftand forth to clear the juftice
of the Lord against you in the laft day?
3. The great and fwaying care of all Gods people affoon as
Jam. 1. 15. ever they faw themfelves 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
cloathed with Chrifts righteoufneffe, and to have his I-
mage legibly ingraven upon him; the like care ſhould be
Directions.
ours.
1. Stir up fhame, and forrow, and fear, and indignation a-
gainſt your felves; no fins are heavier than thoſe we count light of;
Ezek. 8. 17. Is it a light thing to the hinfe of Judah that they
commit the abominations which they commit here? Take this
oppofitely to a double evil. 1. Men pare and leſſen their fins,and
make a very ſmall matter of them, and confider not,that leffening
their own indignation, they increaſe Gods. Prov. 14. 9. Fools
make a mock at fin; chap. 10. 23. It is a sport to a fool to do
mifchief: So thofe, Ifa. 57. 4. Against whom do you ſport your
felves? Against whom do ye make a wide mouth, and "draw out
the tongue? They fell to other gods, and laughed the Prophet to
fcorne, that made fuch a bufineſſe of it; fo when Chrift and
grace, and life were offered, Mat. 22.5. they made light of
it, and went their ways; that is, made light of grace, and of
the fin of contempt of grace. 2. Men ftick in vile practifes, and
think their facrifices and prayers will falve all up again, which
the Lord fo earnestly declares against, Ifa. 1. 14. But ftir ye up
2 Cor. 7. 11; forrow, fhame, difpleafure; repentance hath thefe adjuncts, and
proceeds to, and deals with, and chiefly,with this first bottome-
finne.
2. Lie down meekly at the Lords feet; this follows upon the
practice of the first direction. 1. In fubmiffion to any the fharpeft
difpenfations. As paffions ftir up paffions, and one Coale kindles
another; fo our frettings, the Lords wrath. There are tangs of this
2 Sam. 6. 8. fin in the godly themfelves; but grace takes it by the throat.
Jonah 4. 5.
Pfal.
་
Serm.9. The mifery of mans eftate by nature.
139
Pfal. 51.4.
2. In fupplication. The Lords fervants have hum-Jer.10,24
Pfal, 6.1.
bly and earnestly deprecated wrath.
3.
1 Thef.2.16.
John 3.36.
Embrace the Lord Jefus in the force of all his bleffed offices,
and then go flie to, and lift up thy face without spot before the
Father in him. Know 1. That it is a dreadful thing to have a
fettled Warre and plague in a Nation; much more to be in the
Jews cafe, that rejected, and would not be under the bleſſing of
Chrift, and are under the curfe of God, and wrath is come upon
them to the uttermoft; and hath rested already thefe One thouſand
fix hundred years. 2. That there is no other remedy propounded
to remove this wrath, which we came into the world children and
heires of, but only Christ. He hath the keyes of hell and death, As 4.12.
to let the foul out of the body, and into hell when he will; to in- Rev.1.18.
ferre and remove wrath. If any receive not him, this wrath tar-
ries ftill, and will cleave to, and abide upon him for ever. He
fpeaks with authority. Luke 19.27. Those mine enemies➖➖➖➖➖➖
bring them and flay them before me; and it shall be done. 3.That
the Pfalmis makes it (as it is) a point of wildome in the greatest,
to kiffe the Son with a kiffe of homage and ſubjection, least he be Pfal.2,11,12.
angry; what is the danger of that? and ye perish in the war; of
your hopes and purposes, and never compaffe grace nor glory.
If his wrath be kindled but a little, bleſſed are all thoſe which
put
their trust in him. 4. That then ye may plead with the Lord with
humble boldreffe. Pfal.74. 1. Why doth thine anger Smoak a-
gainst the Sheep of thy Pasture? remember thy Congregation which
thou haft purchased of old, the rod of thine inheritance which thos
haft redeemed, &c. 5. And affure your hearts of welco.ne.Prov.
21.14. A gift in fecret pacifith wrath, and a reward in the bo-
fom: Strong wrath. Mark their policy, Acts 12. 10. and be affu-
red the relations of Chrift, are beloved of the Father. Job 33.24.
Then he is gracious to him, and faith, Deliver him from going
down to the pit, I have found a ranſome.
2. To thofe which the Lord hath tranflated cut of their natural
conditio ›.
1. Bring the work often to the touchftone, that you may not
boaſt in a fale gift; gold will endure the test, and be more fully
manifefted to be gold indeed; and finding the work to be right,
live with an enlarged heart to the praise of that grace which hath
made this change.
2. Deal
200
Serm.9.
The mifery of mans eftate by nature.
2. Déal ſeriouſly in the mortification of fin, which God only
ſtrikes at; and in order thereto, count fin the worst of evils; if
this were done; and throughly, and fixedly done in our fpirits,
there is nothing of any other directions would be left undone.
To fet up this judgement, there needs,
1.Ploughing carefully with the Lords heifer,viz. fear. hirto the
Oracles of God; there, and there only are lively portraitures of fin,
and the genuine products and traire of fin.
2. The cyc-falve of the Spirit. We are blinder than Batts in this
matter; and are indifpofed very much, or rather wholly, to let
this truth fink down into our hearts.
3. Applications to the Throne of grace. None but thofe which
deal in good earneft in heaven, will fee the hell and mystery of fin
in themfelves. He gives the Holy Ghost to them which ask
bim.
4. Excuffio's and communings with your felves. Prov. 20.
27. The Spirit of man is the candle of the Lord, fearching all the
inward parts of the belly; and duly made ufe of, will tell many
flories correfpondent to the Word of truth; ufe confcience, and
uſe therewith another and bigger candle, to rummage the dark
room of thy heart with. Superadde to confcience, the fuccours
of the Word and Spirit, and thou shalt do fomething in the
fearch; and finde out convictively, the swarms of evil in thine
own heart.
5. The work of grace. There will be elfe a beam in the eye,
and plaine things will not be plaine to us; Gods work holds intel-
ligence, and is of amicable affinity with his Word; grace hath
the only excell nt faculty in looking through fin.
6. Attendance to the Lords administrations against fin.; God
writes in great letters in the world, what he had firft written in the
Scriptures; every breach by fin, thould lead down into more ha-
tred, brokenneffe of fpirit, and fhame before the Lord for finne.
This is the engaging evil; this engages God and the holy Angels,
and Devils, and the very man against himself. Nothing can be
his friend, to whom fin hath made God an enemy. Wo to the
man that is in this enfe alone,and hath heaven and earth, and hell,
and all within the Continent of themjagainst him; it is impoffible
for that mans heart and hands to ftand ftrong. This is the mighty
prevailing evil. Never was man fo ftout, as to ftand before the face
of
Serm.9.
201
The miſery of mans eſtate by nature.
Rev. 18. 2.
of fin, but he ſhivered, and was like a garment eaten up of maths.
This hath fretted the joynts of Kingdomes in pieces, and made Pfal. 39 11.
the goodlieft houses in the world a heap of rubbish; will make zech. 5. 4.
Bab lon that fits as a Queen, an habitation of Divels, and the
hold of every foule fpirit, and a Cage of every unclean and
hareful birds; made the Angels Divels, and heaven it felf too
hot for them. Never were the like changes made as by finne;
grace makes not changes of richer comfort, than fin doth of
dismal conferuence; it is made by the Holy Ghoft an argument of
the infinity of the power of God to pardon and fubdue finne,
Micah 7.18.
3. Bear all afflictions incident to an holy courfe chearfully.
The Martyrs went joyfully into the fire, becauſe the flames of hell
were quenched to them; bore their Croffe easily, becauſe no
carfe and damnation to them in Chrift Jefus, Gal. 3.13.
4. Reduce your anger to the fimilitude of Gods, which is very
flowly kindled, and is an intenfe holy difplicence only againſt fin; Pfal. 103. 8,
and is cleanf'd from all dregs of rafhneffe, injuftice and difcom-
poſure; fuch zeal fhould eat us up.
John 2, 17.
ધ્
D d
MANS
202
Mans Impotency to help himſelf Serm. 10.
१
MANS IMPOTENCY
TO
Help himſelf out of that miſery.
ROM. 5. 6.
For when we were yet without ftrength, in due
time Chrift dyed for the ungodly.
JAY
N this Chapter there are two parts; in the firft
the Apoftle layes down the comfortable fruits
and priviledges of a justified eftate; in the
fecond he argues the firmneffe of thefe com-
forts, because they are fo rich that they are
fcarce credible, and hardly received. The firm-
neſſe and foundrelle of thefe comforts the A-
1. By comparing
Foftle reprefenteth by a double comparison.
Chr ft with Chift; and 2. Chrift with Adam. Chrift with
(hrift, or one benefit that we have by him with another,from the
Text to ver. 12. then Christ with Adam; the fecond· Alam
with the first, to the end of the Chapter.
I comparing Chrift with Chrift, three confiderations do
1
occur.
1 The eff cacy of his love towards us before juftification, with
the
Serm.10.
203
out of that mifery.
the efficacy of his love towards us after juftification; the argu-
ment ſtandeth thus; if Chrift had a lov. to us when fan rs, and
his love prevailed with him to die for us, much more may we ex-
pest his love when made friends; if when we were in fin and mi-
fery, ſhiftleß, and helpleß, Chriit had the heart to die for us, and
to take us with all our faults; will he caft us off after we are justi
fied and accepted with God in him? this love of Chrift is afferted
in the 6. verfe, amplified in the 7.and 8. verfes; and the coxc'ufion
is inferred verfe 9. much more then being nw juftified by his
blood, we shall be faved from wrath through him.
The fecond Compariſon is of the efficacy of the death of Chrift
and the efficacy of the life of Chrift; 'tis aburd to think that Christ
rifing from the dead, and living in heaven, fhould not be
as powerful to fav, and bring us to God, as Chrift dying was to
reconcile us to him.
The third Compariſon is the privative mercy, or being faved
from hell,with the pofitive mercy, or ob aining a title to heaven.
Verfe 11. and not only so, but we joy in Gol, as having now re-
ceived the atonement.
2. For the compariſon between Christ and Adam, the fum
of it is, that Chrift is more able to fave, than Adam to defroy;
and therefore juftified perfons need to fear nothing. As Adam
was a publick perfon, and root of man-kinde, fo is Chrift a put-
lick perfon; for Adam was* TrueMort. Adam was a pub-* The figure of
lick perfon, but a finite perfon, having no intrinsick value in him that was
himſelf, and only was all us by divine inftitution; but Chriſt be- to come.Rom,5.
fides the inftitution of God, was an infinite perfon; and there-
fore there is a neurov, a much more upon Chrift; his facred
vertu: exceedeth that curfed influence of Adam in many par-
ticulars, amply fet down in the latter end of the Chapter by the
Apoſtle.
The words begin the first Compariſon.In them,
1. The condition wherein we are by nature, is fet forth by two
notions, ungodly, and without strength; the one noteth we have
no worth to move God to help us, for we were ungodly; the o-
ther, that we have no power to help our felves, for we were with-
out fireng h; we were without ftrength,and ſo need help, ungodly,
and ſo refuſed help.
Ddz
2.The
204
10.
Mans Impotency to help himſelf Serm. ?
2. The means of our recovery, Chrift died for us.
3. The fafonableneff: of our redemption, in due time.
For the first notion whereby our natural eftate is expreſſed
[ ungodly ] I fhall Fafs it by; the next notion [without firength]
will yield us this point:
That man faln, is deftitute of all power and means of rising again,
or helping himself out of that misery into which he hath plunged him-
Self by fin.
This will appeare if you confider his condition with respect to
the Law, or with refpect to the Gospel, and thoſe terms of grace
which God offers in Chrift; the former more properly falls un-
der the confideration of this place; but bacaufe of the method
of this exercife, you expect the difcuffion of the latter alſo, Ifhall
take occaſion from hence to ſpeak of that.
*That is,re&tas
in cura,be a.
ble to make a
held defence.
1. With respect to the Law; that will be understood by a view of
that Scripture that expreffeth the tenour of the Law; Gal. 3. 10.
Curfed is every one that continueth not in all the words of this Law te
do them; where is confiderable,
1. The duty it exacts.
2. The penalty it inflicts.
3. The operation that both these have upon the fan crea-
ture.
1.. The duty it exacts; an innocent nature that is preſuppoſed for
the perſon muſt continue; it doth not fay Now begin; the fen-
tence of the Law, doth not fuppofe man as lapsed and faln, or
as having already broken with God, but as in a good and found e-
State; and then univerfel, perpetual, perfect obedience is indispence-
ably required; he muft continue is all things with all the heart,
and that continually; if he fails in one point, he is gone; this is
perfonally exaЯed of all men, as long as they abide under Adams
"Covenant; he that doth them shall live in them, and the f.nl that
finnes fhall dy. Now if God should call us to an account, for the
most inoffenfive day that ever we palled over, what would become
of us? Pfal, 130. 3. If thou frouldest mark iniquities, O Lord,
who could* ſtand? better never born, than to be liable to that
judgement, when the Law fhall take the finner by the throat, and
fry, Pay me that thou owest; what thalf the poor wretch do? fo
that here we are without ftrength, altogether unable to come up
to the obedience of the Law of works. Rom. 8.3. The Law can
make
1
Serm. 10.
205
out of that mifery.
make nothing perfect, becauſe 'tis become weak through our flesh;
to faln man it eſtabliſheth a courfe of punishing fin, not of taking
away fin; we may increase the debt, but we cannot leffen it; if
our obedience were exact for the future, (let us fuppofe it) yet
the paying of new debts doth not quit old scores; they that could
not keep themfelves when intire and innecent
themſelves when left and faln.
cannot rec ver
2. The penalty it infliels, Curfed is every one; how cured?
curfed in all that he hat, Deut. 28. 15, 16, 17, 18. All his
enjoyments become a fnare, and temporal comforts do but harden
him, and prepare him for a greater mifery. Curfed in all that he
doth; his prayer is turned into fin; his hearing, the favour of
death unto death; all his toyle and labour in outward fervice is to
no purpoſe. Prov. 21. 27. The facrifice of the wicked is abomi-
nation, how much more when he bringeth it with a wicked mind?
At the beſt 'tis but an abomination,God will not accept an offe-
ring at his hands, much more when 'tis polluted with finful and
evil aimes; but this is not all; he is curfed for evermore, the
Law bindeth him over body and foul to everlasting torments,
and in time he ſhall hear that dreadful fentence, Matth. 25. 41.
Go ye curfed into everlasting fire prepared for the Divel and
his Angels; there is but the fender thread of a fraile life that
hinders the execution of this fentence upon him; a finner (tands
upon the very brink of hell, and ever and anon is ready to be caft
in, where he ſhall eternally lie under the wrath of God; fo that
here we are without ftrength,becaufe we cannot fatisfie the juſtice
of Cod for one fin, but are alwayes fatisfying, and can never be
faid to have (atisfied; like a poor manthat pays a debt of a thou-
fand pounds by a farthing a week.
3. Confider how this works with him; an exaction of duty un-
der fo fev.re a penalty, doth either terrific, or stupifie the confci-
ence; he that efcapeth the one, fuffereth the other; or elfe
thirdly, doth irritate corruption; or fourthly, obtrude us upon a
fottish d faire, fo as to give over all endeavours and hope of
falvation.
Firſt,Sometimes it terrifieth,that's eafily done; the confcience
of a finner is a fore place; they are all their life time fubject to
bondage, Hebr. 2. 14. There is a hidden fear in the heart of a
wicked man not alwayes felt, but foon awakened,either by a found
conviction.
206
Serm.10.
Mans Impotency to help himſelf
conviction from the Word, or fom: fore judgment, or by the ago
nies of death, or ferious thoughts of the world to come; Falix
trembled when Paul did but mention Gods judgment, Acts 24.
25. the Priſoner makes the Judge tremble; a finner is afraid to
think of his condition; if God do but a little break in
upon his
heart, do what he can, he lies under the bondage of a wounded spi-
rit, and where ever he goes (like the Divels) he carrieth his own
hell about with him.
Secondly, If it terrifieth not the conſcience, it ſtupifieth the
conſcience, that they grow fenfleffe of their mifery, past feeling,
Ephef. 4. 19. and that's a dangerous Crifis and estate of foul,
when once a man comes to that, and goeth like a fool to the cor-
rection of the stocks.
Thirdly,it irritateth their inbred corruption. Rom.7.9. Th: Com-
mandment came, that is,in full conviction and power,and fin revi-
vel, and I dyed; the more we underſtand of the neceffity of our
Subjection to God, the more oppofite is the foul to him; as a
Damm makes a River or strong ftreame the more violent,
or as a Bullock at the first yoking becometh the more un-
ruly.
>
Or Fourthly, It breedeth a fottish despaire. Jer. 18. 12.
There is no hop', therefore we will walk after our own devices
and do every one according to the evil imaginations of our own
heart; 'tis to no purpoſe to ſpeak to us, or ſtrive further about us ;
(as if they had faid) there is no hope, and therefore we will live
as we lift without any further care of turning to God; this is the
* Pfa). 81. 12. worſt kinde of deſpaire, when a man is given up to his own hearts
luft, and runneth headlong in the way of deftruction without
hope of returning; there is more hope of them that are under
despairing fears, or a terrified confcience, than there is of thoſe
which are under despairing refolutions, or a ſtupid and fottiſh ob-
ftinacy: thus as to the Law man is helpleſf:.
2. Confider man as to terms of grace off red in the Gofpel;
he is ftill without ftrength, not only in a damnable condition by
the Law, but without grace, unable to accept the Gospel; this will
appear by two confiderations.
1. By thofe emphatical terms of Scripture by which the Cafe
and Cure of man is fet forth.
2. By
·
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207
out of that miſery.
2. By thofe pofitive affertions whereby all power is denied to
man to convert himself to God, or to do any thing that is fpiritu-
ally good.
1. Thoſe emphatical expreffions which reprefent {His Cafe.
1. His Cafe; the Scripture fets forth mans condition thus, that
he is born in fin, Pfal. 51. 5. and things natural are not easily
altered; greedy of fin, Job 16. 15. He drinketh in iniquity like
water; it noteth a vehement propenfion; as greedy to fin, as a
thirsty man to drink; thirft is the most implacable appetite,
hanger is far better born; but this you will fay is but now and then
in a great temptation, or vehement paffion; no, Gen. 6. 5. Every
imagination of the thought of his heart is evil, only evil, and
that continually; by how many aggravating and increafing circum-
ftances is mans fin there fet forth! there is in him a Mint alwayes
at work, his minde coyning evil thoughts, his heart evil defires,
and carnal motions, and his memory is the closet and ſtore house
wherein they are kept. But may not a man be reclaimed, is not
this his bondage and trouble? no, his heart is a heart of stone,
Ezek. 36. 26. that is, inflexible, infenfible; when God ufeth the
Word, fome common motions of his Spirit, fome rouzing provi-
dances, yet all in vain; for mans heart is deceitful above all things,
and desperately wicked, Jer. 17. 9. inventing thifts and excufes to
avoid God, and to cheat it felf of its own happineffe. But is not
the New Teftament more favourable than the Old ? or is not man
grown better, fince there was fo much grace difcovered! I anfwer,
No;there is a perfect harmony between the Teftaments; there
you will finde man reprefented as a chille of wrath by nature,
Ephef. 2. 3. even the Elect as well as others, to be a servant of
fin, Rom. 6. 17. Never fuch an imperious Mafter, never fuch a
willing fervant; fin never leaveth commanding, and we love the
work; you will finde him again expreffed as one averfe from God,
alienated from his life, Ephef. 4. 18. 'Tis a melancholy thought to
a carnal heart to think of the life of God,as an enemy to the Law,
Rom. 8. 7. One that neither can, nor will pleafe God; as blind,
and knoweth not what to do, 2 Pet. 1. 9. and this blindneſſe piri-
tal, is worse than bodily; a man that is blind in body, feeketh
>
for
208
Mans Impotency to help himſelf Serm, 10-
fora fit guide, as Elymas when he was ftricken blinde, fought.
bout for one to lend him by the hand, Acts 13. 11. as weak and
without strength here in the Text, yea, ftark dead in trespaſſes
and fins, Ephef. 2. 5. yea, worſe than dead; a dead man doth no
more hurt, his evil dieth with him; but there is a life of resistance ·
and rebellion againſt God that goes along with this death in fin.
Now put all this together, and you may spell out mans mifery
what a wretched impotent creature he is in his natural eftate; the
Scripture does not speak this by glances or fhorf touches; neither
is it an Hyperbole uſed once or twice, but every where, where it
profeffedly speaks of this matter; certainly man contributeth lit-
tle to his own converfion; he cannot hunger and thirst after
Chrift, that drinks in iniquity like water; there is nothing in
nature to carry him to grace, who is altogether finful; if the Scri-
pture had only faid that man had accustomed himself to fin, and
was not born in fin; that man were fomewhat prone to iniquity:
and not greedy of it; and did often think evil, and not continu-
ally; that man were fomewhat obstinate, and not a ſtone; an ada-
mant; if the Scripture had only faid that men were indifferent to
God, and not a profeſſed enemy; if a captive of fin, and not a
fervant; if only weak, and not dead; if only a neuter,
and not
a rebel; then there might be fomething in man, and the work of
converfion not fo difficult, but the Scripture faith the quite
contrary.
>
2. The Cure; certainly to remedy fo great an evil requires an
Almighty power, and the al-fufficiency of grace; therefore 'tis
good to fee how converfion is defcribed in Scripture; fometimes
by enlightning the minde, Ephef. 1. 18. and the eyes of your
understandings being enlighned, &c. Man the wifeft creature on
this fide heaven,is ftark blinde in the things of God; though he
hath the light of nature, and can put on the spectacles of Art
and dreffe his notions of divine things by the glaffe of the Word,
yet ere the cure is wrought, fomething must be done upon the fa-
culty; the eyes of our understandings must be enlightned, as well
as the object revealed; I but this infufion of light is not all; the
Scripture ſpeaks of opening the heart. Acts 16. 14. He opened
the heart of Lydia; God doth not only knock at the heart, but
орн
opn it; he knocks many times by the outward means, but findes
no entrance; yea, as one that would open a door, he tries key
after
Serm.10.
209
out of that miſery.
*
we are
after key, till he hath tried all the keys in the bunch; fo does
God ufe means after means, but till he putteth his fingers upon *Cant,5 4.5.
the handles of the lock, the door is not opened to him; well then
the mind must be enlightned, and the heart opened; if theſe words
are not emphatical enough, you will finde converfin expreffed
by regeneration. fob. 3.3. Except a man be born again,&c. Mark,
we must not only be reformed, but regenerated. Now becauſe ge-
neration is an ordinary work of nature, and often falls out in the
courſe of ſecond caufes, therefore 'tis expreffed by the Metaphor
of refurrection, Ephef. 2. 5. But that which. hath been,may be a-
gaine; therefore 'tis called a Creation, Eph. 2. 10.
Toinua dute his workmanship, 2 Cor. 4. 6. 2 Cor.5.17. Pfal. 51.10.
yea, further 'tis expreffed by victory, 1 Joh. 4. 4. or the booting
and binding the ſtrong man, by one that is stronger than he. Luk
11. 21,22. by bringing into Captivity every proud thought, 2 Cor.
10. 5. All thefe expreffions doth the Scripture ufe, to fet out the
mystery of grace; one expreffion may not enough be heeded, and
therefore are many types and figures of it ufed, that what is w n
ting in one notion, may be fupplied by another; as let us gather
them up a little, there must be not only light in the mina, but
the heart must be moved, and that not a little stirred, but chan-
ged, faſhioned anew, born again; and becauſe generation ſuppo-
feth a previous difpofition in the matter, not only is it called
regeneration, but the term refurrection is uſed, in which the mat-
ter is wholly unprepared; but yet becaufe ftill here is matter to
work upon, therefore 'tis called Creation, which was a making
all things out of nothing; God works faith, where there is no
faith; and repentance, where was no repentance; and calls the
things that are not, as though they were; but now becauſe fin
makes us worſe than nothing; and as in Creation, as there was
nothing to help, fo there was nothing to refift and hinder; there-
fore 'tis expreffed by victory, implying the oppofition of Gods
work, and the reſiſtance that there is in the heart of man, till it be
over-powered by grace.
2. The next proof is from thofe affertions, whereby all power
is denied to man to convert himself to Cod, or to do any thing
that is fpiritually good; as when 'tis ſaid he cannot know, I Cor.
2.14. he cannot believe, Joh. 6. 44. he cannot obey, Rom. 8.7.
nay to inftance in fingle acts, he cannot think a good thought of
Ee
bim-
1
210
Mans Impotency to help himſelf Serm. 10.
himself, 2 Cor. 3.5. he cannot speak a good word, Mat. 12. 34.
How can ye, being evil, speak good things? he cannot do any thing,
John 15.5. He doth not fay, nihil magnum, but nihil; not ne
great thing, but witho t me je can do nothing. Well then, when
man can neither know, nor believe, nor obey, nor think, nor
speak, nor do any thing without grace; furely man is with-
out strength, wholly impotent and unable to turn himself to
God.
But here is an Objection; If it be ſo, how can theſe things ſtand
with the mercy of God, as the Creatour of man kind, to require
the debt of him that is not able to pay? with the fuftice of God
as the Judge of the world, to punish him with eternal death, for
the neglect of that which he could not performe? or with the
wifdome of the Supreme law-giver, to exhort him by promifes
which hath no power, to do what he is exhorted un-
to ?
I answer to the firft; God doth not lofe his right, though man
hath loft his power; their impotency doth not diffolve their obli-
gation; a drunken fervant is a fervant, and 'tis againſt all reaſon
the Mafter fhould lofe his right to command by the fervants de-
fault; a Prodigal debtour that hath nothing to pay, yet is liable
to be fued for the debt without any injuftice; God contracted with
us in Adam; and that obedience he requireth is not only due by
Covenant, but by Law; not only by poſitive Law, and contract
but by immutable right; 'tis harth men think to fuffer for Adams
fault, to which they were not confcious, and actually confenting;
but every man will finde an Adam in his own heart; the old man
is there, wafting away the few remaines of natural light and
Strength; and ſhall not God challenge the debt of obedience
from a debtour that is both proud and prodigal? we are proud; for
when we are miserable, we think our felves happy; and when we
are poor, we think our felves rich; and when we are blind, we con-
ceit our felves very feeing; and when we are naked, we think our
felves well clad, Rev. 3.17. and therefore God may admonish us
of our duty, and demand hus right, if for no other reaſon, but to
fhev us our impotency, and that we may not pretend that we
were not call'd upon for what we owe; and as man is proud, fo
heis Prodigal; we fpend what is left, and throw away thofe
relicks of confcience, and moral inclinations, which eſcaped out
of the ruines of the fall.
६
2. As
Serm. 10.
211
out of that misery.
2. As to the fecond, How God can with justice puniſh him for
the neglect of what he could not do?
I anſwer, our natural impotency is voluntary. We must not con-
fider man only as impotent to good, but as delighting in evil, and
loving it with all his heart; as man canno, to he will not cone-
to God, John 5. 40. our impotency lies in our obstinacy, and fo
man is left without excufe; we refufe the grace that is offered to
us, and by continuing in fin, increaſe our bondage, our inveterate
customes turning to another nature.
3. As to the laft, how God can exhort and per-
fwade us.
For anſwer, fuppofe we ſhould ſay, This is only for the elects
Sake, who certainly are the called according to purpose, Rom. 8.
28. whereas others are called obiter, by the by; and as they live
intermingled with them; if the elect did dwell alone, and were a
diftinct community by themselves, the objection were plauſible;
but they are hidden amongſt others, and therefore the Reprobate
have the like favour in the external means with them; the world
ſtandeth for the elects fake, yet the Sun doth not shine upon
them alone, nor the fhowres fall upon their fields alone; or let
meilluftrate it thus, The fan fhineth, though blind men fee it not;
the raine falls upon the Rocks and Mountains, as well as the
fruitful Valleys; fo are exhortations of duty promiscuouſly ten-
dred to good and bad, this might be answer enough: but that
which I rather fay, is, that thefe exhortations have their uſe,
for they carry their own bleffing with them, to them to whom
God means them for good; the word has a ministerial ſubſervi-
ency to the power of God; as when Chrift faid, Lazarus come
forth, it railed him out of his grave; as for others that are not
converted by them, 'tis for their conviction, and to tridle their
fierceneff, and a means to civilize them, and keep them from
growing worfe, whereby many temporal bleſſings do accrue to
them; as Pagan Rome flouriſhed in all manner of vertue and
fucceffe, as long as moral precepts were in force; but of this more
in the next objection.
Objection. If man be fo altogether without ftrength, why
do ye preffe him to the ufe of means?
I answer, though man cannot change himfelf, yet he is
to use the means; and that for ſeveral reaſons.
E e 2
1.That
212
Serm. 10.
Mans Impotency to help himſelf
*Heb.11.8.
1. That we may practically ſee our own weakneffe. Men think
the work of grace is eafie, till they put themſelves upon a trial;
the lameneſſe of the arme is found in exercife; apply thy heart to
understanding, then cry for knowledge, Prov. 2, 2, 3. Whofoe-
ver fers himſelf in good earnest to get any grace, will be forced
to cry for it before he hath done; we never feek ftrength at Gods
hands in fo feeling a manner, till our experience convince
us of our weakneffe; when a man goes to lift up a piece of tim-
ber heavy above his ftrength, he is forced to call in
help.
>
2. The use of the means we owe to God, as well as the change
of the heart; we lie under a moral obligation to uſe them; God
that hath required faith and converfion, hath required prayer,bear-
ing, reading, meditating; and we are bound to obey, though
we know not what good will come of it; as Abraham obeyed
God, not knowing whither he went; and Peter, when there was
little hope, faith, Luke 5.5. Howbeit, at thy command, &c. our
great rule is, we are to do what he commandeth, and let God de
what he will.
*
3. To leßen our guilt; for when men do not uſe the means,they.
have no excufe, 'tis plaine lazineffe, and want of will, not want of
power; when we will not fo much as try to come out of our con-
dition, we love our bondage, and hut the door upon our felves;
or as that phrafe, Alts 13.46. judge our felves unworthy of eter-
nal life; paffe fentence upon our own fouls; 'tis a fign we care
not whether God fhew us mercy yea or no, for you will not fo
much as beſtow a thought upon it; you come under the cenfure
of wicked and floathful fervants, Mat. 25. 26.
4. There is encouragement in the ufe of means, many
wayes.
1. If we do not fomething, we shall grow worse; ftanding pools
are apt to putrifie; man is of an active nature, either grawing bet-
ter or worse; when we do not improve nature, we deprave it;
Jude 10. They corrupt themfelves in what they know naturally; vo-
Luntary neglects, draw on penal hardneße, and fo your impotency is
increaſed; there is this benefit of using meanes; it prevents
much finne and hardneffe of heart; is like the embalming of
a dead body; it keeps it from ftinking, though it does not re-
Aore life.
2.With-
驢
​Serm. 10.
213
out of that mifery.
*
get
*
2. Without the ufe of means they can never hope for any
thing. Rom. 10. 14. How (kall they believe without a Preacher ?
If ever I meet with God,with Chrift, it must be in this way*; 'tis John 5.3.4.5
good to lie at the Pool, as the poor man did who was unable to
in when the Angel ftirred the waters; marriage is inſtituted
for the propagation of mankinde; yet the foul is of God only: no
man abſtaineth from marriage becauſe he cannot beget a reafo-
nable foul; fo grace is of God; but hearing, reading, pray-
ing, are the instituted meanes, and we muft not abstaine
from theſe means, becaufe grace is not of our felves, but
God.
*
3. It may be God will meet with us; 'tis the ordinary practice
of his free grace fo to do, and its good to make tryal upon a com-
mon hope. Acts 8. 22. Pray if it be poffible, &c. There is a
great uncertainty; yet pray; 'tis Gods ufual way to meet with them
that feek him. Luke 11. 8. For his importunities fake; dra Th's * And fo fitly
arade'av,for his impudence, God is not engaged, but who expreffing our
knows what importunity may do? he may, and he may ot give reftlefsneffe in
grace, but uſually he doth; 'tis Gods u'ual way to bleẞ mans the use of
industry, and yet all they that labour have not an abfolute certain- means.
ty of fucceffe; who would forbear ploughing becaufe in one year
of ten there may happen a dearth or a lean harvet? Act, God
may come in (for ufually he doth) with his influence and
bleffing.
Let me now give you fome reafons why God permits this
weakneffe and want of strength to lie upon the falne
creature.
1. To exalt the freene ß, and power of his grace; first, the free-
neffe of his grce, for God hith fhut up all u.der the curfe, that
there may be no way of efcape but by his mercy; their eternal ru-
ine and damnation is elfe certain and inevitable. Rom. 11. 32.
God hath conclxled them all under unbelief, that he might have
mercy upon all; ouvexnere, that's the word, the ftate of unbelief
is there compared to a prifon; made fure and faft with iron bars
and bolts, and by Gods permillion man hath shut up himſelf in
fuch a prifon, that mercy alone might open the door to him; Few
and Gentile lies faft bound with a chain: that can be loofened
by no hands but Gods; fo Gal. 3. 22. The Scripture hath con-
cluded all under fin, that the promiſes by faith might be given
E e 3
to
214
Mans Impotency to help himſelf Serm. 10.
to them that believe; 'tis the fame word and notion, we may
mourn and ſigh through the grates of the flaming pr.fon, but can
never get out till God look upon us in mercy thorough Chrift: And
fo alfo the power of his grace,in refcuing us out of this mifery; 'tis
a mighty power that works in them that believe, Ephef. 1. 19.
When we confider it, we may wonder at it that ever fuch a change
fhould be wrought in us that are fo carnal, lo obftinate. 1 Pet.
2.9. Who hath called us out of darkneß into his marvellous light;
is indeed marvellous that ever we should get out of the prison of
finne; more miraculous than Peters getting out of prifon,
having fo many chaines and doores, and keepers upon him,
Acts 12.
2. To humble the creature throughly by a fenfe of their own
guilt, unworthineffe and nothingneß; in our natural ftate we are
ungodly and without strength; why has God permitted it? that e-
very mouth might be flopped, and all the world may become
guilty before God. Rom. 3. 19. vñidin☺ Tÿ Ot, liable to the
proceffe of his revenging juftice, and fo to humble us for our ina-
bility and obstinacy that we may go complainingly to God, faying
Lord, I am as a Bullock unaccustomed to the joke. Jer.
31. 18. Whosoever hath paffed this tryal, doth fenfibly
finde it.
>
Ufe of all; 1. To the unconverted, to be fenfible of their
condition, and mourn over it to God, acknowledge the debt
confeffe your impotency, beg pardon and grace, and in an humble
fenfe of your mifery endeavour earnestly to come out of it. By
fuch DoЯrines as thefe, men are either cut at heart, Acts 7. 54.
or pricked at heart, Acts 2. 37. which is the far more kindly
work; fome mens hearts and lufts are exasperated, and they
rage and ſtarme when they are warned of their danger by a
clofer application; Oh 'tis better to bemoane your selves, than
fret against the Lord, and yield to a fortif despaire; there is
Some hope when conviction ends in groaning rather than mur-
muring: And you do not fret against the Lords Soveraignty,
but complaine to him of the naughtineffe of your hearts, beg-
ging his grace for Chrifts fake; therefore go and lie at his feer,
and fay, Lord, I have a blinde mindè
a froward heart,
mme more; I shall never of my self flie the evil forbidden
performe the good commanded, renounce these bewitching lusts,
>
>
take
Serm.10.
215
out of that misery.
take up fuch a course of service to thy bleffed Majefty ;
take away this ftony untractable heart &c. You are in
Prifon, but you are Prisoners of hope if you do fo.
2. To preile the Converted to thank fulnelle; we were once
in fuch a pitiful cafe till God plucked us as brands out of the
burning; we were utterly miferable and deftitute of all good.
O bleffed be God that opened the Prifon door, and proclaimed
deliverance by Chrift to poor Captives, and not onely pro-
claimed it, but wrought it for us; none but an Almighty
arme could loosen the Bolts, and fhut back the many Locks
that were upon us. Peter, when the Angel made his Chains
fall off, confidered the matter, Acts 12. 12. and went to give
thanks among the Saints: Oh when there were fo many
Doors and Bolts upon you, fuch difficulties and difadvantages
in the way of your converfion; Confider it, and bleſs God
for your eſcape. Bleffed be the Lord that gave me counsel in
my reines, Pfal. 1 6. 7.
that
3. Let us compaffionate others that are in this eftate, poor
fouls in what a fad condition are they! We have not ufually
fuch a deep fenfe of their mifery as we fhould have; Ifrael
was to pity strangers, becauſe they were once strangers in the
Land of Egypt; we our felves have been in the house of bon-
dage: O pity poor captive fouls: Efpecially doth this concern
the Miniftery; they that do induere perfonam Chrifti,
ftand in the stead of Chrift, fhould induere vifcera Christi,
put on the bowels of Chrift. Phil. 1. 8. God is my Record
how greatly I long after you in the bowels of Christ Jesus;
when we were ungodly, and without ftrength, Chrift dyed
for finners, and wilt not thou labour for them, and employ
thy Talent to Edification? Oh if we had more weighty thoughts
about the worth and danger of fouls, we would not do the Lords
work fo fleepily as ufually we do, but as co-workers with God we
would be feech you with all earnefineffe not to receive the grace of
God in vain, 2 Cor. 6.1. Every advantage ſhould be taken hold off;
as a finking,perishing man,if it be but a bough in the waterscatcheth
at it,fo fhould we preffe you to improve all clefer applications and
Ministerial helps, and that with compaffion and tenderneſſe,`as
having our felves been acquainted with the heart of a poor impotent
captive finner.
THE
}
216
Serm.11.
བ་
THE
COVENANT
OF
Redemption
OPENED.
Ifa. 53. 10.
*Non tam Pro- When thon fhalt make his foule an offering for
finne, he shall fee his feed, &c.
pheta dicendus
est quam Evan-
gelista. Ep.ad
Paulam & Eu-
ftochium. tom.
3.p.9.
Quanto Prophe-
tabic aliis an-
tecellit Prophe-
tis, tanti hæc e-
jus.c. 53. edita
Prophetia cætc.,
ris ejus præsta.
re videtur ora-
culis.Moruf. in
Fall the Prophets, this Prophet Ifaiah was
the moft Evangelical Prophet; (* Hierome
calls him Ifaiah the Evangelift) Of all
the Prophefies of this Prophet, that which
you have in this Chapter, is the moſt Evan-
gelical Prophefie. Ido not remember any
one piece of Scripture in the Old Teſtament,
fo often cited in the New Teftament, as
this 53. chapter of Ifaiah, it being cited there no leffe than eight
Præf.ad com.in or nine times.
6. 43.Ifaiæ.
The
Serm.11. The Covenant of Redemption opened.
217
The Eunuch you read of in the Gospel, was converted by a part
of it; after God by the Miniftry of Philip, had opened his eyes
to fee Chrift held out in it.
In the whole Chapter you have a moft lively and full defcripti-
on and repreſentation of the humiliation, death ard paffion of
Jefus Chrift; which indeed is fo exact, and fo confonant to
what hath fallen out fince, that Ifaiah feems here rather to pen
an Hiflory, than a Prophecy.
Acts 8.30, &c
That Chrift all along is here treated upon, and not the fuffer- Ingenuè profice-
or illud ipfum
ings of the Jewish ftate,I shall not now infift upon. Philip when
he had this Scripture before him, he preached Fefus, Acts 8. 35. Christianam me
cepit ad fid.m
Chrift brings it down to himself, Mark 9.12. And adduxiffe; nam
the matter of it is fo convictive, from that cleare light that goes plus millies, il-
along with it, that feveral of the Jews in the reading of this
reading of this lid caput perle-
gi, &c. Joh. I
Chapter, have been brought over to the Chriftian Reli- Levit.vid, Hor-
gion, as not able to ftand out againſt the light and evidence neb. contra.
of it.
Fud.l.6.c.1.p.
The time allotted for this exercife being but fhort, I muſt fall 408.
upon my work preſently.
I come to that Branch which I am to infift upon, when thou
fhalt make his foul an offering for fin, he shall fee his feed,
&c.
In the verfe before you have Chrifts innocency, he had done
no violence, neither was any deceit in his mouth; why then did he
undergo fo much? It pleafed the Lord to bruife him, and to pat
him to grief. How could the Father, falva juftitiâ, deale thus
with an innocent perfon, and with his own Son too? I answer,
Christ had now put himſelf in the finners ftead, and was become
his, his furety, and fo obnoxious to whatever the finner
had deſerved in his own perfon, and upon this the Father might,
without any injuſtice, and actually did, for the manifeſtation of
the unfearchable riches of his wifdome and love, bruiſe him and
put him to grief. The Lord Jefus had no fin is him by inhæfion ;
he was holy, harmleß, undefiled, &c. but he had a great deale Heb.7.26.
of fin upon him by imputation; He was made fin, that knew no
fin, that we might be made the righteoufneffe of God in him. 2 Cor.5.21.
It pleafed Chrift to put himself thus under our guilt, and there-
fore it pleafed the Father thus to bruife him.
Ff
If
318
The Covenant of Redemption opened. Serm. 11
*
If you ask further, what had Chrift to encourage him either
to, or in theſe fufferings? Though there was infinite love in
Chriſt to put him upon all this, and to carry him thorough all
*Mr. B. looks this, yet there must be fomething more; you have therefore
upon thefe ra- here very precious promifes, made to Chrift upon this his un-
ther as Prophe- dertaking; as that, he should fee his feed, he should prolong his
promifes. Ap- dayes, the pleasure of the Lord should prosper in his hand, he
should fee the travel of his foul, and God would divide him a por-
tion with the great, and he ſhould divide the spoile with the
Strong, because he had poured out his foule unto death,
fies,than as
pend.p.39.
Verfe 10.
Ver. 11.
Ver. 12.
&c:
This very briefly to clear up the Coherence of the words; I pafs
over the various readings of them; and alfo what might be spoke
for the explication of them (that will come in afterwards) be-
cauſe I haften to that which is my bufineffe this morning, name-
ly, the opening of the Covenant of Redemption. You have heard
of the mifery of man by Nature, of the inability of man to help
himſelf in this loft condition, &c. I am now to speak fomething
to his recovery or reftauration, or rather to that which indeed is
the foundation of his recovery, and that is the Covenant here cal-
led, The Covenant of Redemption.
'Tis
By which Covenant, I mean that federal tranſaction that was
betwixt God the Father, and the Son from everlasting, about the
Redemption of loft and fallen man. Underftand me here aright;
I am not to ſpeak to the Covenant of grace, but to the Covenant
of Redemption. We make a difference betwixt theſe two.
true,the Covenant of Redemption is a Covenant of grace, but
'tis not ftrictly and properly that Covenant of grace, which the
Scripture holds out in oppofition to the Covenant of works;
but rather the means to it, or foundation of it. Amongst other
things wherein theſe two Covenants do differ, this is one, they
differ in the faderati; for in the Covenant of Redemption, the
faderati are God and (hrift; but in the Covenant of grace, the
confederates are God and Believers. I lay down this as my judge-
ment with much fubmiffion, becauſe I know herein I differ from
Dr. Prefton, Mr. fome of great repute, whom I very much honour in the Lord.
Ratherford, 4f- The Lord Jefus I grant is the very kernel and marrow of the Co-
femblyes greater venant of grace; the Mediator of this better Covenant, Heb.
Catech. 12. 24. the farety of this Covenant, Heb. 7. 22. the Teftator
Mufculas,&c.
of
Serm. 11. The Covenant of Redemption opened.
219
of this Covenant, Hebr. 9.16, 17. The Meffenger of this Co-
venant, Mal. 3. 1. All this is very clear; all that I fay is this,
that Chrift is not the perfona fœderata, but believers. The
Covenant of Grace was not made with God and Chrift, (as a
common head) but 'tis made with God and believers; and there-
fore whereas the promiſe is faid to be made to the feed, and that
feed is Chrift, Gal. 3. 16. you are to take Chrift there not per-
fonally, but mystically as you have it taken, 1 Cor. 12. 12. So
alfo is Chrift.
I only fay this to clear up my way, and therefore fhall not
down any Arguments for the confirmation of this opinion;
that defires fatisfaction in this point, let him perufe
Authours cited in the Margent. To the Bufinefle
hand:
lay Bulkely on the
Cov.pag. 28, &c
he Blake on the
the couch.6.p.24,
in Baxter,his Ap-
pend. to his A-
The Covenant of Redemption (I fay) is that foederal tran- Phor. p. 35,&c.
faction, or mutual ftipulation that was betwixt God and Christ in
the great work of mans Redemption. I call it a fœderal tran-
faction, or mutual stipulation, becauſe therein lies the nature of
a Covenant; 'tis (as Civilians define it) a mutual Aipulati-
on or agreement betwixt Party and Party upon fuch and
fuch Termes, with Reciprocal
with Reciprocal Obligations each of the
other.
>
That the bufineffe of Mans Redemption was tranfa&ted betwixt
the Father and the Son is very clear. Zech. 6. 13. The Counsel
of peace shall be betwixt them both; the Counſel of Reconcili-
ation: How man that is now an enemy to God, may be reconci-
led to God, and God to him; (for whatever the Socinians fay
the Reconciliation is not only on the finners part, but on Gods al-
fo) this Counfel or Confultation fhall be betwixt them both;
(that is) Father and Son. I know fome interpret it of Chrifts
offices; the Prieftly and the Kingly office of Chrift, both confpire
to make peace betwixt God and man; but I rather take it in the
other ſenſe.
That this tranſaction betwixt theſe two glorious perfons,was_al-
fo fœderal, or in the way of a Covenant, and that too from
everlasting, is to me a very great truth, (though I am not
ignorant that fome learned men are not fo well fatisfied a-
bout it.)
F f 2
For
220
The Covenant of Redemption opened. Serm. 11.
Prop. I.
For the Explication and Confirmation of this great myftery, I
will lay down theſe feven Propofitions.
>
The first is this: God the Father in order to mans Redemption
ftands upon Satisfaction; the finner ſhall be juſtified, but firſt God
will be fatisfied. Man is now fallen from that happy ftate where-
in at firft God made him, ard by this fall he hath offered an affront
to God, and wronged God (fo far forth as he was capable of ſuch
a thing;) in this cafe therefore God will have fatisfaction, in the
Reparation of his Honour, in the Manifestation of his Truth,
in the Vindication of his Holineffe and Justice. Tis true, He
being the Perfina lafa, he might freely have remitted the of
fence, and done what he pleafed; but fuppofito decreto, (fome go
higher, even to Gods nature, which neceffarily puts him upon
the punishment of fin.) I fay, fuppofing Gods decree, he having
decreed thus and thus, and a fo threatned thus and thus, he will
have fatisfaction; and therefore though he doth in Election give
fuch and fuch freely unto Chrift; yet for the carrying on, and ex-
e-ution of his purpoſe herein, he ftands upon terms for the fatisfy-
ing of his juftice, (which Attribute God will advance as well as
his Mercy for all are alike dear to God) he will have an offer-
ing for fin in an expiatory and propiatory way; a price and ran-
Tim, 2, 6. Some fhall be paid him down, or the Captive fhall never be relea-
fed: And in order unto this, or for the manifeftation of this, you
do not only read in Scripture of Election as to believers, but alfo
as to Chrift, whom God calls his Elect, Ifa. 42.1. The Father
chooſes him, ard fets forth, or forc-ordains him, as 'tis Rɔm.3.
25. To make fatisfaction, without which fallen man fhall not be
taken into his favour again: who fhall be redeemed and juftified,
but in fuch a way that God may declare his righteoufneffe: The
Apoſtle doubles his Expreffion as to this, To declare his righte
oufnesse for the remiffion of fins; To declare I fay his righteous-
neffe, that he might be just, and the justifier of him which be-
L'eveth in Fefus, Rom. 3.25, 26. You will have this great truth
more fully infifled upon by another in the carrying on of this exer-
cife; I will here fay ro more to it.
Ifa. 33. 10.
Προέθετο.
2.
Prop. 3.
01
Secondly, The Father you fee demands fatisfaction; well, To
this he rnexes many excellent, great and precious promises;
that if Chrift would engage in this work, and undertake thus to
fatisfie, (for he alone could do it) he would do thus and thus for
him ;
Serm.11. The Covenant of Redemption opened.
221
him; as that he would fit him for the work, own him and ftreng-
then him in the work, fucceed and profper him in the work, and
then reward him for it. And all this the Father makes good to
Chrift.
1. He fits him for this work, both in a large effufion of the
graces and gifts of the Spirit upon him. John 3. 34.
God giveth not the Spirit by measure unto him. And alfo
in the preparing of a body for him, Hebr. 10. 5.
2. He Jirengthens him, and fupports him in the work. Ifa.
42. 1. Behold my fervant (Chrift is our Lord, but in the work of
Redemption he was the Fathers fervant) whom I uphold; and
therefore you finde when Chrift was put upon the greateſt tryals,
God gave in eminent fuccour to him; as in the cafe of temptation,
Matth. 4. 11. and in his agony in the Garden, Luke 22. 43. And
there appeared an Angel unto him from heaven, ſtrengthning of
him. And certainly if Chrift had not had fupport and strength from
the Godhead, he had never been able to have bore up under, and
carried thorough his terrible fharp work: You finde him encoura-
ging himſelf, and acting faith upon this, that God would own
him, and ſtand by him in this undertaking. Ifa. 50. 7, 8, 9. The
Lord God will help me, therefore shall I not be confounded,
Therefore have I fet my face like a flixt, and I know that I
fhall not be ashamed; He is near that juftifyeth me; who will
contend with me? Pfal. 16. 8, &c. I have fet the Lord al-
wayes before me, because he is at my right hand, I shall not be
moved, &c.
I
3. Further, God the Father fucceeds and profpers him in the
work. When thou shalt make his foul an offering for fin, he
fhall fee his feed, the pleasure of the Lord shall prosper in his
hand. This was promifed, and alfo made good to Chrift in the
numerous body of believers, paft, prefent, and to come.
might here enlarge upon a threefold gift which the Goſpel holds
forth There's the Fathers gift, the Sons gift, and the Believers
gift. The Fathers gift lies in Election; fuch and fuch individual
perfo is he gives to Chrift; Thine they wer, and thon gavest
them me, John 17.6. We are a free gift to Chrift in Eletion,
as Chrift is a free gift to us in Redemption. The Sons gift lies in
the giving of himself for us, who gave himsel for us,that he might
redcem us from all iniquity, &c. Tit. 2. 14. And then there is
Ef 3
...the
-
222
The Covenant of Redemption opened. Serm. 11.
Ifa. 33. 10.
Ver. 12..
the Believers gift, and that is, he gives up himself to Chrift, to
be ruled by Chrift, difpofed by Christ, faved by Chrift; he gives
up himſelf to the Lord, 2 Cor. 8.5. The Father giving believers
to Chrift, and promifing that believers in time fhould alfo give
themſelves to him, was a great encouragement to Chriſt to give
himſelf for believers; and if you read John 17. you fhall fee
there that Christ when he had done his work, takes
much notice of the accomplishment of this promiſe to him,
in believers (who are his feed) owning of him,and cloſing with
him.
1
4. Laftly, God will and doth reward Chrift upon his underta-
king to redeem man; he tells him he ſhall not lofe by it, His days
Shall be prolonged; (i. e, his Kingdome ſhall be fet up in the
world to endure for ever) God would divide him a portion with
the great, and he should divide the spoile with the strong, because
he hath poured out his foul unto death. And many fuch promi-
fes you have made to Chrift; Accordingly; God hath exalted him far
Eph. 1. 21, 22. above all principality and power, hath put all things under his
feet, made him to be head over all things to the Church, given
him a Name which is above every name, that at the Name of
Fefus every knee should bowe; and all becauſe (to give fatisfacti-
on to his Father) he made himself of no reputation, and became
obedient unto death, even the death of the Croß. And thus you
fee what the Father demands, and what he doth indent and promiſe
to his Son, in cafe he will engage in this undertaking; not as if
the Son was unwilling fo to do, (you must not fo underſtand
it) but the work being of fuch a nature, fo hard, fo
grievous it pleaſed the Father thus to Treat with
Phil. 2. 9.
Ver. 7. 8.
Prop. 3.
him.
>
In the third place: The Lord Jesus Christ engages in the
work, accepts of the termes and conditions fet before him, and
undertakes to fatisfie his Fathers demands. And in order to fa-
tisfaction, (which God ſtands upon as you have heard before) Chrift
is willing to fulfill the whole Law, which was the rule, or mea-
fure, or ftandard for this fatisfaction: God had been diſhonoured
by the violation of his Law, and the difobedience and non-per-
formance of it was that which kept God and the finner at a di-
ſtance, and therefore he will only be ſatisfied and reconciled upon
the fulfilling of it; here is my Law faith God, ſatisfie it, and my
juftice is ſatisfied.
You
Serm.11.
223-
The Covenant of Redemption opened.
You muſt know this, that though a finner as to himself, is ju-
ftified upon the termes of the Covenant of grace, yet as to his fure-
ty, he is juftified upon the Covenant of works; for the furery
must pay the whole debt, and the Father will bate him no-
thing.
object. Where is then, fome will fay, the freeneffe of grace in
the juſtifying and acquitting of a finner? if God will be fatished
to the utmoſt, what becomes of mercy? if the furety pay the debt
to the Creditor, is it any great favour for the Creditor to let the
debtor out of priſon?
Sol. To this I answer, Free grace is very well confiftent with full
fatisfaction; and notwithstanding the latter the former is very
glorious, partly becaufe God himself found out this way of fatif
faction, partly becaufe God accepts it for the good of the fin-
ner, as though he had made it in his own perfon: That place of
the Apoſtle is obfervable, Being juftified freely by his grace,through
the Redemption that is in Jefus Chrift, Rom. 3. 24. Nor-
with tanding Redemption by Chrift, yet we are juftified freely; as
freely as though Chrift had done and fuffered nothing at all´.But
this is a digreffion.
lex,nempe tum
I fay, the Father demanding the fulfilling of the Law, Chrift
Quod requirit
undertakes to do it; and therefore he willingly puts himself under plenam paza
this Law. When the fulneffe of time was come, God fent forth his reatibus nostris
Son, made of a woman, made under the Law, to Redeem them debita luitione
*that were_under the Law, that we might receive the adoption of ut à condemna-
Sonnes, Gal. 4. 4,5. And he fubmits not only to the duty of the tum plenam le-
Law, but also to the penalty of the Law; not only to do what the
gis præstatione
Law enjoynes, but alſo to ſuffer what the Law threatens, and the ut ad æternam
former he makes good by his active obedience, the latter by
paſſive obedience.
Chrift here doth
tione liber cmur;
his vitaminavoi
inveniamur, ex
illa promiffione,
two Hoe fac vi
To open this a little further,
things.
Firſt, He undertakes to performe the whole moral Law; and
therefore when he comes into the world, his eye was upon this;
Thus it becometh us to fulfill all righteoufneffe, Mat. 3. 15. I am
not come to destroy the Law, but to fulfill, Mat. 5. 17. And all
this Chrift did for our good, that the righteoufneffe of the Law
might be fulfilled in us, Rom. 8. 4. a very convincing placefor the
imputation of Chrifts active obedience.
Seg
ves. Beza,
224
The Covenant of Redemption opened. Serm.11.
4. Prop.
Ver. 6.
Secondly, Whereas a special Law was laid upon him, as he was
our Meditour; he is willing alfo to obey that in order to our redem-
ption. That Chrift should die was no part of the moral law, but
it was a pofitive fpecial law laid upon Chrift; well, he makes it
good I lay down my life, this Commandment have I received of
my Father, Job.10.18. Chrift as Mediator had a command from
his Father to die, and he obferves it; And to be fhort, whate
ver the Father put him upon in his whole Mediatory work, he did
ic all; fo he tells us, I have finished the work which thou gavest me
tod', Job. 17.4.
Fourthly, In this federal tranſaction betwixt the Father and the
Son, both parties were free; here was no neceffity, co-action,or a-
ny thing of this Nature, but both were free.
The Father was free in his demands of fatisfaction; he might
have let man alone in his ſtate of guilt and wrath, he might have
fuffered all man-kind to have periſhed, and to be thrown into
hell; he had been infinitely happy in himself, though there had
been no fuch thing as Redemption by Chrift. 'Tis true, without
this, God had not had fatisfaction to his justice (for if Adam and
his poſterity had burned in hell to all eternity, all would have
been nothing in a way of fatisfaction) but there had not been the
leaft diminution of his effential glory and bleffedneffe in him-
felf.
The Son is free too on his part; he freely confents to the terms
of this Covenant; and in the fulneffe of time, freely engages in
the making of them good. Heb. 10. 5. Lo I come to do thy will,
O God. Pfal. 40. 8. I delight to do thy will, O God, yea, thy
Law is within my heart. And therefore he fayes there, Mine ears
haft thou bored. As the fervant in the Law, when he was wil-
Exod. 21.6. ling to ftay with his Mafter, and to do his work, h's eare was bo-
red; fo 'twas with Chrift, he was willing to ferve his Father in
this bufineffe, the greatest that ever was carried on in the world,
and therefore fayes he, Mine eares haft thou bored. Chrift was
free in all his obedience; and if it had not been free and volun-
cary,
it would not have been fatisfactory or meritorious what-
ever he did or fuffered, it was from love, not neceffity. This
truth is fo evident from the whole current of the Gofpel, that I
need not enlarge upon it.
Fifth-
Serm.11.
225
The Covenant of Redemption opened.
Fifthly, Th fe two perfons in this bleſſed Covenant, they do m'-
tu. llyt ift ech other; I fay they do mutually truft each other,
for their respective making good the termes of this Covenint :
the Father trufts the Son, and the Son trufts the Father; the Fa-
ther trufts the Son for the making of his foul an offering for in;
the Sontrufts the Father for the jeeing of his eed: To bring this
aflertion down to time, in the times of the Old Testament, the
Father trufts the Son; in the times of the New Teftamert, the
Son trufts the Father. Before the coining of Chrift, the Father
takes up the Patriarchs ard others to heaven, upoa aflurance of
this, that Chrift in the fulnefle of time, would take our nature up-
on him, and therein make full fatisfaction: Chrift having pro-
mifed to do thus, the Father takes his word, and fo takes up old
Teftament-believers to glory. Since the coming of Chrift, the Son
now trufts his Father, for he hath offered up himſelf, paid down
the full raniome, and yet he doth not reap the full benefit of it,
many believers being not yet glorified; but he trufts his Father,
that one by one they all fhall be fo in due time. This may feem
to be but a notion. I confeffe we have no place of Scripture poli-
tively afferting this, but the nature of the thing demonftrates
it; for there being fome diftance of time in what was to be done
by both perfons, there must be a mutual trusting each of the o-
ther.
In the fixth place; These two perfons all along in their proper
and peculiar transactions, they deal each with the other as under a
Covenant, and they hold each other to the termes of the Covenant
that was betwixt them. (Not that there's any queftion of their brea-
hing of it; but thus we may with an humble reverence conceive
of it) The Father holds the Son to the engagement on his part;
he will not spare him, or bate him any thing; fatisfaction he will
have to the utmoft, though it cost his life and blood; And there-
fore you may obferve the prayer of Chrift, John 12. 27. Father,
Save me from this houre; he feems to check or recall himſelf
but for this caufe came I unto this houre: this is but that which Í
engaged to go through, and therefore I muft do it: And his Fa-
ther anſwers him there accordingly. Ver. 28. Father, glorifie
thy Name; (till Chrifts eye was upon that, his Fathers glory)
well, faith the Father, I have both glorified it, and will glorifie it
againe: He speaks thus not only upon the accompt of
Gg
his
5. Po>.
Prop. 6.
Rom. 8 32.
226
Serm. 1 1.
The Covenant of Redemption opened.
his Soveraignty, but of the Covenant alfo that I am ſpeak-
ing to.
The Son alfo ftands upon the termes of this Covenant; and
therefore having performed the conditions on his part, he now
makes his claime both for himſelf and his members, that the
Father will make good the conditions on his part. Father, fayes
John 17.4,5. he, I have glorified thee on earth, I have finished the work which
thou gavest me to do; And now, O Father, glorifie thou me with
thine own felf, with the glory which I had with thee before the
world was. And for his members he fpeaks more in the language
of a Covenant; Father, I will, that they also whom thou hast gi-
ven me, be with me where I am, that they may behold my glory,
&c. I will; not only I pray, or befeech, but I will; I ask this
as my right, by vertue of the Covenant betwixt us; I having
done thus and thus, 'tis but my due (for though glory is a gift to
$15 'tis a debt to Chrift) and fo I claime it that
thoſe whom thou haft given me, may be with me in
glory.
Verſe 24.
Prop. 7.
>
I'le adde but one thing more, and then I have done with the
Explicatory part. The federal tranſaction betwixt the Father
and the Son, it was from all eternity. Here lies the difficulty,and
this is that which ftumbles fome, I'le fpeak but a word to it. I
fay, this Covenant of Redemption, it was from all eternity; it
was not made when Chrift was just coming into the world, but
from everlaſting. Two Scriptures feem to hold out this, 2 Tim.
1. 9. Who hath faved us, and called us with an holy calling; not
according to our works, but according to his own purpofe and grace,
which was given us in Chrift Jefus before the world began. Here
is the purpoſe of God, here is grace given in Jefus Chrift; how?
in the Covenant betwixt the Father and him; when was this gi-
ven? before the world began, (h.e.) from all eternity: So,Tir.
1.2. In hope of eternal life, which God that cannot le, promised
before the world began. How was this life promifed before the world
began, but in this everlafting Covenant, wherein the Father prc-
mifed unto Chrift eternal life for all his feed ?
I have been ſpeaking to you of a very great mystery, of which
the Scripture ſpeaks but little fignanter; we have not the termes,
but we have the fenfe and fubftance of this Covenant of Redem-
ption there laid down: If in any affertion I have feemed too
bold,
Serm.11. 227
!
The Covenant of Redemption opened.
bold, I am very ready to take thame for ir. I am forry my work
did lie in ſuch an untrodden path, wherein I have but very few
to give me any direction. I will fhut up all with a little Ap-
plication.
And first, I would from hence ftir you up to an high admirati- Applica¨or.
cn of the great and infinite love of God, of God the Father, of
God the Son; what manner of love hath the God of Grace re-
vealed in this Covenant! Love, that for the freeneffe of it, and
greatneffe of it, we should admire in this life, as we fhall ad.nire
it in the life to come. Both perfons have difcovered unconceiva-
ble love in this tranfaction; Oh let both of them be admired with
the higheſt admiration.
Ifa. 53. 10.
1. Admire the love of the Father; we are more apprehen-
five of the love of the Son, than we are of the love of the Father.
I would not speak any thing to diminish the love of the Son; God
forbid; Oh 'twas wonderful fuperlative love! only I would
heighten your apprehenfions of the Fathers love in the great work
of our Redemption; Redemption was not only brought about by
Chriſt, but the Father had a great hand in it, therefore 'tis faid,
The pleaſure of the Lord shall prosper in his hand: And I have
found a ransome; God fo loved the world, that he gave his only Job 33. 24.
begotten Son, &c. I might inftance in feveral particulars to fet out John' 3. 16.
the Fathers love in our Redemption; but take only that which I
have been upon: That the thoughts of God fhould be upon poor
loft man, ſo as to finde out a way for his recovery; that he ſhould
call his Son, and fay, Come, let us confult together, (I ſpeak
after the manner of men) Is there no way to be found that man
may yet live? he is now obnoxious to me, and I might throw him
into hell; but may not I be fatisfied, and he faved too? I am not
willing he should utterly perish. I fay, that God fhould thus fet
his thoughts on work for wretched man, and treat with his Son,
and ſtrike up a Covenant with his Son, and therein lay ſuch a
foundation for mans recovery; let Angels and men, and all crea-
tures adore this love; and oh that you would return love for love;
return your drop for Gods Ocean. We must honour the Son as
we honour the Father, and we must love the Father as we love John 5 237
the Son.
2. And then admire the love of the Son too; he is willing to
engage inthis Covenant, he knew the termes of it, what the Re-
Gg 2
demption
228
The Covenant of Redemption opened. Serm. 11.
demption of man would cost him, even his life and precious
blood; yet for all this he w.llingly and freely binds himſelf to re-
deem poor finners, whatever it coft him. O th: heights, depths,
Ephef. 3. 18. treadins of this love! Bleffed Jefus, that ever thou fhouldft con-
fent to lay down thy life for me, to wash away my fins in thine
1 John 3. 16. own blood, to give thy foul as an offering for fin, upon this en-
Rev. 1. 5.
Use -2.
Ifa. 55. 3.
couragement and motive, that thou mighteft fe fuch a poor
worme as I brought in to God,that thou shouldit fet thy felf as a
Skreen betwixt Gods wrath and my poor foul, and do and
fuffer ten thousand times more than what tongue can ex-
preffe, or heart conceive! What fhall I, what can I fay
to all this? but fall down, and wonder at that Love
which can never be Fathomed! So much for the first
thing.
Secondly, This Covenant of Redemption may be improved
for the encouraging and strengthning of faith: Faith fometimes
is ready to question the bleffings of the Covenant of Grace,
and the Continuance or Perpetuity of the Covenant of
Grace; that's the great Foundation of Faith, and when
it ftaggers about that, 'tis very fad with the foul.
Now I'le lay down two things for the he p of Faith.
1. The blessings of the Covenant are furc.
2. The Covenant of Grace it felf is fure.
First, The blessings of the Covenant are fure. They are
Ifaiah 55. 3. They
called the fare mercies of Divid
are fure for Continuance and they are fure for Per-
formance.
,
1. For Continuanc; common mercies are dying, perifhing,
uncertain things; but Covenant mercies are ftable, durable,
lafting things. A grea eftare may come to nothing, Prov. 23.5.
Imaginaria in Riches are uncertain things, 1 Tim. 6. 17. And fo in all world-
Sæculo,& nihil ly comforts, they are but a fashion, matters of fancy, rather than
of reality, and they paffe away, I Cor. 7 31. But now grace,
pardon of fin,adoption, &c.thefe are bleifings that abide for ever,
veri. Tertul.
Rom. 11.29.
2. They are fure alfo for performance; I mean, whatever
bleffing God hath put into this Covenant, (as 'tis full of bleſ-
fings) all fhall certainly be made good to believers; otherwiſe
God would not be faithful to his Covenant, which certainly he
will
Serm.11. The Covenant of Redemption opened.
229
will be; Men may be falfe in their Covenants to God, but God
will certainly be true in his Covenant to men. Hea-
ven and Earth fhall paffe away, rather than there fhall be the
leaft entrenchment upon Gods truth,in the not performing of his
Covenant.
Secondly, The Covenant of Grace is fure in it felf; a Co-
v.nant firme, unalterable, never to be broken; 'tis called an
cverlafting Covenant, Gen. 17. 7. Hebr. 13. 20. a Covenant
that shall stand fast, Pfal. 89. 28. a
Pfal. 89. 28. a Covenant ordered
in all things, and fure, 2 Sam. 23.5.
2 Sam. 23.5. The Covenant of
Grace is fo firmly ratified, that there can be no nulling
of it.
1. God hath ratified it by his Oath, Gen. 22. 16. Hebr. 6. 13, Si non credimus
14, 15, 16, 17, 18. His promife is enough, but furely hs oath Deo promittenti,
must put all out of queftion; there's no room for unbelief, now juranti. Hic-
God hath fworn to it.
at credamusD:0
rom.
2. God hath ratified it by the death of his Son: A mans laſt Amant Seri-
Will as foon as he is dead, is in force, and cannot then be diſanul- pturæ pro pacto
led. The Covenant of Grace is a Teftamentary Covenant,which penere Tefta-
mentum. Aug.
by the death of the Teftator is fo fetled, that there's no altering
of it. Gal. 3. 15, &c. Hebr. 9. 15, 16.
Again, the Covenant of Grace is ratified by the feals which
God hath annexed to it. What was fealed by the Kings ring could
not be altered: Esther 8.8. God hath fet his feal to this Cove-
nant, his broad feal in the Sacraments, his privy ſeal in the
witneffe of his Spirit; and therefore 'tis fure, and cannot be
reverit.
And further than all this, 'tis ratified in and by that Covenant
which hath been now opened; The Covenant of Redemption be-
twixt God and Chrift, fecures the Covenant of Grace betwixt
God and believers. What God promiſes us, he did before pro-
mife unto Chrift, and the Father would not make good his pro-
mifeunto Chrit, if he ſhould not make good his promiſes to the
Saints. And therefore as in other refpects, fo in this alfo, the
Covenant may be faid to be confirmed of God in Christ
Gal. 3.17. with reſpect to that paction and ftipulation that was
betwixt them.
I lay all this before you for the ftrengthning of your Faith, as to
the ſtability of the Covenant of Grace; fo long as that Covenant
ftands,
1
230
The Cavenant of Redemption opened. Serm. 11.
Use 3.
Daven.de mor-
te Chrifti, &c.
ftands, you are fafe; and you fee there's no queftion but that Cove-
nant will ftand,which God hath ſet upon fuch firme pillars. This
promife in the Text, He fall fee his feed, will affuredly bring
every believer into heaven. O that faith might triumph in the
confideration of this, the Covenant of grace is fure." Davids
Faith did fo,when death was in his eye, and affliction in his eye;
Yet he hath made with me an everlaſting Covenant, ordered in
all things, and fure; for this is all my falvation, and all my
defire, 2 Sam. 23. 5. When Faith begins to faint, look up to this
Covenant, and reaſon thus; God will not alter his promiſe to me,
but to be fure he will not alter his promife to his Son. I may fail
in fuch and fuch conditions, but Chrift hath been faith-
ful in all; every childe of God may take much comfort from
this.
In the third and laft place, I would have you to enquire what
this Covenant of Redemption is to you. Here's a blefiled Cove-
nant betwixt the Father and the Son; how far are you and I inte-
reſted in it, or like to receive benefit by it? Was it univerfal that
all men ſhould have an equal fhare in it? Some very learned men
I know tell us of Pactum univerfale betwixt the Father
and the Son; but I crave leave to differ from them.
1. Becauſe that which they make their Pactum univerfale, is
rather a Propofition or a Promife, than a Covenant; as he that
believeth shall be faved.
2. I know not how to believe that there fhould be a folemn Co-
venant betwixt the Father and the Son, upon which never any
man fhould be the better; Did ever any finner get any thing by
this univerfal Covenant?
3. We may preach the Gofpel to all upon an indefinite Propo-
fition, He that believeth ſhall be ſaved, and we need not to affert
an univerſal Covenant, for the univerfal preaching of the Go-
fpel. This was the great reafon that prevailed with thefe worthy
men to affert fuch a Covenant. I know no Covenant but that
ſpecial Covenant into which the feed of Chrift were only taken.
I am loth to fall into the dufty roade of Controverfies; all along
in this Diſcourſe, where I could not avoide them, I have but juſt
croff'd them over, and ſo preſently falne in again into fome more
quiet and private way. ´
Paffing
Serm.it. The Covenant of Redemption opened.
231
Paffing by therefore this univerfal Covenant of men more mo-
derate, and the univerfal Redemption of others who go higher;
I fhall only lay down that which I judge to be a great truth, viz.
That 'tis the Elect only who are concerned in this Covenant:
Such and fuch perfons there were, (individually conſidered)
whom God the Father in his Electing love doth freely give to
Chriſt; for theſe, and only for theſe,doth the Lord Jefus engage
to lay down his life: Redemption on the Sons part fhall be no lar-
ger than Election on the Fathers part, that there may be
a perfect Harmony and Agreement betwixt them in their
love.
So then Beloved, if you would draw down comfort to your
felves from this Covenant, you must finde out this, that
you are
the Elect of God, chofen of him to be Veffels of his mercy be-
fore the world was; Chrift undertook to give his life only for those
whom the Father had first given to him; theſe he only pray'd for,
and therefore furely thefe he only dy'd for.
Paul
You'le ſay I put you upon a very difficult fearch; 'tis true, 'cis
very hard for a man to know his Election,but yet it may be known;
otherwiſe the Apoſtle would never have urged this as a duty upon
Chriftians To make their Election fure, 2 Pet. 1. 10.
knew that the Theffalonians were elected of God, 1 Theff. 1.4.
And he did not know it by Revelation only; No, he gives ano-
ther account of it; he knew it by way of inference from what he
faw of God in them: Ver. 5. For our Gofpel came not to you in
Word only, but also in Power, and in the Holy Ghoft, &c. If
Election may be known by others, why not by our felves?
I grant à parte ante, ſo it cannot be known, fo the book is
elped and fealed, and none can open it, but the Lyon of the Rev. 5. 3. 5.
Tribe of Judah; but à parte poft, by fuch and fuch effects and
operations upon the heart, fo it may be known.
Several of thefe might be fet before you out of the Word, but
I'le only inftance in the grace of Faith. He that believes, is cer-
tainly in the number of Gods Elect, he's a chofen Veffel of mer-
cy. All the Ele&t fhall believe, fooner or later they fhall cloſe
with Chrift upon the termes of the Gospel. John 6.-37. All
that the Father giveth me (there's Election) shall come to me.(there's
Faith) Acts 13.48. As many as were ordained to sternal life, be-
lieved. None but the Elect can favingly believe.
The
232
The Covenant of Redemption opened. Serm.11.
Tit. I. I.
AЯs 15. 9.
The fum of all then for the clearing up of your intereft in this
Covenant of Redemption is this, Have you the precious Faith of
Gods Elet? Are your hearts wrought up to a bleffed accepting of
Chriſt? Have you ever had ſuch a ſenſe of fin and guilt, and mi-
fery, as to go out of your felves, and only to rest upon the Lord
Christ? Do you venture your fouls upon his all-fufficient merits?
James 2. 14. And is this Faith a working Faith, an heart-purifying Faith, a fin-
mortifying Faith, a world-overcoming Faith? a Faith that clofes
with Chrift as a Lord, as well as a Saviour? a Faith that is for
1 John 5. 4. obedience, as well as priviledge? Oh you that have this Faith, go
away in peace, be of good comfort; This everlafting Covenant
betwixt the Father and the Son is yours, your good was promoted
and fecured in this Treaty and foederal Engagement. How much
doth this Covenant ſpeak for the benefit of believers? if
you be
fuch, 'tis all yours. By it you are already brought into a ftate of
Grace; by it you fhall hereafter be brought into a ftate of glory.
Upon this Covenant Chrift now fees you as his feed, upon this Co-
venant you ſhall hereafter fee him as your Saviour face to face un-
to Eternity. To this Father, to this Son, with the Holy Spirit be
glory for evermore.
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THE
Serm.12.
233
THE
COVENANT
OF
GRACE
Heb. 8, 6.
But now hath he obtained a more excellent miniſtry,
by how much alſo he is the Mediatour of a better
Covenant, which was eſtabliſhed upon better
promises.
HE general defign of this Epiftle, is my special
deſign in this Text, viz. to demonftrate to you,
that you live under the best of gracious difpen-
fations; that Jefus Christ our defervedly a-
dored Mediator of the New Covenant, hath
obtained a more excellent Miniſtry; and by the
faithful diſcharge of that Miniftry, more excel-
lent benefits than either Mofes, the Messenger-Mediator
or the Levitical Priefts, the Stationary-Mediators of the Old Co-
venant.
>
Hh
But
234
Serm. 12.
The Covenant of Grace.
But now ] now is not here a note of time, but of oppofition; as
in Rom. 7. 17. now then] i..after the Law received;fo Groins ;
or if you will have it to note the time, 'tis the time of the Go-
ſpel, this laſt time.
Hath he obtained] not by ufurpation, but by election; he
* Anfelm. hath of divine grace freely received.
* Pareus.
* Calvin.
* Dodate.
A more excellent miniſtry ] xelouppès, a Miniſter,is he that doth
fomething at the command of another, Heb. 1. 7. and fo 'tis
faid of Magiftrates, Rom. 13.6. they are Gods Minifters; but
'tis chiefly fpoken of the Prieſts, Nehemiah 10. 39. The Priest's
that minifter; becauſe they offer thofe things that God requires,
they are faid to minifter, Exodus 28. 35, 43. Chrifts miniſtry is
more excellent than the Levitical; he executes it partly on earth,
and partly in heaven; but he amplifies the excellency, chiefly
from the excellency of the Covenant *; and therefore it fol-
lows,
✔
[ By how much also he is the Mediator of a better Covenant; ]
If you take the old Covenant for the whole difpenfation under
the old Teftament, as well Gofpel-promifes as thofe things
which are more ftrictly legal; then we may truly fay, he old and
new Covenant, are for fubftance the fame; and therefore the
Compariſon relates rather to the form, than to the matter of the
Covenant *. The Covenant of grace is difpenfed with more -
titude, clearneffe, and power of the Holy Ghoft, and therefore
it may be called a better Covenant.
which was established upon better promiſes.} ô μaxisa a'ulds iu-
ogaire, no. Chryf. He names that which may moſt affect them
with joy, in faying it is eſtabliſhed upon better promifes. All
Cove ants confift in promifes. The Covenants of Kings
and Princes amongst themfelves, confift in promifes, of either
not hurting, or helping one another; the Covenants of Princes
and people confift in promifes; the Prince promifes justice, cli-
mency, and defence; the people promife love, obedience, and
titude; f
fo in the Covenant of grace, the firft and chief part,
whereo is I will be thy God, and of thy feed and we promife
faith, obedience, and workp; the promiſes of the Old Covenant
run more upon temporal good things; the promifes of the New
Covenant, are chiefly remiffion of fins, fanctification by the Spi-
rit, &c. and the Covenant is faid to be eſtabliſhed; the word
gri-
1
is
+
235
Serm. 1 z.
The Covenant of Grace.
15 νεομοθέτηται, α. d. Legiflatum. Law and Covenant are joyned
together in Scripture; They kept not the Covenant of God, end re-
frfed to walk in his Law, Pfal.75.10. The New Cove-ant con-
taineth certain precepts, which every one must obey that will ob-
taine the promile. Thus you have the meaning of the
words; The Obf.rvation] I shall commend to you, is
this.
The Gospel Covenant (or the new Covenant) is the best Covenant
that ever God made with man.
I will not stay you long in the general notion of a Coveran:;
the word fometimes fignifies an abfolute promiſe of God, wi h-
out any reftipulation; as Gods engagement to Noh, Ger.9.11.
And I will establish my Covenant with you, neither shell all flesh
be cut off any more, by the waters of a flood, neither jhall there any
more be a flood to deftre, the earth. Whatever mans carriage tha.1
So
be, God promiles that he will no more drown the worid.
the promiſe of perfeverance, Heb. 8. 10. This is the Coven t
that I will make with the houſe of Ifrael a t r thofe days, fa'ih the
Lord; I will put my Laws into their minds, and write them in
their hearts : and I will be to them a God, and they sh..ll be to me a
people. Our perfeverance doth not leane upon imperfect grace,
but upon divine favour; but I wave this, and thall fpeak of Cove-
nants, as they note the free promife of God, with reftipulation of
our duty *.
A Covenant is,amicus ftatus inter fede ratos;ſ。 Martin.a friend-
ly state between Allies; 'pray 'confider the feveral Coverants the
Scripture mentions, and they are three; ramely the Narwal,Le-
gal, and Gospel Covenant; the Natural commonly called the
Covenant of Works, that flourished till the fitit fin; the Legal
Covenant that flouriſhed till the Afcention of Chrift, and the
pouring out of the holy Ghoft upon the Apostles, though it began
to languish from Johns preaching, and began to grow old throuh-
out the courſe of Chrifts Ministry; the Gesp / Covenant that
flourisheth from Chrift till the end of the world.
I ſhall ſpeak but little of the firft, fomething more of the ſecond,
but dwell upon the laſt.
1. The Natural Covenant, is that whereby God by the right
of Creation, doth require a perfect obedience of all man-kind
and promiſeth a moſt bleſſed life in Paradife to thoſe that obey
Hh 2
him;
Cancro.
1
236
Serm. 1 2.
The Covenant of Grace.
him, and threateneth eternal death to thofe that disobey him
that it may appeare to all how he loves righteoufheffe and holi-
neffe; how he hates impiety and wickedneffe. In this Covenant
I fhall confider but thefe three things.
1. Gods condifcention, that he would enter into Covenant
with man, God was at liberty whether he would create man or
not; and when God had made this glorious Fabrick, there could
be no engagement upon hin, befides his own goodneffe to keep
it from ruine. Matth. 20. 15. Is it not lawful for me to do what
I will with mine own? but man having an understanding,and will,
to comprehend,and obferve,the Laws given him, had a natural
obligation to duty, which can no way be diffolved, there is no
power in heaven or earth can difoblige man from loving and o-
beying God. Now that God will deale with man not fummo ju-
re, not imperiously, and threateningly; but magna comitate,
that God will deale with man, as with his friend; and though he
may give what Laws he will, yet he will give none but what are
eafe, and yet make them more eafie, by bountifully re-
warding an eafie obedience; this fpeaks wonderful con-
difcention.
2. The fecond thing confiderable in the Natural Covenant is
mans duty, which confifted in the knowledge, and love of God;
whence would have proceeded piety to God, juftice and love to
man, this was mans natural duty; for we muft diftinguish the
duty from the Symbole of duty. Natural duty confifteth in thoſe
things that are good in their own nature, and not in thoſe things
that are only good because God commands them; the Law about
the forbidden fruit, was only for the tryal of mans obedience;
for had not the divine command intervened, it would have been
as lawful for man to have eaten of that Tree, as any other Tree in
Paradife; but,
3. The last thing I fhall mention concerning this Natural Co-
venant, is the Promife of Reward; now that confifted in a per-
petual life, flowing with all manner of good things, agree-
able to the foule and body of man in that perfect e-
Atate.
2. The Second Covenant was the Legal; now the Legal Cove-
nant, is that whereby God did require of the people of Ifrael,obedi-
ence to the Moral Ceremonial and Judicial Law; and to that obedi-
ence,
Serm.12.
237
The Covenant of Grace.
ence, he promised all forts of bleffings in the Land of Canaan; and
to the dif bedient, he denounced most severe curses and death; and
all to this end, that he might bring them to the future Mef-
fiab.
› as in
Here I fhall propofe the fame confiderations
the former Covenant; only fomething more. Therefore
confider:
1. Gods condifcention is fingularly obfervable, that ever he
would enter into another Covenant with man when the first was
broken; this Moſes uſeth as a mighty Argument to perfwade If-
rael to obferve the Covenant, Deut. 4. from the 32. to the 40.
verſe. Ask now of the dayes that are paft, which were before thee,
fince the day that God created man upon earth; and ask from the
one fide of heaven unto the other, whether there hath b.en
any Such
thing as this great thing is, or hath been heard like it. Didever
people hear the voice of God speaking out of the midst of the fire, as
thou hast heard, and live? Or hath God affayed to go and take
him a Nation from the midst of another Nation, by temptations, by
fignes, and by wonders, and by warre, and by a mighty hand, and
by a stretched-out arme, and by great terrors, according to all that
the Lord your God did for you in Egypt before your eyes, &c. thou
Shalt therefore keep his Statutes, and his Commandments,which I com-
mand thee this day, that it may go well with thee, and thy children
after thee, &c.
2. Confider mans duty in the Legal Covenant, and that is obe-
dience to the moral Law; to which was added the Ceremonial Law,
for a Rule and Direction in the worship of God; and the fudi-
cial Law, which was their divine policy for the government of
the State.
All theſe are comprehended in the ten Commandments; but
the more particular their directions were, the more plain was their
duty; and the truth is, it was but need that they fhould have par-
ticular direction, when their Legal Covenant neither admitted of
faith in the Redeemer, nor repentance of fin; for pardon of fin,
and curfe for fin are inconfiftent. Gal. 3. 10. As many as are of
the works of the Law,are under the Curfe; for it is written, Cor-
fed is every one that continueth nos in all things which are written in
the book of the Law, to do them; As many as depend upon the
works of the Law for Juftification, are under the curfe; and the
Hh3
Law
238
Serm. 12.
The Covenant of Grace.
Law diſcovered no other
other way of Juftification but by
Works.
3. The third thing confiderable in the Legal Covenant, is the
promife that God made to thofe that obeyed it, and that was per-
petual happineß in the Land of Canaan.
[By the way to prevent miſtakes, I do not fay, neither will the
Scripture at all warrant any fuch affertion, as that the Fathers un-
der the Old Teftament had only temporal promifes; they had fal-
vation promiſed them, and pardon of fin promiſed them; but
thanks to the Goffel for those promises; the Apoftle tells us,Gat.
3.17. The Covenant that was confirmed before of God in Chrift,
the Law which was foure hundred and thirty years after, can-
not difannull,that it jhould make the promise of none effect; the
Morning Star of the Gofpel Covenant that fhone upon Abra-
ham foure hundred and thirty years before the Legal Covenant
was given, did fhine thorough that dark difpenfation. ]
But to ſpeak of the Legal promifes as Legal, fo they are of
temporal good things, and they were made to works, not to faith;
Rom. 4.4. To him that worketh is the reward not reckoned of
grace, but of debt.
A
4. The fourth thing confiderable in this Covenant which had no
place at all in the former, is a Mediator; Now the Mediator
of the Covenant ftrictly legal was Mofes; for That needed on-
ly a meer man,it not admitting of fatisfa&ion, nor reconciliation,
of mercy, nor pardon; Mofes might ferve as a Messenger to
make known the minde of God unto the people. Deut. 5. 5. I
Stood between the Lord and you at that time, to skew you the
Word of the Lord; in the Natural Covenant, communion with
God was natural unto man, and fo there needed no Mediator.
In the Legal Covenant, man was rather confidered, as what he
fhould be, than what he was; and fo a meer man was able in the
name of the people to promile obedience, and in the name of
God to promife a reward,and this Mofes did; you have both ve-
ry plain in Deut. 5. The people do as it were fay,Go to God from
us upon this Errand; Fer. 27. Go thon nar, and hear all that
the Lord our God fhall fay, and speak thou unto us all that the
Lord our God shall speak unto thee, and we will hear it, and do
it; and God doth as it were fay, Go,difmifs them with this blef
fing if they will be obedient: Ver. 28. 29, 30. And the Lord
?
heard.
Serm.12.
239
The Covenant of Grace.
>
I have
heard the voice of your words when ye spake unto me
heard the voice of the words of this people which they have spe-
ken unto thee, they have well faid all that they have spoken; 0
that there were such an heart. in them that they would fear me,
and keep all my Commandments alwayes, that it might be well
with them, and with their children for ever; Go say to them
Get you into your Tents again; q. d. If they will keep their pro-
mife, affure them I will keep mine,and thus much concerning the
Covenant strictly Legal.
3. The third Covenant is the Gpel-Covenant, and here Belo-
ved, here is (2 Sam. 23.5.) the Everlasting Coven int, crdered
in all things, and fure; This is all our falvation, and all our de-
fire: Here is the better Covenant, eſtabliſhed upon better pro-
miſes! But I muſt explain it, before I admire it The Gospel
Covenant is that whereby God upon the condition propounded of
faith in Chriß, promiſeth remiſſion of fins in his blood, and a
heavenly life, and that for this end, that he might ſhew forth the
riches of his mercy
Here I fhall propofe the fame confiderations as in the former
Covenant, only fill fomething more, and more comfortably con-
fiderable; in the confideration of the perfons contracting, name-
ly, God and man, according to the propofed method.
a mer-
1. Confider Gods gracious condescention. And now Beloved,
that I have named Gods gracious condefcention, were my heart
but duly affected with it, it would conftrain me to ftop, and put
in a large Parentheſis of admiration before I should fpeak a word
more. will God after the loss of the natural communion,where-
in he created man; will God, when man dreads his Majesty,
and trembles at his revenging justice; will God then as
ciful Father, enter into a Covenant of peace with poor undone ſin-
nirs, affrighted with the fenfe of fin and wrath! O the incom-
prehenfible condescention of fuch unfearchabl: riches of ¿race!
that grace flould abound according to fins abounding, when fin
over-flow d all its banks; that God frould make a way thorough
the deep into the heavenly Canaan, never can we enough admire
Such Extafying grace! This is the first thing confide-
rable.
2. The fecond thing confiderable, is the duty which God re-
quires in this Gospel Covenant, and that is Faith; faith whereby
we
* Camero.
240
Serm. 124
The Covenant of Grace.
we embrace the remedy offered us: We want a pardon, and no-
thing but faith can receive it, we want perfect Righteoufneffe,
and nothing but faith can furnish us with it; we want that which
may make this Covenant effectual to us, and make it a bleffing to
us, and nothing can do any of theſe things but faith; faith
is the Antecedent Condition for which the Reward is
given.
>
3. The third thing confiderable in the Gospel Covenant, is
the promise: Now the promise of the Goſpel Covenant is com-
prehended in the word "Salvation; therefore the Gospel is called
the falvation of God: Acts 28. 28. And this is the great bufi-
neffe of Christ to be a Saviour; Ifa. 49.6. That thou mayft be
my (alvation to the end of the earth; when the Angels prea-
ched the Gospel, they thought they could not expreffe their news
in better language, than to tell people of falvation; that muſt
needs be great joy to all people. In fhort, when Goſpel Mini-
fters come clad with garments of falvation, as Heraulds do with
the garments of their Office, then Saints may well fhout aloud
for joy, Pfal. 132. 16.
Pfal. 132. 16. Now this promife of falvation con-
tains all Gofpel promifes in it, but they are reduced to theſe
foure.
1. Fuftification; this is a priviledge which other Covenants
were unacquainted with; and without this what would become of
poor finful man? And this may well be the firft great Goſpel pro-
mife; I might name, not fome Verfes, but whole Chapters to
prove it. Rom. 4. and 5. Gal. 3. and 4. but in a word, if you
would know the preciousness of this promife, Ask thofe that
have but felt what fin is, and they will tell you.
2. The fecond promiſe contained in Goſpel falvation, is Sar-
Etification. Rom. 8. 2, 3, 4. The Law of the Sprit.of life in
Christ bah made me free from the Law of fin and death; for
what the Law could not do in that it was weak through the flesh,
God fending his own Son in the likneffe of finful fleſh, and for
fin condemned fin in the flesh, that the righteousneffe of the Law
might be fulfilled in us, who walk not after the flesh, but after
the Spirit: q.d. The efficacy and power of the fanctifying Spirit
which gives life to believers, frees us from the tyranny of fin and
death; and whereas the Law by reafon of the corruption of our
nature, could not make us pure and perfect, but rather kindled
than
:
Serm.12.
241
The Covenant of Grace.
than extinguished corruption; God hath cloathed his Son with
our flesh, to take away the guilt and power of fin, that his perfect
righteoufneffe might be imputed to us, and fulfilled by us; that
we might not live according to the motion of our finful nature,but
according to the motion of his holy Spirit.
3. The third promife, is the refurrection of the body: You
know the penalty of fin, is the death of foul and body; though
the foul be immortal, yet its being miſerable for ever, may fadly
be called an Eternal death: Now let the guilt of fin be abolished,
and you do therewith abolish the punishment of it; for guilt is
only an obligation to punishment; let fin be pardoned, and the
finner is freed from death; and though believers dye, yet it is as a
corne of wheat falls into the ground, they thereby obtain a mul-
tiplied life. John 6.54. Whose eateth my flesh, and drinketh my
blood, hath Eternal life, and I will raise him up at the laſt
-day.
4. The laft promife is Eternal life, a fpiritual, bleffed,and im-
mortal life in heaven. John 3. 16. God so loved the world, that
he gave his only begotten Son, that whosoever believeth in him
fhould not perish, but have Everlasting life: The Covenant of
Grace is excellently fitted to bring us to the chiefeft good: Now
the chiefeſt good confifts in communion with God; that was bro-
ken by fin, and can never be perfectly recovered, till fin be abo-
lifhed; therefore when the guilt of fin is taken away by Justifica-
tion; and the filthineffe of fin is taken away by Sanctification; and
the penalty of fin taken away by Refurrection; then, what can
hinder our communion with God? when we have once obtained
perfect holineſſe, nothing can hinder us of perfect happineſſe.
Thus you have the promiſe of the Gospel-Covenant, which was
the third confiderable in it.
4. The fourth thing to be confidered in the Gospel-Covenant, is
the Mediator of this better Covenant, and that is Jefus Chrift,
God-man bleffed for ever, through his dignity he hath purchaſed
falvation. Hebr. 9. 12, 14. By his own blood he entred in once
into the holy place, having obtained Eternal Redemption for us;
how much more ſhall the blood of Christ, who through the Eter-
nal Spirit offered himself without spot to God, &c. And he is
not only the Author of Eternal falvation by his merit and efficacy,
but the moſt abſolute example and pattern to us, how we thould
Ii
walk
242
Serm. 12.
The Covenant of Grace.
walk that we may obtain his purchased falvation. Rom. 8. 29.
God did predeftinate us to be conformable to the Image of his
Sonne, that he might be the first born among many brethren.
1 Cor. 15.49. And as we have born the Image of the Earthly,
we shall aljo bear the Image of the heavenly. And this is the
only Covenant whereof Chrift is Mediator; the firft Covenant
needed no Mediator; the Old Covenant as Legal, take it without
its fprinkling of Cofpel, and fo chiefly Mofes, but in all respects
meer men were Mediators; but of the New Covenant Chrift
was Mediator; but this I fhall leave to be enlarged by
another.
5. The fifth thing to be confidered in the Gofpel-Covenant, is
the efficacy of it. I did not fo much as mention the efficacy of
the former Covenants; for there was never fo much as any one
made happy by them; 'tis fadly true, that the threatnings of
puniſhment for the neglect of duty took hold of them; the
threatnings feemed plainly to belong to the nature of thofe Cove-
nants; but in the Gospel Covenant 'tis otherwife; for it is faid,
John 3. 36. Méve abides which fhews that the wrath was
brought upon them by the violation of the former Covenant, he
fpeaks as of that which was upon them already.
{ But yet miſtake not,as if refusing the Gofpel were no fa, or
not punished; they fin more grievoufly, that fin against gapel
love, than they that fin only againft Legal goodneß; but wrath
doth not properly belong to the Effence of the Goſpel. ]
Thus you have the first thing I undertook,namely, the nature of
the Covenant pofitively confidered; the fecond is the compara-
tive excellency of the New Covenant above others: I will be
brief in fhewing its excellency above the Covenant of Works,more
large in fhewing you how 'tis better than the Old Covenant of
Grace.
[Only fuppofe, to prevent miſtakes,that each Covenant is in
its own kind most perfect,and moft accommodated to the ftate of
the people, and to the purposes for which they were in-
flituted
This premiſed:]
1
First, The New Covenant of Grace is better than the Cove-
nant of Nature; I forbear to fpeak of the agreement and diff
rence of them, I ſhall ſpeak only of the excellency of this better
Covenant,
1. The
Serm. 12.
243
The Covenant of Grace.
1. The Covenant of Works was a Declaration of Gods Ju-
ftice, than which nothing can be more terrible to a guilty finner;
but the Covenant of Grace is a Declaration of Gods mercy in
Chrift, and let the overwhelmed confcience fpeak, is not this
better?
2.
The Foundation of the Covenant of Works, was the
Creation of man, and the integrity of his nature; the Four-
dation of the Covenant of Grace, is mans Redemption by Jefus
Chrift.
3. The Promife of the Covenant of Works, was eternal life in
Paradife; the Promife of the New Covenant, is eternal life in
Heaven.
4. The Covenant of Works had no Mediator, no poffibility
of recovering the leaft flip; the New Covenant is ratified in the
blood of the Son of God; 'tis compofed on purpoſe for our
relief *: Thus the New Covenant is better than the Covenant of
Works.
Secondly, The Gapel-Covenant is better than the Old Cove-
nant of Grace. Beloved, you may obferve,I do not fay better
than the Covenant strictly Legal; but better than the whole
Difpenfation which the Jews, and all other Believers lived
under, before Chrifts Incarnation; better than the Old De-
ctrine of spiritual grace delivered by Mofes and the Pro-
phets, openly promifing Eternal life unto the Fathers, and
the Dull people of the Jews, under the condition of perfect
obedience to the Moral Law, together with the intolerable
burdens of Legal rights, and yoke of moft ftraight Mofai-
cal policy; but covertly under the condition of repentance
and faith in the future Meffiah, prefigured in the fhadowes
and types of Ceremonies, that by this forme of Divine
worship and policy, a ftiffe-necked people might partly be ta-
med, and partly be brought to Chrift, that lay hid under
thofe Ceremonies. So that in fhort you fee the Old Testa
or the Old Covenant (for by a Metonymie they are
chiefly one and the fame thing; and the Apoftle plainly fo ex-
preffeth himſelf, 2 Cor. 3. 14. Untill this day remaineth the fame
vaile untaken away in the reading of the Old Testament, which
vaile is done away in Christ; and this) contains thefe three
things.
ment,
>
Ii 2
1.The
* Capests.
244
Serm. 12
The Covenant of Grace.
* Puraus.
}
1. The old kind of doctrine which was openly and principally
Legal; covertly, and leffe principally, Evangelical.
2. The old way of worship,and Legal Prieft-hood.
3. That Mofaical policy which was tyed to one peo-
ple *.
9.4.
This Covenant was made by God to Adam, preſently after the
fall, G. 3. 15. afterward to Abraham and his pofterity, Gen.
17. 1, 2,7,8. The fymbole of this Covenant was circumcifion;
from verle 10. to the 14. I forbear further particularifing to whom
it was often renewed and confirmed, whereupon it is called the
Covenants, Rom. 9. 4. Ephef. 2. 12. Now the New Covenant
of Reconciliation to God by Chriſt exhibited in the flesh, is the
better Covenant. The Goſpel is the Table of the New Teſta-
mént, longè divinior quam fmaragdina Hermetis, far beyond the
Emerauld Table of Hermes, which the Chymifts vainly boaft to
yield the Philofophers ſtone to enrich all perfons; and the Pa-
nacea that cures all diſeaſes; here's the elect and precious ftone.
1 Pet. 2. 6*. But I will come to particulars, only premiſing this
"Crecii Syntag.
Caution.
Caution.
Corba 1.c.
Maccov.l.c.
Let not any thing I fhall fay be interpreted as if I put 'an ho-
file contrariety between the Old Covenant and the New; in fpi-
ritual practice they yield fpiritual help to each other; Fustin
Martyr faith, that grace is not according to the Law, nor against
the Law, but above the Law; therefore they are not adverfa, but
diverfa; the Gospel in Scripture, is called the Law, Ifa. 2. 3. on-
ly 'tis the Law of faith, Rom. 3.27. and the Law of the Spirit,
Rom. 8. 2. therefore when we advance the Gospel, Rom. 3. 31.
do we then make voide the Law through faith? God forbid, yea,
we establish the Law. Gal. 3. 21. Is the Law then against the pro-
miſes of God? God forbid; for if there had been a Law given
which could have given life, verily righteouſneſſe ſhould have been
by the law.
The believers in the Old Teftament, were faved by the free
mercy of God in Chrift. Heb. 9. 15. He is the Mediator of the
New Teftament, and by means of death, for the Redemption of the
1, an'greffions that were under the firft Teftament, they which are
colled, might receive the promise of eternal inheritance. And their
Sacraments and ours, fealed the fame thing, 1 Cor. 10.3,4. They
did all eat the fame spiritual meat, and did all drink the fame fpi-
$
riturl
Serm.12.
245
The Covenant of Grace.
ritual drink, for they drank of that spiritual Rock that followed them,
and that Rock was Christ.
This premifed, I shall now fhew you the excellency of the Go-
ſpel-Covenant.
1. The Gospel-Covenant is a better Covenant than the Legal,
in reſpect of its Original, and manner of patefaction; 'tis true,
they have both one principal efficient caufe; but the Law may
in fome fort be known by nature; it was written in mans
heart at the first, and the character is not wholly worne out; Rcm.
2. 15. The Gentiles fhew the work of the Law written in their
hearts; but now the Goſpel was immediately manifested from
God to the Church alone. Fah. 1. 18. No man hath feen God at
any time; the only begotten Son, which is in the bofome of the Fa-
ther, he hath declared him. Mat. 16. 16,17. And Simon Peter
answered, and faid, Thou art Chrift the Son of the living God; and
Fefus answered, and faid unto him, Bleſſed art thou Simon Bar-
Fona: for flesh and blood hath not revealed it unto thee, but my Fa-
ther which is in heaven; It fo farre tranfcends the capacity of
humane reaſon, that reafon cannot fo much as approve of it, Gerhard, Al-
when it was revealed, without inward illumination, and perfwali- ting.
on of the Holy Ghoft; 1 Cor. 2. 9,10,14,15. Eye hath not feen,
nor ear heard, neither hath it entered into the heart of man, the
things which God hath prepared for them that love him ; but God
hath revealed them unto us by his Spirit; for the Spirit fearcheth all
things, yea, the deep things of God; but the natural man receiveth
not the things of the Spirit of God, for they are foolishneẞe unto him;
neither can be know them, because they are spiritually diſcerned ; but
be that is ſpiritual, julgeth all things; and hereupon it is called the
Nw Covenant; not in refpect of the time, that it had no being
before the incarnation of Christ, but in refpect of the knowledge
of it; the knowledge of the Legal Covenant was born with us,
and it was fore-known to nature; but the Gofpel-Covenant was
wholly new, revealed from the bofome of the Father, it was ad-
miniftre by new Officers, confirmed by ne Sacraments, let in-
to the hearts of people by new pourings out of the Spirit; there-
~fore the Apoſtle prayes, Ephef. 1. 17, 18.* That the God of our * Maccovius.
Lord Jefus Christ, the Father of glory, may give unto you the
Spirit of wisdome, and revelation in the knowledge of him; the
eyes of your understanding being enlightened, that ye may know what
113
25
246
Serm. 12.
The Covenant of Grace.
is the hope of his calling, and what the riches of the glory of his in-
heritance in the Saints. God would never have inftituted the Le-
gal Covenant but for the Goſpels fake, Galat. 3. 24. Wherefore
the Law was our School-master to bring us unto Chrift; The Law
was a ſharp School-master, by meanes whereof, the refractory
and contuinacious minds of the Jewish people might be tamed';
for Rom. 10.4. Chrift is the end of the Law for righteoufneß to ev.-
ry one that believeth.
2. The Gospel-Covenant is better than the Legal, in respect
of the manner of it; the Law was a Doctrine of works, com-
manding and preſcribing what we ſhould be, and what we should
do; Gal. 3. 12. And the Law is not of faith, but the man that
doth them, fhall live in them. But now the Gospel requires faith
in Chrift for righteoufneffe and falvation. Rom. 3.21. But now
the righteou nell'e of God without the Law is manifefted; therefore
faith Auguftine, faith obtaines what the Law commands; we have
*Gerhard, no help from the Law; the condition of the Law is fimply im-
poffible; it finds us finners, and leaves no place for repen-
tance*; and notwithſtanding the ſprinkling of Goſpel that there
was with the Law, yet it was but obfcure. And that ſhall be the
next particular.
* Camero.
3. The Gospel-Covenant is better than the Legal, in reſpect of
the manner of holding forth Chrift in it; though the Goſpel is
one and the fame whereby all Saints are faved in all times; for
there was not one way of falvation then, and another fince. Ats
10.43. To him give all the Prophets witneß, that through his
Name, whosoever believeth in him, shall receive remiffion of funes.
Yet the Doctrine of the Gofpel was more obfcure in the Old Te-
Hmbratili & Rament; partly through Prophesies of things a great way off, and
per fe inefficaci Partly through types; Chrift was wrapt up in shadowes
and fi-
ceremoniarum gures; in the Gospel, the body of thofe shadowes, and the
obfervatione. Truth of those types is exhibited; the Land of Canaan was a type
&c. Amyrald. of heaven; Ifael according to the fleft, was a type of I rael ac-
cording to the Spirit; the fpirit of bondage, of the fpirit of A-
doption; the blood of the Sacrifices, of the blood of Chrift; the
glory of divine grace was referved for Chrifts coming; they had
at moſt but ftarre-light before Chriſts coming *. When Chrift
first came, it was but day break with them; Chrift was at firft but
as a morning ftarre, 2 Pet. 1. 19. though foon after he was as the
Sun
Serm.ia.
247
The Covenant of Grace.
fun in the firmament, Mal. 4.2. The Apoftle faith, Heb.10.1.
The Law having a shadow of good things to come, and not the very
image of the things; and in this refpect it was that the Apostle
faith, the Gospel was promised to the Fathers, but perform'd co
us, Rom. 1. 1,2. It was hid to them, and revealed to us, Rom.
16. 25, 26. and not only by fulfilling of Prophefies, which we
may fee by the comparing of Scripture, but by the Spirit, Ephef.
3.5. The myſtery of Chrift in other ages, was not made known un
to the Sons of men, as it is now revealed unto his holy Apoftles, and
Prophets by the Spirit; They had but a poor diſcovery of Christ,
but we have the riches of this mystery made known unto us, Col.
1. 26, 27*. The old Covenant leads to Chrift, but 'tis a great
way al out; the Goſpel Covenant goath directly to him; their
were numerous birdenfome, and obfcure;
those things that reprefent Chrift to us, are few, eaſie, and
Ceremonies
cleare *.
* Alting.
* Synopf. pur.
4. The Gospel-Covenant is the better Covenant, in refpect of Theol.
the form of it, the promiſes are better promiſes; the promiſes
of the Law are conditio al, and require perfect obedience. Lev.
18.5. refhall therefore keep my statutes and my judgements, which
if a man do, he shall live in them; the condition you fee is im-
poffible. Beloved, 'pray 'miftake not; there is expreffe mention
of eternal life in the Old Teftament, Ifa. 45. 17. Ifrael shall be
faved in the Lord with an everlasting falvation; ye shall not be a-
fhamed, nor confounded, world without end. Dan. 12. 2. Many of
them that fleep in the dust of the earth (ha"! awzke ; ſome to everlá-
fting life, and fame to shame and everlasting con empt; and that
the Law cannot fave us,that is accidental, in reſpect of our d-file-
ment with fin, and our weakneffe that we cannot fulfill the condi-
tion. Rem. 7. 12. The law is holy, and the Commandment holy
and just, and gool; and it is the word of life. A&ts 7. 38. Whe
received the lively Oracles to give unto us; and the Apostle brings
in Abraham and David for examples of Juftification by faith,
Rom. 4. 6, 13. but yet their promifes were chiefly temporal; we
have the promiſe of temporal good things in the New Teſtament,
as well as they in the Old, only with the exception of the Crofs.
Mark 19.29, 30. Verily Ifay unto you, There is no man that
hath left houſe, or brethren, or fifters, or fathers, or mother, or
wife, or children, or lands, for my fake, and the Gospels, but he
>
Shall
248
Serm.12.
The Covenant of Grace.
* Alting.
* Camero.
fhall receive an hundred fold, now in this time, houses, and bre-
thren, and fifters, and mothers, and children, and lands, with perfe-
cutions; that was the exception, with perfecution.
We have three notable advantages in our temporal promiſes,
beyond what they had in theirs.
1. The Old Covenant had ſpecial promifes of temporal good
things in the Land of Canaan, for the preferving of their Mo-
faical policy, untill the time of the Meffiah to be born of that
people, promifes of long life, &c. The New Covenant hath
promifes of all good things neceffary, without any fuch clog.
All good works fhall be rewarded, and he promiſeth to give a pre-
fent temporal reward, in part of payment. Eph. 6. 8. whatſo-
eve: good thing any man doth, the fame shall he receive of the Lord,
whether he be bond or free; and which is more, 1 Tim. 4. 8. God-
lineſſe is profitable unto all, having promise of the life that now is, and
of that which is to come.
2. The temporal good things promiſed in the Old Teftament,
were fymbolical; they prefigured fpiritual benefits by Christ; we
have them without any fuch adjoyned fignifications, Col. 2. 17.
They had a shadow of things to come, but the body is of Christ
They had a more fparing tafle of heavenly good things in
earthly benefits; we have a more ftreight and direct way unto eter
nal life.
3. Promiſes of temporal good things, were in the Old Cove-
nant more frequent, in the New Covenant more rare; and this
I name as their excellency, becauſe they are thrown in, as meer
additions to ſpiritual promifes*. Mar. 16. 33. Seek ye first the
Kingdome of God, and his righteoufneffe, and all these things shait
be added unto you; this for temporal promifes. And for fpiritual
promiſes, which are the best of the Gofpel-Covenant; not only
the conditions of thoſe promiſes are more eafie; for whereas it was,
Do this and live, Gal. 3. 15. now it is, Believe, and thou shalt
not come into condemnation*, Joh. 3. 18. but the condition is al-
fo promiſed, Jer. 31. 34. I will make a New Covenant with the
Houfe of Ifrael, and with the House of Judah; not according to
the Covenant, that I made with their Fathers in the day that I took
them by the hand to bring them out of the Land of Egypt, which my
Covenant they brake, although I was an Husband unto them, faith
the Lord; but this fhall be the Covenant that I will make with the
Нonfe
Serm. 12.
249
The Covenant of Grace.
Houſe of Ifrael; after those dayes, faith the Lord, I will par my
law into their inward parts, and write it in their hearts, and will
be their God, and they shall be my people, and they shall teach no
more every man his Neighbour, and every man his brother, fa-
ing, Know the Lord, for they ſhall know me, from the least of ib wi
unto the greatest of them, faith the Lord; for I will forgive their
iniquity, and I will remember their finnes no more. Gods hearty
good will is herein manifeited. Jer. 32.41. I will rejerce over
them to do them good, and I will plant them in this land aßuredl
with my whole heart, and with my whole foul. If you fay, thefe
are Old-Teftament promifes, and belonged to them to whom
they were ſpoken, and were not only Prophetical, fo as to cɔn-
cern another people*, I grant it. Kem.3.19. We know that what
things foever the Law faith, it faith to them who are under th. Lim.
But they had not that efficacy of the Spirit to make theſe pro-
miſes fo effectual, as was Prophesied and promifed, for the times
of the Gofpel*; Joel 2.28. And it ſkall come to paſſe afterwards;mark
that, afterwards, I will poure out my Spirit upon all fleft, &c.
The meaſure of the Spirit which they did receive, tended mostly
to bondage, Gal.4. 24, 25. but the Spirit is to us a Spirit of
Adoption, Rom. 8. 15. And therefore the Gospel is ſpecially cal-
led the Word of Gods grace, Acts 20. 32. as if all the grace that
God had formerly expreffed, had been nothing in comparison of
this. Rom.6.14. Te are not under the Law, but under grace;
I'c
Law and grace, are oppofed as condemnation and mercy; thus
the Gospel is the better Covenant, in respect of the promises
of it.
5. The Gospel is the better Covenant, in refpect of the effects
of it, the Old Covenant fhews us fix, doth accuſe us, and declares
us guilty before the judgement of God. Rem. 3. 19, 20. That
every mouth may be stopped, and all the world may become guilty
before God; therefore by the deeds of the Law, there shall no flesh
•be justified in his fight; for by the Law is the knowledge of finne.
It fubjects us under the curfe, and condemneth finners, for the
tranfgreffing of Gods commands. Deut. 27. 26. Cu fed be be
that confirmeth not all the words of this Law to do them: and
all the people frall Say Amen. So Gal. 3. 10. it is the ministry of
death, 2 Cor. 3. 6, 7. but now the Gospel that proclaims pardon
of fin, and lifts up with quickening confolation, Ifa. 61. 1, 2. in
Kk
the
*Cilu. Infit.
* Synop ww.th.
1
250.
Serm. 1 2.
The Covenant of Grace.
the Law God is confidered as reproving fin, and approving righ-
teouineffe; in the Gospel, as remitting fin, and repairing righ-
reoufneffe; and therefore the Word of the Gofpel is called good
feed, Mat. 13. 3. The feed of Regeneration, 1 Pet. 1. 23. The
Word of Reconciliation, 2 Cor. 5. 18, 19. The Miniftration of the
Spirit, Gal. 3.2. The Word of faith, Rom. 10. 8. The Word of
life, Phil. 2. 16. The power of God, Rom. 1. 16. That whereby
the righteou effe of God is manifest, Rom. 3. 21. The deftru
ction of unbelievers is not the end of the Goſpel; but that is
Polan, Syntag, through their own fault, eventus adventitius, an accidental event.
God abundantly declares in the Gofpel, that he delights not in the
death of finners, but in the faving tranflation of them by faith
and repentance, from the power of darkneffe, into the Kingdome
of his dear Son. The best effect of the Legal Covenant,
the bringing man into the Gospel-Covenant; and 'pray 'obſerve
how, when it is mcft effectual, it turns over the finner to the
Better Covenant.
is
>
1. It diſcovers fin tous. Rom. 7.7. I had not known fin but
by the Law; but wherefore is it that we know fin at all? that we
might be compelled to feek reparation in the Goſpel-Covenant.
Gal. 3.21, 22. The Scripture hath concluded all under fin, that
the promife of faith in Jefus Chrift might be given to them that
believe.
2. The Old Covenant restrains fin; there is a natural ſtupid-
neffe in mens confciences; but then when the dreadful threat-
nings of the Law till found in their ears, man is fomewhat af-
frighted, and hath fome reli&ancy, though afterwards the Law
of the minde is led captive by the Law of the members, and man
forbears fin, as having a bridle put upon him; Ringente interim,
& intus tumultuante appetitu cor: upto though he be restrained
from fin, yet it is but a kirde of coaction, it ends beft, when it
ends in a spontaneous and vluntary inclination of the minde to
forfake fin, and hate it, and that is the work of the Gospel-Co-
venant.
3. The Old Covenant works for; when fin hath been com-
mitted, ard the raging of the affections are a little appeafed,then
the minde returns unto its felf, and the Spirit that was refifted,
brings to remembrance thofe grievous and unavoidable threat-
nings which the Law denounceth, whereupon there follows μetα-
μέλεια,
Serm.12.
The Covenant of Grace.
µśna, a Legal repentance; that is, a wishing that the Fact more
unde, and that he had not committed the fin that cauſeth that
trouble; but not that he is any better than before; for fhew him
a new temptation, and he prefently runs after it, though under
trouble of minde, and though expectation of wrath, incredibly
full of anguish, doth fting and vex him intolerably. But now
Beloved, where this ends well, there the Spirit infinuates fome-
thing to put him upon panting after a Redeemer, and to get pow-
er againft fin, and this brings unspeakable joy, and begets peace
paſt all underſtanding; thus you fee the best effects of the Law is
the bringing men to the Gospel, which ſhews the fifth excellency
of the Gospel-Covenant.
>
6. The Gospel-Covenant is the better Covenant in
refpest of its objects or perfons taken into Covenant, and
that under a double confideration, their multiplicity, and their
quality.
1. In refpect of the number: The Old Covenant belonged
only to one people; the New, to Jews and Gentiles; Abraham
and his pofterity were taken into Covenant, and all the world be-
fide were excluded; thofe few others that were admitted, it was by
extraordinary grace, and they were as it were planted into Abra-
hams family; but now the partition Wall is broken down, which
as it were, fhut up the mercy of God in the confines of Ifrael:
Now peace is proclaimed to thofe that are far off, as well as to
thofe that are near, that they might become one people; this is
a great myſtery, Colof.1.26.Certainly all may well fay fo,as we are
poor Gentiles, and we are made nigh by the blood of his Croſſe,
Col.1.20,21.
2. The Gospel-Covenant is better in refpect of the quality
of the perfons taken into it; the Law is propofed to wicked, ſe-
cure, and hardened finners. 1 Tim. 1. 9. The Law is not made
for a righteous man, but for the lawleß, and difob:dient, for us-
gedly, and for finners, for unholy and profane, for murderers of
fathers, and murd rers of mothers, for men-flayers, for whore-
mongers, &c. to reftrain and bridle them; but the Gospel lifts up
broken-hearted finners. Luk. 4.18. He hath fent me to heale
the broken-hearted, to preach deliverance to the captives, and re-
covering of fight to the blind, to fit at liberty them that are
bruised, to preach the acceptable year of the Lord: The
Kk 2
Law
252
Serm. 12.
The Covenant of Grace.
Law is to terrifie the confcience, the Gospel is to com-
* Gerhard, 1. c. fort it *.
7. The last excellency I fhall name, is this, the Gofpel-Cove-
nant is every way faultleffe, it is the last and best Diſpenſation
of Divine grace. Hebr. 8. 7. If the first Covenant had been
faulileffe, then fb uld no place have been fought for the second,
as if he fhould lay, the Covenant from Mount Sinai was not
* Grotius. fuch, Qui non alterum poßet eſſe perfectius *; that man could not
defire a better. Hebr. 7. 18, 19. There is verily a difanulling
of the Commandment going before, for the weakneffe and unpro-
fitableneß thereof, for the Law made nothing perfect, but the
bringing in of a better hope did, by the which we draw nigh
unto God; plainly, this is ſo excellent, we cannot defire a
better.
The Old Covenant is abrogated:
1. As to the circumſtance, de futuro, it all related to the fu-
rure Meffiah; Chrift is come, and that confideration therefore
ceaſeth.
2. 'Tis abrogated as to the impoffible condition of perfect be-
dience; the Gospel fincerity of the meanest believer, is better
than the exacteft obedience of the higheſt Legalist.
3. Tis abrogated as to the burden of Legal Ceremonies, Priest-
bood and fhadows; God gave theſe things to them, and the Gospel
to us, as we give (nuces parvulo, & codicem grandi * ;) things
of ſmaller value to a little childe, but a good book to him when he
is grown up. They have loft their Temple,their Priesthood, their
Unction; 'AVTì Tõ ¡epõ Tòv šegròv xu★, &c. We have Heaven
*Chryfoft. for our Temple, and Christ for our Prieft, and the Spirit for our
* Beda.
Unction.
4. The Old Covenant is abrogated as to the yok of Mofaical
policy; we have nothing to do with the fudicial Laws of the
Jews, any farther thin they are Moral, or of a Moral equity:
Luk. 16. 16. The Law and the Prophers were untill John.
Hebr. 7. 12. The Priesthood being changed, there is male of
neceffity a charge of the Law: And thus I have doctrinally
hewed you the excellency of the Gospel-Covenant.
APPLICATION.
1. This retorts wicked mens Reproaches into their own faces.
They
Serm.12.
253
The Covenant of Grace.
f
They cry out against the Minifters of the Gofpel for preaching
terrour to them. Be it known to you, the Gospel is properly
employed in celebrating the mercy of God in the pardon of fin,
and comforting drooping finners; but in your doing what you can
to put out this comfortable light, you force us to ferch fire from
Mount Sinai to take hold of you. 'Tis true, the Law was given
with Thunder and Lightning, and terrible Miracles; the Gofpel
was attested with a comfortable voice from heaven,and healing Mi-
racles; but as finners broken by the Law,needed fome Goſpel-balm
to heal their wounds; fo fecure Cofpel finners need Legal threat-
nings to fright them ont of their fluggiſhnetle, and fleepy fecurity.
If whispers of peace will not awaken them, we muſt cry aloud,to
Air them up if it be poffible, to break off finning, and to minde
falvation. Sirs, 'tis no pleaſure to us to fpeak words unpleafing to
you; you hinder us from work more purely Evangelical, and
which 'tis a thouſand fold more pleasure to us to be converfant a-
bout. Pray take notice that were it not in love and faithfulneſſe
to your fouls, we would never be fo poorly employed, as to be
pelting at your bafe lufts. Do but try us: Break off your foul-
undoing wickednetfe, and you fhall never hear us rate you any
more, you your felves being Judges; ex. gr. Ask a fober man
whether the lafhing of drunkenneffe makes him fmart or not?
Ask a chafte perfon whether the naming of fuch Texts as Prov. 22.
14. The mouth of strange women is a deep pit; he that is ab-
horred of the Lord (hall fall therein. Frov. 23. 27. An whore
is a deep ditch, and a strange woman is a narrow pit; reproach
him? in fhort; Ask one that's confcientious, whether he thinks
the Miniſter hath a spite at him in his Sermon, becauſe he names,
1 Cor. 6. 9, 10. Know ye not that the unrighteous fhall not in-
hit the Kingdome of God? Be not deceived; neither Fornica-
tors, wir Idolaters, nor Adulterers, nor Effeminate, nor Abuſers
of themselves with mankind, nor Thieves, nor Covetous,
Drunk irds, nor Revilers, ner Extortioners shall inherit the
Kingdom of God. Alas! all thefe will tell you they have no ſuch
thought, nor any caufe for any fuch thought; through grace they
abhorre thefe fins, and wonder that any are fo beforted as to
quarrel with a Minister for fpeaking against them. You fee
then, 'tis your confciences that reproach you, and not the Min -
Aters of the Goſpel.
Kk 3
nor
2. Here's
254
Serm. 12.
The Covenant of Grace.
2. Here's matter of Admiration, Admiration of Gods rich
Grace, and unparallel'd Providence to us; that God fhould caft
our Lots into fuch places and times, wherein we enjoy the best
of the best gracious Difpenfations. Acts 17. 26. God hath
made of one blood all Nations of men for to dwell on all the face
of the earth, and hath determined the times before appointed, and
the bounds of their habitation. God hath been pleaſed ſo to dif-
pofe of Chrifts little flock, that there thall be fome in all times
of the world, and in all places of the world, where he makes
known his Name, to be the falt of the Earth. But now for us
to be ſo diſpoſed of, that among the feveral thousand years of
the worlds continuance, and among the innumerable millions of
places of the worlds Inhabitants; that we fhould be brought
forth in fuch a nick of time, and in fuch a fpiritual Paradif of
place, that there's none in the world to equal it! Sirs, what doth
this call for? what fhall we render to the Lord for this
(I know not what to call it, 'tis fuch) unfpeak ble love? Belo-
ved, I muſt both give,and take time to anfiver this question; And
O that you,and I may give a futable anſwer to it. I know not at
preſent what to say to it, unleffe we could, as overcome by it,faint
away in a love-fickneß into the bofome of ourdearett Jeſus; that
Cant. 2. 4, 5, 6. feeing he hath brought us where we may not only
tafte a draught out of a Bottle, but are brought to the great Veffels
of ſpiritual comforts, where we may not only enjoy Christ a lit-
tle, but even to ſpiritual extafie. O that we now as finking down
in a Swoun, and as unable to fland under the thoughts of fuch
love, might be even ftrowed and boulftered up with the comfor-
table doctrines of the Gospel-Covenant, and all through impati-
ence of love. The love of God to fuch inconfiderable perfons,
fhould carry the foul out of it felf, to do more than languish with
defire after more extafying communications; fo that none but
Chrift with his right hand of Divinity, and left hand of Humani-
ty may be acceptable to us to embrace us. O Chriftians, I fhould
be glad to fend you all home heart-fick of love to Christ.
But,
3. By way of Inference; Every one of you that is not in the
Goffel-Covenant, is in a dreadful ftate; 'tis your own wilfulneſſe,
you will not believe the Gofpel. Though 'tis through Divine
Grace that perfons do clofe with the Gospel, yet it is your own
fir
Serm.12.
255
The Covenant of Grace.
fin you do not clofe with it, for you are willing to be tran-
gers to it, you are willing to enjoy your lufts, which you muſt
part with, if you embrace it. You may obferve the dreadful
eftate of perfons out of Covenant in these three parti-
culars.
1. The fin against the Gofpel- Covenant is moft dreadful.
This fin hath the guilt of all other fins in it. John 15. 22. If
I had not come and spoken unto them, they had not had ſin, but
now they have no cloke for their fin. Sidom and Gomorrah,
Publicans and Harlots go into the Kingdome of heaven, before
thoſe that refuſe the Gofpel. God the Father invites men to the
Marriage Supper; nay, you are woned and entreated to be Chrifts
Bride: You make light of it,you have the profits and the pleaſures
of the world,to take up your thoughts, you will not be perfwaded
to believe that Chrift is better than your lufts; you will not be beat
out of it, but that a bag of gold, is better than a Crown of glo-
ry; but that a filthy luft, is better than communion with God,but
that the Divels flave and fool, is better than to be Gods Childe
and Darling; Is this your choice? Then confider,
2. The penalty for the contempt of this Goſpel-Covenant is
molt dreadful. Führ 3.19. This is the condemnation that light
is come into the world, and men love darkneſſe rather than light;
this brings perfons under the very utmost of the wrath of God.
1 Theſſ. 2. 16. when the Jews finned againſt the Legal Difpenfati-
on, then Dan. 9. 12. Daniel complains, Under the whole hea-
vens hath not been done as hath been done upon Je ufalem; but
what now will become of thoſe that refuſe the Gofpel? Heb. 10.
29. Of how much forer punishment, fuppefe ye,ſhall be be thought
worthy, who hath trodden under foot the Son of God? Can any
thing be worse than to dye without mercy? yes, faith the Apo-
fle; whats that? nay, he leaves it to your confideration, as being
unpoffible to be expreffed. To poure contempt and fcorne upon the
pretious blood of Christ, wherewith the Covenant betwixt God
and his people was made, and ratified; to offer a fpiteful affront
unto the Spirit of God, by contemning,and oppofing his gracious
motions; O what remains for fuch perfons but a dreadful expecta-
tion of Gods terrible Judgment! But there's a third thing that I
would have you confider, which is fenfibly more dreadful than ei-
ther of thefe.
3.The
256
Serm. 12.
The Covenant of Grace.
3. The fentence against Gospel-Covenant breaking is most ir-
reversible and peremptory, mercy, and grace, and patience, and
compaflion, when thefe are abufed, all thefe become the finners
enemy; for that which is ordained a life, to prove death unto
them, oh this is dreadful! for the blood of Chrift to cry to hea-
ven againſt finners, this is dreadful! this made Christ to weep o-
ver ferufalem, Luke 19. 40. 41. Thefe perfons paffe judgment
upon themſelves, though not with their lips, yet with their lives;
they pronounce themfelves unworthy to be faved, Acts 13. 46.
O Sirs, I beseech you confider, though perfons brake the Cove-
nant of Works,there was falvation to be had by another Covenant;
but if this be violated, there is no other Covenant to relieve
this: The Gospel-Covenant is our Refuge, when the other Co-
venant purfues us. Hebr. 5. 18. Contemptuous carriage againſt
Grace is beyond all help; I beseech you therefore take heed of
finning againſt Gofpel-light, and Gofpel-love. O you will have
that fting of conſcience that no other finners in the world have,
that have not refufed a Redeemer. Beloved, I would I could fay,
with due meltings of heart, it grieves me for you, to think how
many hundreds in this Congregation are yet without Chrift, being
Aliens from the Commonwealth of Ifrael, and frangers from the
Covenant of promife, having no hope, and without God in the
world, Ephef. 2. 12. O Sirs, do you know whit you do, when
you cocker your lufts in defpight of Chrift? Can you hear Ser-
mons, and go on in fin? You do well to hear, but you make a
defperate adventure, to do what you know, difcovenants you
from God, and hazards your eternal feparation from God.
Beloved, I must be plain with you; I beseech you confider
how Jews and Pagans, and Divels will rife up in judgment a-
gainst you.
1. The few may fay, I had a Legal yoke upon me,which neither
I, nor my Fathers were able to bear; Chrift invited me only into
his Garden of Nuts, where I might fooner break my teeth with
the hard Shell of Ceremonies, than get to the (little more than
bitter) Kernel of Gospel promifes; you have thofe promiſes in
abundance with more eafe. Cant. 6. 11. q. d. Their Nuts were
ripe, but their Pomegranates full of ſweet Kernels of Goſpel-
grace, were not then budded. The few may complain, that in
the beft of their Sacrifices the Smoak fill'd their Temple; 'fmoak
only
Serm.12.
257
The Covenant of Grace.
Only to provoke them to weep for a clearer manifeftation. 2 Cor.
3.14. Thofe of the Jews that were most enraged against Chrift,
yet had they known him, they would not hive crucified the Lord
of glory. 1 Cor. 2. S. The Jew may fay, Though we could but
groap after Chrift, your eyes are dazled with his glory: We had
but the Old Edition of the Covenant of Grace, in a Character
very darkly intelligible; you have the Lift Edition with a Com-
mentary of our Rejection, and the Worlds Reception, and the
Spirits Effufion; you have all that heart can with! Oh had we but
one of your days of the Son of man, we would not have finned
againſt fo great falvation! Sirs, what do you think your conſcien-
ces will be forced to reply ?
O true, true, muſt the Gospel-fianer ſay; I have known,own'd,
and profeffed Chrift, and have been angry with Ministers
and Friends, when they did but question my being in Co-
venant; but I have not in any measure walked worthy of
the Gospel. But I paffe by the few; let's hear what the Pa
gan hath to fay againſt you.
2.1 perish Eternally,may the poor Pagan fay,without all poffi
bility of Reconciliation, and have only finned against the Cove-
nant of Works, having never heard of a Gospel-Covenant, nor of
Reconciliation by a Mediatour. Alas! fhould I have improved
my Naturals to the higheft, Reconciliation by Christ could ne-
ver have entred into my head. Oh had I heard but one Sermon!
had Chrift but once broke in upon my foul, to convince me of my
undone condition, and to have thewen a righteoufneffe unto me;
but woe is me I never had fo much as one offer of
Grace!
>
But ſo have I, must you say that refuse the Gospel; I have,
or might have heard thousands of Sermons; I could ſcarce
eſcape hearing one or other, fhewing me the danger of my
fin, and my neceffity of Chrift; but notwithstanding all I
heard, I wilfully refolved, I would have nothing to do with
him, I could not indure to bear strictneſſe prest upon me; it
was all the hell I had upon earth, that I could not fin is
quiet.
L 1
3. Nay,
258
Serm. 12.
The Covenant of Grace.
3.Nay, may the Divel himſelf fay; 'tis true, I was ever ſince
my fall maliciouſly ſet againit God: But alas, fo foon as ever I
first finned, God kick't me out of heaven, and told me he would
never have mercy on me. And though I liv'd in the time of all
manner of gracious Difpenfations; Ifaw Sacrifices offered, and
Christ in the flesh, and the Gospel preached; yer how could this
choole but enrage me the more, to have God as it were fay, Look
here Satan, I have provided a remedy for fin, but none for
thine! this fet me upon revenge againft God, fo far as I could
reach him. But alas, alas! had God ever entred into any Cove-
nant with me at all; had God put me upon any terms, though
never fo hard, for the obtaining of mercy; had Chrift been but
once offered to me, what do you think would I have done?
would I have hearkened to any thing you could fay,
to Refufe Chrift and Salvation?
Could you, or all
the Angels in heaven have kept me from minding Chriſt ?
But,
Wee to me, may the Gofpe-finner fay: I have as good a
Remnant of the Covenant of Works in my nature, as
the Pagans have. I have all the difcoveries of God in
the Legal Covenant, that the Jews ever had. I am un-
der a Better Difpenfation than the Divels were under
before their Fall. The Gofpel of Grace is urged upon me.
And therefore, O for Jew! whatever may be faid a-
gainst thy breach of Covenant, there's a thousand fold
more to be faid against mine. O poor Pagan ! whatever
is to be faid against thy breach of Covenant, there's ten
thouſand fold mere against mine. O wretched Divels!
whatever may be faid against your finnes, there's
infinitely more to be faid against mine. I am the
maft Foolish, Mad, Wilful Rebel that ever waged war
with the grace of God.
irs, Is all this nothing to you? Can you hear thefe things
quietly? I know you dare not think them over again,and fin at the
fame rate as before;if you think your fouls any thing worth,or hea-
ven and glory any thing worth,now offer up your felves toChrift in
the
Serm. 12.
259
The Covenant of Grace.
>
the Goſpel-Covenant. Thus much for the firit Inference, That
their eftate is dreadful that are not in the Goſpel-Co-
venant.
The fecond Inference is this; That their eftate is con-
fortable that are in the Goſpel-Covenant; I will only inſtance in
two things.
1. The weakest and poorest faith, and fervice, is accepted
through Chrift in the Gofpe -Covenant. The Covenant of
Grace is made to poor, weak, finful, fraile man through a Mc-
diator; God doth not expect that we should be perfect here:
Poor Chriftians have more ado to pardon themselves, than to
have God to pardon them. They quarrel more with themiclves
for want of holineffe, than God quarrels with then for it. Be-
loved, here are ſome comfortable Riddles of Grace for you to
refolve. The Covenant is meerly of Grace, Grace runs through
all the veins, and arteries of it; all the life, blood, and ſpirit
of the Covenant,are Grace, Grace, through Jefus Christ. And
yet Beloved, though it be wholly of Grace, it is of Debt by be-
ing a Covenant; God is pleaſed to enter into Bond to make
good his Deed of Gift. What God doth for the heires of
promife, it is no more than what is debt to Chriſt, and
what through him he is graciouſly engaged for us. O the com-
fort of being in Covenant with God! you will fay fo indeed if
adde,
you
2. This Goſpel-Covenant is fo made,that it can never be difa-
nul'd. Alas, we do not know where, nor how to make a Cove-
nant fure in the world; he that is my friend to day, may be my
enemy to morrow; his Bond may be good to day, and may be to
morrow infoluble. There are ways more than we know of to e-
vade the strictest Covenant, to difanull the strongeſt Oath; but
now God hath fworn by himſelf,(Hebr.6.13.) that he will cer-
tainly bleſſe thoſe whom he takes into Covenant with him. God
hath (worn
orn by his holineſſe, Pfal. 89. 34, 3.5. As if he thou'd
fay, Let me not be accounted a holy God, if I break Covenant
with any of my people. Nay, he fwears by his life, Ifa.49.18,
18. The Prophet fpeaks there of Sion, as of a Mother-City, and
of multitudes that thould be brought home to her by the Ministry
of the Goſpel, and that they fhall be as Fewels and Ornaments
matter of much honour to her by their e dowments with ſpiritual
LI 2
graces:
260
Serm. 12.
The Covenant of Grace.
graces: Thus Gofpel-Covenanters fhall be qualified. But you
will preſently fay, there is no danger of Gods breaking Covenant,
all the danger is on our part; but Chriftians, there is not fo much
danger on our part, as many fear; it is not every fin that pre-
fently breaks the Covenant; a wife may be foolish and paffionate,
yet the marriage is not thereby broken. And when we do flip into
Covenant-breaches, Chrift is ready to pardon us, and the Spirit
of Christ ready to piece up our breaches. Provided that we do but
make conſcience in the whole courſe of our lives to keep Cove-
nant with God. Chriftians, I hope by all that hath been ſpoken,
you will be perfwaded to enter into Covenant, and to keep Co-
venant with God; if fo, I have my End, and ſo hath my
Sermon.
8/88888888838888888888888888888
90
THE
Serm.13.
261.
*************
THE
Mediatour
OF THE
COVENANT,
Deſcribed in his
Perfon, Natures, and Offices.
1 Tim. 2. 5.
2.5.
And one Mediator between God and men, the Man
Christ Jesus.
Ommunion with God is our only happineffe;
'tis the very heaven of heaven, and 'tis the
beginning of heaven here on earth. The on-
ly foundation of this communion, is the Co-
venant of Grace; and 'tis the great excellen-
cy of this Covenant of Grace, that 'tis efta-
bliſhed in ſuch a Mediator, even Jeſus Chriſt.
And one Mediator between, &c.
This Epifle (as to the fubftance and main defign of it) is a
fhort
262
Serm. 13.
The Mediator of the Covenant,
di modus ac
fhort directory unto Timothy, how he might faithfully discharge
that great Office to which the Lord had called him in the Church
of Ephefus. In the first Chapter, he inftructs him concerning
the doctrine he ſhould Preach. In this Chapter concerning the
perfons for whom he ſhould pray.
1. More generally. For all men, ver. 1. i. e. men of
{ "all ranks, conditions,and Nations in the world. ver. 2.
2. Particularly, and eſpecially for Magiſtrates, ver. 2,
The Magiftrates of thofe times, were not only Pagans, but
Diverfus oran- Perfecutors; ftrangers to Chrift themfelves, and enemies to e-
Scopus in diver- very thing of Chrift in others, yet pray for them. There are in-
fis hominum ge- deed fome perfons, whom Chrift leaves out of his prayers, Joh.
neribus accurate 17. 9. and would have us leave out of ours, 1 John 5. 16. But
obfervetur. Non yet thus far we may and ought to pray for all men, the worst of
enim quiduis
men, that the Lord would either make them truly good, or elfe
pro quovis oran.
reftrain them from doing evil; that he would either fhew mercy
dum cst quia
fic precatio no- to them in their own foules, or elfe keep them from being in-
stra divine vo• ftruments of miſchief unto others. That under them, you may
luntati repus lead a quiet and peaceable life, in all Godlineffe and Ho-
Vo. ft.in loc, nesty.
naret. Conrad.
in loc.
+
The er couragements unto prayer in this extent, are,
Non omnes fine 1. The good will of God to all men, ver. 4. i.e. men of all
difcrimine, fed ranks and degrees; for though God by his preceptive Will com-
ex omnibus of mands every individual man in the world, to mind his falvation,
dinibus. Pare. Acts 17. 30. and by his approving Will, delights in faving loft
creatures; nay, though he vouchfafe to all men, fo much grace
as will leave them inexcufable in their neglect of falvation: yec
can we not from hence ftretch the grace of God into that unli-
mited and boundleffe univerfality, as the Pelagians do from this
Scripture; for did God peremptorily and determinately Will
the falvation of every particular perfon in the world, mans ftub-
bornneffe could not be too ftrong for God, nor could our impo-
rency refift his Omnipotent Will.
2. The Mediation of Chrift, which lies open to all
make use of; as God is not the God of Fews only, but of the Gex-
tiles aljo, Rom.3. 29, 30. fo is Chrift a Mediator for all.
men to
And one
Mediator, &c.
In
Serm. 13. deſcribed in his Perfon,Natures, and Offices. 263
In the words
1. The only way of friendly intercourfe between
God and man, 'tis through a Mediator.
2. The only Mediator between God and man, one
Mediator, the Man Christ Jesus.
1. The only way of friendly intercourfe between God and mán,
'tis through a Mediator; that's implyed. Whether man in the
ſtate of innocency needed a Mediator, is difputed among per- Leg.pag. 133.
Burgeffevind.c.
fons learned and fober; but in his lapfed ftare, this need is ac- 134 135.
knowledged by all. God cannot now look upon men out of a
Mediator, but as Rebels, Traytours, as fit objects for his Vin-
distive wrath. Nor can men now look up to God but as a pro-
voked Majesty, an angry Judge, a confuming fire. And there-
fore were not it for a Mediator, (i.e. a middle perfon interpo-
fing between God and us who are at variance, to procure re-
conciliation and friendſhip, as the word moins imports) we
could not but fo dread the prefence of this God, that like our
firft Parents (in that dark interval 'twixt their finning, and the
fuccour of that promife, Gen. 3. 15.) we thould have endea-
voured to hide our felves what we could from the prefence of the
Lord.
2. The only Mediator between God and men. One Mediator,
i.e. but one. Papilts acknowledge one Mediator of reconciliati-
o, but contend for many of interceffion. But as God (in the for-
mer part of this verfe) is faid to be one God by way of exclufion
of all others; fo is Chrift faid here to be one Mediator, i. e. but
one.
His Nature, The
MAN.
This Mediator is here defcribed partly by His Names, Chrift
Fejus.
1. His Nature, the man, i.e. that eminent man; fo fome;
he that was made man; fo others.
Object. But why is this Mediator mentioned in this Nature
only?
he
Anfw, 1. Negatively: Not by w y of diminution, as if
were not God as well as man, as the Arians argue from this
Scri-
Gen. 2.8.
Singularis ille
homo, l'orft. Pa-
factus eft homo.
raphy, in loc.q i
Vufioe£th ope
264
Serm.13.
The Mediator of the Covenant,
folus Deus eft
Scripture, nor as if the execution of his Mediatorfhip, were ei-
In Christo non ther only, or chiefly in his humane Nature, as iome of the Pa-
Mediator ac pifts affirme, though others of them deny; as Cornel. A Lap. in
folus home, fed loc. afferting Chrifts Mediatorship fecundum utramý, naturam,
according to both Natures.
Deus-homo.
2. Pofitively, to prove that Jefus Christ was the true Meffiah
whom the Prophets foretold, the Fathers expected, and who had
in that Nature been fo frequently promiſed; as in the first Go-
ſpel that ever was preached, Gen. 3. 15. he is promiſed as the
feed of the Woman. Befides, the Apoſtle mentions Chrift in this
Nature, only as an encouragement to that duty of Prayer he
had before perfwaded; to the like purpoſe he is mention'd in this
nature only, Heb. 4. 14, 15, 16.
2. His Names, Chrift. Jefus, this was his proper Name;
Chrift, his appellative Name.
Jefus.
Jefus; that denotes the work and buſineſſe for which he came
into the world, as appeares from the reafon which the Angel
(that came from heaven as an Herauld to proclaim his incarnati-
on) gives of the impofition of this Name. Thou shalt call his
Name Jfus, fr he shall fave his people from their fins. This
Name, though it be given to others in Scripture, yet to him e-
minently; to them as types of that compleat Saviour who
hould come after them and fave his people from their
finnes.
Chriſt; that denotes the feveral Offices, in the exercife where-
of he executes this work of falvation. Chrift in the Greek, be-
ing the fame with Meffiah in the Hebrew; .. anointed. Under
the Law, the folemne ordination, or fetting apart both of things
and perfons to ſpecial fervices, was by anointing; thus we read
of three forts of perfons anointed, Kings, Priefts Pro-
phets; and in refpest of all thefe Offices, Jefus is called
Chrift.
>
From the words thus briefly explained, arife thefe two Ob-
fervations.
1. That there is now no other way of friendly communion be-
tween God and man, but through a Mediator.
2.That
Serm.1 3. deſcribed in his Perfon,Natures,and Offices. 165
2. That there is no other Mediator between God and man, but
Jefus Chrift.
Ifa.6.3. with
Gen. 3. 5.
I
Dor. 1. That there is now no other way of friendly commu-
nion between God and man, but through a Mediator; and indee1
confidering what God is, and withal what man is; how vaftly dif
proportionable,how unspeakably unfuitable our very natures are
to his, how is it poffible there fhould be any ſweet communion
betwixt them, who are not only fo infinitely diftant, but fo ex-
treamly contrary. God is holy, but we are finful, in him is no-
thing but light, in us nothing but darkneffe; in him nothing that's 11h.1.5.with
evil, in us nothing that's good; he is all beauty, we nothing but Eph. 8.
deformity; he is juftice, and we guiltineffe; he a confuming Rom.7. 18.
fire, and we but dried ftubble; in a word, he an infini ely and
incomprehensibly glorious Majefty, and we poor finful duit and
afhes, who have funk and debafed our felves by fin, below the
meanest rank of creatures, and made our felves the burthen of
the whole Creation; and can there be any communion, any
friendship between fuch? Can too walk together, except they be a- Amos 3.3.
greed? And what agreement can there ever be but through a
Mediator?
If ever God be reconciled to us, it must be through a Mediator;
becauſe of that indifpenfible neceffity of fatisfaction,and our inabi- Rom 3.7.
lity to make it.
If ever we be reconciled to God, it muſt be through a Media-
tor, becauſe of that radicated enmity that is in our natures to e-
very thing of God, and our impotency to it; and thus in both
refpects, that God may be willing to be a friend to us, and that
we may not be unwilling to be friends to him, there needs a
Mediatour, 2 Cor. 5.19. compared with Joh.14.6.
Doctr. 2. That there's no other Mediator betwen God and man
but Jefus Chrift. And one Mediator, i. e. but one. The fond-
Opus eft Medi-
neffe of Papifts in their multiplicity of Mediators, not only un- atore ad Medi-
to God, but to our Mediator himself, having no other foundation atorem istum.
than only their fuperftition, cannot be of moment with them, Bernard p. 262
who labour to be wife according to Scripture. That thofe mem-
Leo,1,Papa.Ro-
man Epist.83.
bers of the Church who are contemporary here on earth, do in-
at Paleftinos
deed pray for one another, cannot be denied; but that they are Epifcop.c. 4.
therefore Mediators of Interceffion, hath been denied by the
more Antient Papifts themselves. This Title of Mediator, is
Mm
through-
266
Serm. 13
The Mediator of the Covenant,
throughout the New Teftament appropriated unto Chrift, Heb.
8.6. Heb. 9. 15 Heb. 12. 24. and indeed there's none elfe
fit for fo high a work as this, but only he.
Refol. 1. The fingular fuitableneffe of his perfon to this emi-
nent employment. To interpofe as a Mediator betwixt God and
men, was an employment above the capacity of men, Angels,or
any creature; but Jefus Chrift in refpe&t of the dignity of his per-
fon, was every way fuited for this work. Which you may take in
thefe four particulars.
1. That he was truly God, equal with the Father, of the fame
nature and ſubſtance; not only quán, but iμws, of the
like nature, but of the fame nature, as is excellently cleared by
that famous Champion for the Deity of Chrift againſt the Arri-
ans, Athanafius. Col. 2. 9. In him dwelleth the fulneß of the
Νοκ παν το
God-head bodily; 'tis not the fulneffe of the Divinity, but of the
πλήρωμα θειο-
TATOS fed Osór- Deity; thereby intimating an identity of effence with God the
Tos non divini- Father, and holy Ghoft. Though the Divine effence be after a
tatis fed deita feveral manner in the feveral Perfons of the bleffed Trinity; in
tis.D.Prideaux, the Father ayevviros without receiving it from any other; in the
· fasc.p. 76. Son by an eternal generation; and in the holy Ghoft by procee-
ding: yet 'tis the fame effence of God, that is in all three per-
Tylen. Syntagm. fons; becaufe fuch is the infinite fimplicity of this effence, that
Lafordhis plain it cannot be divided or parcelled. Thus Chrift (not to ſpeak a-
mans fenfes
ny thing concerning the other perfons) is ftiled fo the Son of God,
exerciſed.p.82. as one equal with the Father; for upon this it is that the Jews
ground their charge of blafphemy against him, that he faid God
was his Father, making himself equal with God, Joh. 5. 18. The
force of their reafon lies in this; the natural Son of God is truly
God, and equal with God; as the natural fon of man is man, e-
qual, and of the fame fubftance with his father. Angels and men
are the Sons of God by Adoption, but Chrift is the natural Son
of God, the only Son of God, and therefore truly God. I and
my Father are one, Joh. 10. 30. he thought it no robbery to be e-
qual with God, Phil. 2. 6. For the further confirmation of this,
take thefe Arguments.
p.401.
Lyford.p.93.
1. He whom Scripture honours with all thofe Manies which
are peculiar unto God, mult needs be God. That Chrift hath
thefe Names afcribed to him, appeares from thefe inftances. He
is not only tiled God, the Word was God, Joh. 1. 1. but God
with
Serm. 2.3.de fcribed in his Perfon, Natures,and Offices. 267
with ſuch additional difcriminations, as neither Magiftrates (who
becauſe they are Gods Deputies and Vicegerents here on earth, Pfal.86.
are fometimes called Gods) nor any creature is capable of. The
great God, Tit. 2.13. The true God, 1 Joh. 5: 20. The mighty
God, Ifa. 9.6. Over all, God bleẞed for ever, Rom. 9. 5. The
Lord of glory, 1 Cor.2. 8. The Lord from heaven, 1 Cor. 15. 48.
Yea, that great Name Jehovah the Lord (or Jehovah) our righte
oufneffe, fer.23.6.
I
2. He in whom are thofe high and eminent perfections, thofe
glorious attributes, of which no creature is capable, mult needs
be more than a creature, and confequently God.
1. He that is Omnipotent, whofe power is boundleſſe and un-
limited, muſt needs be God. The higheft power of creatures hath
its non ultra, Thus far may it go, but no further; but Chrift is
faid to be Almighty, Rev. 1. 8. The Lord God Omnipotent
Rev. 19.6.
2. He that is Omnifcient, that fearcheth hearts, that hath a
window into every mans breaft, that can look into all the rooms
and corners of our fouls, that can fee through all thofe Veils and
coverings, which no creature-eye can pierce, muft needs be
God; and theſe are the excellencies afcribed to Chrift. He need-
ed not that any ſhould test ifie of man, because he knew what was in
man, Joh. 2.25. I am he which fearcheth the heart and reines,
Rev. 2.23. He knew their thoughts, Luke 6. 8. fo Mark 2. 8.
Foh. 13.19, &c.
3. He that fills heaven and earth, and all places with his pre-
fence, muft needs be God; and thus was Chrift in heaven,
while he was on earth. The Son of man which is in heaven, Joh.
3.13. That where I am, Joh. 14. 3. Chrift as God, was then in
heaven, when as man, he was on earth. So as God he is ftill on
earth, though as man he fits at the right hand of God in hea-
ven. I will be with you to the end of the world, Mat-
thew 28.20.
4. He that is immutable and eternal, muft reeds be God. The
heavens are the work of thy hands; they thall perish,but thou shalt
endure, &c. but thou art the fame, and thy years hall have no
end, Pfal.102.25,26,27. fo is Chrift the ever lafting Father, Ifa.
9. 6. The fame yesterdy, to day, and for ever, Heb.1 3.8.
Mm2
5.He
268
Serm. 13.
The Mediator of the Covenant,
5. He that hath life in himself, and is the fountain of life to
others, muſt needs be God; and thus is Chrift the Prince of
life to others Acts 3. 15. and hath life in himselfe
Joh. 5.26.
>
3. He to whom thofe works of infiniteneffe are afcribed, to
which no leffe a power is fufficient than that of Omnipotency, he
muft needs be more than a creature. He that laid the foundati-
on of the earth, that by a word commanded all things out of no-
thing, that preferves them from mouldring, and finking into
their first nothing again; that could pardon fin, deſtroy him that
Mark 2.5,7,8, had power of death, fubdue principalities and powers, Redeem
his Church, carry his people triumphing into heaven; he muſt
needs be God. And all thefe works of infiniteneffe are afcribed
to Chrift; the work of Creation, without him was nothing made
of all that was made, Joh. 1.3. Of confervation, Upholding all
things by the word of his power, Heb.1.3. of redemption, which
he purchafed with his blood, Acts 20.28.
9,10, &c.
Heb.2.14.
4. He whom Angels adore, before whom the highest and beſt
of creatures fall down, giving that worship which is peculiarly
due to God, muft needs be more than a creature; and thus it is
to Chrift. Let all the Angels of God worſhip him, Heb. 1.6. ſo
Mat. 2.11.
I might adde the equality of Chrift in all thoſe folemn benedi-
ctions and praiſes upon Record in the New Testament;
all which argue ftrongly, that he muſt needs be truly
Cod.
2. As he is truly God, fo is he compleat and perfect man;
having not only an humane body, but a rational foul; and in all
things was like to us, fin only excepted.
That he had a real, not an imaginary body, appeares from the
whole ftory of the Gospel. He that was conceived, born, cir-
Gerhardi Loci cumcifed, was hungred, athirit, fwet drops of blood, was cru-
Commun. For bef
Difputat. Hiflo-cified; he that went from place to place, and had all thofe fin-
rice. Theolog. L. leffe affections, which are proper unto bodies: had a true and
2. real body; and fuch was the body of Chrift.
That he had an humane foul, is clear alfo from the ſtory of
the Gofpel. He that grew in wifdome and knowledge, as 'tis
faid of Chrift, Lake 1. 80. Luke 2. 40. he whofe knowledge
was bounded and limited, as was alſo faid of Chriſt. Of that
day
Serm.13. defcribed in his Perfon, Natures, and Offices. 269
ut totum quo
day, and that houre knoweth no man ; no not the Angels, neither Propterea totum
the Sonne of man, but the Father, Mark 13. 32. As God he knew bominem fine
all things; as man, his knowledge was but the knowledge of a peccato fufcepit,
creature, and therefore finite; all which argue he had a humane constabat home,
foul, as well as body, and was compleat man. The à peccatorum
whole Nature of man was corrupted, destroyed, and peste fanaret.
therefore 'twas needful Chrift fhould take upon him Auguft.
whole man, that the whole might be repaired and ſaved.
Sicut totum ho-
minem Diabo-
Lus decipiendo percuffitzita Deus totum fufcipiendo falvavit. Fulgent,
3. He is God and man in one perfon. He had two Natures,
but was but one perfon: there was a twofold ſubſtance, divine
and humane; but not a twofold fubfiftence; for the perfonal be-
ing which the Son of God had before all worlds, fuffered not Hooker Eccles.
the ſubſtance to be perfonal which he took, although together pol.pag.293.
with the Nature which he had, the Nature which he took con-
tinue for ever; thus both Natures make but one Chrift. He
was the Son of God, and the Son of man, yet not two Sons
but one perfon. He was born of God, and born of a Virgin, Lyford. p. 100.
but 'tis in respect of his different Natures. Thus was Chrift Da
vids Son, and Davids Lord; Maries Son, and Maries Savi-
our and Maker too.
By the right underſtanding of this, we may be very much hel-
ped in reconciling thofe feeming contradictions, which fre-
quently occurre in Scripture concerning Chrift. He is faid to be
born of a woman, and yet to be without beginning of dayes; Zaach in Ephef.
himſelf fayes his Father is greater than he, and yet he is faid to P 35.
be equal with the Father. All which may be cleared by this. He
was but one perfon; and therefore as in man, who confts of
foul and body, the actions of each part are afcribed to the per-
fon: the man is ſaid to underſtand; 'tis not his body, but foul
that underſtands; yet this is afcribed to the perfon, though it be
but the formal act of one part: fo in regard of this hypoftatical Lyford.p. 101.
union of two Natures in one perfon, the acts of each Nature
are afcribed to the perfon. Thus 'tis faid the Jews cucified the
Lord of glory, I Cor. 2. 8. i. e. they crucified that perſon whọ
was the Lord of glory. Acts 20. 28. God is faid to purchafe his
Church by his blood; as God he could not fhed his blood, but
'cwas that perfon who was God. Thus is Chrift faid to be in hea
ven, when he was on earth; i.e. as God, he was in heaven.
Mm 3
And
270
Serm. 13.
The Mediator of the Covenant
And fo what is proper to each nature by reafon of the hypoftatical
union,is afcribed to the whole perfon.
4. This union of two natures in one perfon, is without con-
fufion or tranfmutation; the natures remaining diftin&t, and the
properties and operations of both natures diftinct, notwithstanding
this union. Some things are proper to the Godhead, of which the
Manhood is uncapable; and fome things proper to the Manhood,
of which the Godhead is uncapable: We cannot fay the Godhead
was athirſt, weary, dyed; neither can we fay the Manhood was
the Fountain of all being, the Creator and Preferver of all
things; or that it is ubiquitary or omniprefent, though we may
fay all of the fame perfon. 'Tis obferved by learned Writers
Hooker Ecclef. that the dividing of the perfon which is but one, and the con-
Pol. p. 299. founding of the natures which are two, hath occafioned thoſe
grand Errors in this Article of faith, by which the peace of the
Church hath been fo much difturbed. And futably to theſe foure
heads that have been spoken to, there have arifen foure feveral
herefies.
Hooker ibid.
1.The Arrians, denying the Deity of Chrift,against whom the
Council of Nice Determined that he was 'Annas etès, truly
God.
Αληθώς θεός,
2. The Apollinarians, who maimed and mifinterpreted his
TEλsvp humane nature, against whom the Council of Constanti
τελειῶς ἄνθρω-
TO.
nople Determined that he was compleat and perfect Man.
Αδιαρέτως.
Ασυγχύτως.
3. The Neftorians, who divided Chrift into two perfons,
becauſe of his two natures, against whom the Council
of Ephesus Determined that he was God-man in one
perfon.
4.
The Entichians, who confounded theſe two natures
in one perſon, against whom the Council of Chalcedon Determi-
ned that he was God-man in one perfon without confuſion or
mutation of natures.
But in the foure above-named heads enough hath been faid by
way of Antidote againſt thofe dangerous miftakes. And all being
duly confidered, we cannot but fee great reaſon why he ſhould be
called wonderful, Ifa. 9.6. Well might the Apoſtle cry out by way
of admiration, without controverfie great is the myft:-
ry of godlineffe, God was manifeft in the flesh, 1 Tim.
3. 16.
5. The
Serm.13. deſcribed in his Perſon,Natures, and Offices. 271
5. The fingular fitneffe of Chrift for this work of
Mediation, arifes from his being God-man in two natures,
united in one perfon without Confufion or Tranfmuta-
tion.
1. Had he not been truly God, he had been too mean a perfon
for fo high an employment; it was God that had been offended, an
infinite Majefty that had been defpifed. The perfon therefore in-
terpoſing muſt have fome equality with him to whom he interpo-
fes. Had the whole fociety of perfevering Angels inter-
pofed on mans behalf, it had been to little purpoſe, one Chriſt
was infinitely more than all, and that becauſe he was truly
God.
2. Had he not been compleatly man, he had been no way ca-
pable of performing that indifpenfibly neceflary condition, upon
which God was willing to be reconciled; viz. The fatisfying of
that righteous fentence God had pronounced. Gen. 2. 17. In the
day thou eatest thereof, thou shalt farely dye. That there-
fore he might be capable of dying, (which as God he could not)
and that the juſtice of God might be fatisfied in the fame na-
ture by which it had been offended, 'twas neceffary he should be
man.
Mediatio
3. Had he not been God and man in one perfon, the fufferings
of his humane nature could not have derived that infinite value
Chrifti eft
from the Divine nature. We could not have called his blood the
Ανθρωπίνη,
blood of God, (as 'tis called Acts 20. 28.) it would have us Oxiα.
been no more than the blood of a creature, and confequently
as unavailable as the blood of Bulls, &c. Hebr. 9. 12. ´Hebr.
10. 4.
4. Had he not been God-man without confufion of natures;
his Deity might either have advanced his humanity, above the ca-
pacity of fuffering; or his humanity might have debafed his Deity
below the capability of meriting, which is no leffe than blafphemy
to imagine. And this is the first reafon, the fingular fitneffe
of Christ for this work, because of the Dignity of his
perfon.
Reafon 2. The fingular fitneffe of Chrift for this employ-
ment in refpest of the futableneffe of his Offices. There is a
threefold mifery upon all men, or a threefold bar to communion
with God.
1.The
272
The Mediator of the Covenant, Serm. 13.
1.The guilt of their fins which themſelves are never able to ex-
piate, or fatisfie for.
2. The blindneffe of their minds, the cure whereof is too diffi
cult for any creature Phyſician.
3. Their bondage and captivity to fin and Satan, which are ene-
mies too ftrong for man to deal with. Sutably to these three great
neceffities, Jefus Chrift is anointed of God to a threefold Office,
of a Prieft, a Prophet, a King; the former of which Offices he
exerciſes on our behalf to God, and the two lalt, from God
to us.
1. The Prieftly Office of Chrift is the great, the only relief we
have against the guilt of fin; the work of the Priesthood confifted
under the Law,chiefly of theſe two parts.
}
1. Satisfaction for the fins of the people. Lev.4.16,
17,18,19, &c.
2. Interceffion unto God on their behalf, Levit.
16. 12, 13.
Both which were verified in Chrift our great high Priest, Hebr.
4. 14. And hence it is that the Apostle encourages us to come with
boldnẞ unto the Throne of Grace, Hebr. 4. 16. What
was done by others Typically, was done by Chriſt Re-
ally.
1. His fatisfaction in difcharging thofe debts which his people
had run into with Divine juftice to the utmoft farthing, and this
he did by offering up thac one fingle facrifice which was infinitely
more worth than all thofe multitudes of facrifices offered up of
old, and from which all former facrifices had their vertue and effi-
cacy. The Priefts of old offered up creatures, but this high Prieſt
Ephef. 5. 2. offers up himfelt, they offered the blood of Bullocks, &c. Hebr. 9.
13, 14. but Chrift the blood of God, Acts 20. 28. They offered
many facrifices, and Chrift but one,but fuch a one as infinitely ex-
ceeded all their many; fuch a one as perfected for ever them that
are fanctified, Hebr. 10. 14. One Sun is worth more than thou-
fands of Stars, and one Jewel than millions of ordinary ſtones;and
fo one Chrift is more effectual than all Lebanon, or the cattel on a
thousand hills.
2. His
Serm 13. deſcribed in his Perſou,Natures,and Offices. 273
2. His interceffion; this is the other part of his Prieft-
ly Office; his fatisfaction, that was performed on earth; his
Interceffion is performed chiefly in heaven: by the former he
purchaſed pardon and Reconciliation, 2 Cor. 5. 19. compared
with Verfe 21. by the latter he applies the benefits he hath pur-
chafed; his fufferings, though they were but while he was on
earth, yet the benefit of them extends to all ages of the Church,
both before and fince his paffion; and his Interceffion is that
which fues out shefe bleffings for his people; and therefore that
great Apole joynes both together as the foundation of all his
comfort, Rom. 8. 33. Chrift hath died, who ſtill makes Inter-
ceffion; and both thefe are fo full, fo fufficient a relief againſt the
guilt of fin, that as we have no other, fo we need no other;
as the High Priefs bore the names of the people before the
Lord, fo does Jefus Chrift the names of his Elect; but the
High Priests of Old, were at certain times only to appeare be- Heb.9 12:4
fore the Lord, once a yeare to enter into the holy place, but Heb.ro. 12.
Chriſt our ſpiritual High Prieft, is not only entered, but fat down Heb 11. 15.
at the right hand of God, to negotiate conftantly on his Chur- 1 John 2.1
ches behalf; He ever lives 10 make Interceffion, Heb. 11. 25.
And befides the conftancy, confider the prevalency of his In-
terceffion; that God that regards the cry of Ravens, that will
not altogether neglect the humiliation of Ahab, that God that
is ſo ready to anſwer and honour the prayers of his own peo-
ple, cannot but much more regard the prayers of his on-
ly Son, praying by his blood, and praying for nothing
more than what himself hath deferved and purchaſed.
He that is ſuch a great High Priest, is excellently fit-
ted in respect of this Office, for the work of Media-
tion.
ער.
Heb 9.23
45.
2. The Prophetical Office of Chrift, is the great, the only Deut. 18.15.
relief we have against the blindneffe and ignorance of our Joh.1.24,25,
mindes. He is that great Prophet of his Church whom
Mofes fore told, the Jews expected, and all men need- John 6.14.
ed; that Sun of Righteoufneffe, who by his glorious beams
dispels thoſe miſts of ignorance and errour, which darken
the mindes of men, and is therefore filed by way of e-
minency,
that light, John 1. 8. and the true light,
Joh. 1. 9.
Nn
The
255
Serm. 13.
The Mediator of the Covenant,
}
The execution of this Prophetical Office, is partly by revea
ling fo much of the Will of God as was neceffary to our falvati-
on, partly by making thoſe revelations powerful and effe-
Qual.
1. In revealing the Will of God; for no man hath feen
God at any time; the only begotten Son, which is in the bo-
Jome of the Father, he hath declared him, Joh. 1. 18. The
manner of revealing the mind of God, hath been different in fe-
veral ages.
1. Sometimes making ufe of inftruments; who were either
ordinary; as under the Law, the Priests whofe lips fhould pre-
Serve knowledge; and under the Gofpel, Paftors and Tea-
chers Or elfe extraordinary; as Prophets under the Law;
Eph. 4.11,12, and Apostles, and Evangelifts, in the firft plantation of the Go-
13. ſpel.
Mal. 2.7.
2 Chron. 15.3.
Mat. 28. 18.
Eph.1.20,21,
Heb. 2.8.
22.
2. For ſometime inftru&ting his Church immediately in his own
perfon, Heb.1.1,2.
2. In enlightening effectually the fouls of his people: in
caufing the blinde to fee, and making them who were once dark-
neffe, to be light in the Lord, Eph. 5. 2. Thus he inſtructs
by his Word, and by his Spirit, 1 Pet. 1. 12. and by
that Soveraignty he hath over the hearts of men,
pens their hearts to receive his counfels. He that can thus
ſpeak, not only to the eare, but to the heart is alſo in
this Office, excellently fitted for the work of Media-
tion.
>
3. The Kingly Office of Chrift, is the great, the only re-
hef we have againft our bondage to fin and Satan. He to
whom all power is given in heaven, and in earth Mat. 28.
18. He whom God hath raiſed from the dead, and fet at his
own right hand in heavenly places, far above all principali-
Phil. 2.910, ty and power, and might, and dominion, and every name
11. that is named, not only in this world, but alfo in that
1 Cor.15.27, which is to come ; and hath put all things under his feet,
28. and gave him to be the Head over all things to the Church:
Wa 61. I.
It is he that reftores liberty to the captives, and opens the
Prifon doors to them that are bound. This great Office
of a King, he executes chiefly in theſe Royal a&s.
1
1. In
Serm. 13. defcribed in his Perfon, Natures, and Offices. 254
1. In gathering to himfelt a people out of all kindreds, Gen.49. 10.
Nations and tongues; and in making them a willing people in ifa 55 4.5.
the day of his power, Pfal.110.3.
1 Cor. 12. 28.
2. In governing that people by Laws, Officers, and Cenfures 1 Cons 4.5.
of his own ordaining, Ifaiah 33.22. Eph f.4.11, 12. Mat. 1Pet.1.3 5.
18.17,
18. 17, 18.
Eph.4. 12, 13.
3. In bringing all his elect into a state of faving grace, and
preferving that grace alive in their foules, which himself hath
wrought, though it be as a fpark of fire in an Ocean of wa-
ter, in carrying it on to perfection, and crowning it with
glory.
4. In reftraining, over-ruling, and at laſt deſtroying all his
and his Churches enemies, Pfalme 110. 1. thofe who will
not fubmit to the Scepter of his grace, he rules with his Iron
rod, and will at last dash them in pieces like a Potters Veffel,
Pfal. 2.9.
And thus is Chrift not only in respect of the dignity of his
perfon, but the ſuitableneſſe of his Offices, the only fit Me-
diator between God and man.
The doctrinal part of this Scripture being thus cleared, take
one word by way of application.
I Thef.4.16,
Ufe. This may informe us of the unfpeakable folly and mi-
fery of all ſuch as defpife this Mediator; there is but one Me-
diator, but one way of Reconciliation unto God, but one
way of having fin pardoned, our natures cleanſed, the fa-
vour of God rettored, our loft condition recovered, and that
is through the Mediation of Chrift, and fhall it be faid of
any of us? as Christ himſelf ſpeaks of thofe foolishly ob-
ftinate Jews, they would not come unto him, that they might
have life, Joh. 5.40. There is in Chrift the life of Juftifica- Col. 3. 4.
tion, to free us from that eternal death the Law fentences us
unto; the life of fanctification to free us from that fpiritual death
we are under by nature; there is in him a fufficient relief againſt
whatever is discouraging;and ſhall we be fo little our own friends,
fo falfe to our own concernments, as to reject his profered help,
no withſtanding we do ſo highly need it?
1. In rejecting this Mediator, you fin againſt the highest and
greateſt mercy that ever was vouchfafed to creatures; 'tis men-
tioned as an aſtoniſhing act of love in God, that he fhould fo
Nn 2
love
17.
276
Serm. 13.
The Mediator of the Covenant,
love Le world, as to give his only begotten Son, &c. Joh. 3.15.
Phil 2.6,7, 8. fo ] beyond all compariſon, fo] beyond all expreffion; and oh
John I I
·
Rom. 5. 8.
3
•
compared with what an amazing codefcention was it in Chrift, who though
he thought it no robbery to be equal with God, was yet pleaſed to
make himself of no reputa. ion, and took upon him the forme of a
fervant, became obedient unto death, even the death of the croß;
and all this as our Mediator? there is not any mercy we enjoy,bat
'tis the fruit of this mercy.
Eph 2.12
Heb 12.24.
John 3.14.
2. You hereby reade your condition, the fame with Pagans;
the emphafis of whofe mifery, confifts in this, that they are
without Chrift, and therefore without hope. Nay, the fame
with Devils, who have no Mediator interpofing on their behalf
to God; but as they finn'd with a Tempter, fo they perifh
without a Saviour; this is their miſery, and fhall this be any of
our choice?
3. Your condition is hereby rendred in this refpect worſe
than theirs, in that you defpife that mercy which they were
never profered.
The danger of this fin, you may find awakeningly fet down
by the Apoſtle, Hebrews 2. 3. Hebr. 10. 28, 29, 30. He-
brews 12.35.
Vfe. Be perfwaded then to make ufe of Chrift in all his
Offices, in whom you have an univerfal antidote againſt all dif-
couragements.
Are your confciences alarum'd with the thunder of Scri-
pture-threats, and curfes of the Law, fly to that blood of sprink-
ling the voice whereof is much louder than the cry of your
finnes.
>
Are you ftung with the fenfe of your corruptions, look up
to Chrift as your Brazen Serpent, that he may cure theſe wounds
and deliver you from death.
Are you difcouraged from prayer, because your prayers
1 John 2. 1. have hitherto been fo finfully defective ? confider the In-
Heb.4.14, 16. terceffion of Christ, and take encouragement from thence.
Are you afflicted with your own unteachableneffe? look up
to him as the great Prophet fent of God, and beg of him the
inward and effectual teachings of his Spirit, that he would ſpeak
as powerfully in his Word to your dead hearts, as he once spoke
John 12.43. go dead Lazarus.
Are
Serm.13. defcribed in his Perfon,Natures,and Offices: 277
Are you diſquieted with doubts and feares, in reſpect of your
own perfeverance? though temptations are boyfterous, and
corruptions violent, look up to him who fits at the right hand,
till all his enemies become his foot-ftoole, that he would ftreng-
then you.
Col.1.11.
Are you full of feares becauſe of Zion, the afflictions,dangers, Pfal.110.1.
enemies of the Church? remember he is the Head over all things Col.1.2
to the Church.
In a word, whatever your affliations or troubles are, the
Mediation of Chrift is a fufficient relief; and therefore fit
not down dejectedly mouring, like Hagar weeping at the foun- Gen.21,19.
taine fide.
OF
258
Serm. 14.
་
O F
CHRISTS
Humiliation.
PHILIP. 2.8.
He humbled himſelf, and became obedient unto
death, even the death of the Croffe.
His Chapter begins with one of the most pathetical
and powerfully preffed Exhortations that we meet
with in the whole Scripture: The Apoſtle is in one
of his high ftreins and raptures of Rhetorick, con-
juring the Philipians (as it were) by all that
they accounted dear and precious, unto brotherly
unity and amity, and to this end,to humility of minde, and a mu-
tem fufcitat tual condefcenfion. He that will lift up, and embrace another
nifi inflexione that is fallen, muft himſelf ſtoop down; and becauſe men are
fui. Nieren. rather drawn by example, than driven by precept, he propounds
Nullus jacen-
to them a pattern beyond all parallel: Let this minde be in you
which was alfo in Chrift Fefus; who being in the form of God,
thought
Serm. 14.
Of Chrifts Humiliation.
259
thought it not robbery to be equal with God, but made himſelf
of no reputation, &c. As if he had faid, Jefus Christ was as high as
the higheft, coequal with God, it was his right to ftand upon
even ground with his Father,and without any wrong to him might
have pleaded his Peerage, and yet he ſtrangely humbled, and a-
bafed himself; here is your Copy. How lowly fhould Chriſtians
be? ſeeing humanity, the form of a fervant, nay, death it felf
were not accounted too low for their Lord; Chrift himſelf hath
juſt ſuch another Argument; John 13. 14. If I your Lord and
Mafter have washed your feet, ye ought alfe to wash one anothers
feet. Let no Chriftian ftand upon his pantofles, feeing Chrift
humbled himfelf, and became obedient to death, the death of the
Croffe.
In which words we have >
1. Specified, death.
1. The depth of Chrifts humiliation:2. Aggravated, even the
death of the Croſs.
2. The Manner of his humiliation, where we may note theſe
two remarkable circumftances.
1. His voluntarineffe, he humbled himſelf.
2. His obedience, he became obedient unto death.
The Scripture hath obſerved to us theſe three ſpecial ſteps of
Chrifts humiliation.
1. He ftoop't down to become a man.
2. He condeſcended to put his neck under the yoke of the
Law.
3. He appeared in the likeneffe of finful flesh.
1. He stoop't down to become a man, he left the warme bo-
fome of his Father, and took himſelf lodgings in the womb of a
Virgin; he ftrip't himself of his Robes of glory,to put on the
courle home-fpun, and thread-bare tatters of a fraile humanity;
and he that thought it no robbery to be equal with God, fubmit-
ted to an eſtate lower than fome of his own creatures; this is the
firft Riddle in the Apoſtles great mystery of godlinefle: God was
manifest in the flesh. And fure, that the most magnificent Mo- 1 Tim. 3. 1.
narch in the world ſhould become a Toad, that the whole Hoſt of
Angels fhould be degraded into worms; that this goodly frame of
the
280
Serin.14.
Of Chrifts Humiliation.
¿œurdy éxéru-
the Creation should be unpinned and annihilated, or crowded in-
to the narrow compaffe of one fingle atome, is infinitely a leffe
wonder, than for Cod to become a man; had Chritt been made
an Angel, it had been infinitely below himfelf, and yet then he
had remain❜d a fpirit, and ftayed fomething nearer home; but he
cloathed his Divinity with a body, the word was made fejh; he
eQuτdy Exéve made himself of no reputation, and was made in the likeneß of
men, Ver. 6. He emptied himself of his credit; to become a
man was ſo much beneath him, that upon the matter it undid him
in point of reputation. The greateſt ſtep of Chritts humiliation,
was his Incarnation; for that being man he should dye, is nothing
fo aftonishing a wonder, and inconceivable, as that being God he
fhould be made a man.
૦૬.
Gal. 4. 4.
2. He condefcended to put his neck, under the yoke of the
Law. God (faith the Apoſtle) fent forth his fon made of a
woman; and though that be very much, yet there is more added,
made under the Law. Though every man that is born of a wo-
man, every mothers childe among us,be neceffarily fubject to a
Law, and it is no condefcention,its no whit below the greatest
Prince on earth that gives Laws to many thouſands; yet this was
a very great fubmiffion in Chrift. Adam. while he continued in
a ftate of integrity and perfection, was then under a Law, and did
not yield or abate any thing of his right by it; the bleſſed and glo-
rious Angels continue under an obligation to obedience, and they
do not by this lofe any of their birth-right for a creature; as a
creature,is indifpenfably fubjected to the Law of its Maker, by
vertue of its creatureship and dependance; and fhould any one of
them attempt a difobligation, it were an effay toward a prodigious
and præternatural Antinomianifme. But the Son of God, the
Eternal and Independent Law-maker did admirably abafe himſelf,
to come under the obediential obfervance, and poyfonous maledi-
tion of that Law, upon which there was only the print of his own
authoririty; for though the humane nature abstractly confidered, is
as a creature bound to the obfervance of a Law, yet being in con-
junction with the fecond perfon in the Trinity, and affumed into
the perfonality of the Son of God, it was exempted from obedi-
ence, and indemnified as to curfe and penalty. Chrift fubmitted
to the Ceremonial Law in his circumcifion, put his neck under
the yoke of the moral Law, to fulfill the preceptive part by his
perfect
Serm.14.
281
Of Chrifts Humiliation.
Perfect obedience, and fatisfie the maledi&tive part by his com-
Pleat fufferings; all which fubjection was not a debt that God
could have challenged of him, but a pure voluntary ſubſcription;
The Law is not made in fome fenfe for a righteous man, but it 1 Tim 1.9
is not made in any fenfe for the glorious God.
172.
quia caro erat
3. And which is a ſtep beneath both thefe; he appeared as a
finful man, or in the likeneẞ of finful flesh; fubjection to the Rom. 8.3.
Law made him very low, but the fimilitude of fin, which is the
violation of the Law was a far greater abafement. Chrifts appea-
ring in the likeneffe of finful fleſh, must not be underſtood as
though his flesh were only a likeneffe and appearance, or he had Non in fimilitu
only an aerial, and phantaftical body; as fome of old abfurdly fan- dine carnis
cied and affirmed; he had true real flesh, though but the fimili- quafi caro non
tude and reſemblance of finful Reſh; the word likeneſſe relates effet c110, fed
not to fleſh,but fin;not fleſh in likeneſs,but fin in likeneſs; a being fiqulaudine
under a Law implies nothing of fin; it was the cafe of Adam,and carnis peccati,
the Angels,and both without fin, or any thing that look't like fin; fed peccati care
but our bleffedLord condeſcended not only to fubjection,but to the non erat. Aug
print and appearances of tranfgreffion. He shall appear (faith the A- Heb.9.ult.
poſtle) the fecond time without fin unto falvation.Intimating, that
the first time he appeared with finupon him; when he returns in
glory, he fhall have no dints of fin upon him, the fmell or finge-
ing of it fhall not be upon his garments; but his first entrance
was with many of thofe prints and marks that fin (where ever it
is) uſes to leave behinde it. Sin was neither inherent in him,nor
committed by him; but imputed to him Sin never defited him,
but it defaced him; he had nothing fits impurity, but much of
of
its penalty; he was not tainted with that plague, but he was plea-
fed to take upon him the tokens. In the fame Chapter the Pro-
phet tells us, He had done no violence, neither was any deceit
in his mouth, and he was numbred with Tranfgreffors. He trode
not one ſtep awry in fin, but many of the footsteps of fin appeared
upon him; to inftance in a few.
Isa. 53.9,12.
1. Poverty: he came in a low and mean condition, and thats
the very likeneffe of fin, the great bankrupt that brought all to
beggery. Though he was rich, yet for our lakes he b came poor. 2 Cor.8 9.
When he rode to Jerufalem, it was not in ftate, in a gilded
Coach with fix horfes; or mounted like a Lord Mayor with em-
boffed trappings; but as one might rather fay, like a Beggar that
t
is
282
Serm, 14.
Of Chrifts Humiliation.
Matth.21.5.
Matth.8.20.
is fent with a Paffe from one Town to another; Sitting upon en
Affe, and a Colt, the fole of an Affe. The Foxs have holes,
and the Birds of the Aire have nests, but the Son of man had
not where to lay his head. He was at fuch a very low ebb as to
Matth. 17. ult. Worlcl; fiches,that once he,and one of his Apoftles, could not both
salig valet, 2 s. of them make a purfe for half a crown to pay their tax without
d. the working of a Miracle.
2. Another likeneffe of fin was forrow: He was a man of for-
Ifa.55.3. rows, and acquainted with griefs; as Antichritt is called a man
2 Thea. 2. 3. of fin, his very make and constitution is fin, fo was Chrifta man of
forrows, and as it were made up of them, they were in a manner
his complexion. We read oft of his weeping, but it is not obfer-
ved that ever there was a fmile upon his face. Now fin and for-
row are fɔ near of kin, that the Hebrew language comprifeth both
in one word; they are as like as mother and daughter,and both cal-
led by the fame name.
איון
Gen.3.7.
3. A third likeneffe of fin was sheme and reproach: Sin was
the inlet of fhame; when our firſt Parents had finned, their eyes
were opened, and they knew that they were naked, and fewed fig-
Chap. 2. ult. leaves toge her. Why they were naked before, and were not ig-
norant of it, but then it was no fhame to them; fin gave them
a fight of their nakedneffe, fo as they never faw it before: This
fimilitude of fin was upon Chrift, when he was called Glutton,
Wine-bibber, Con urer, Blafphemer, Divel, and what not,
that might cauſe and increafe contempt? we hid (as is were)
our faces jom bim, (faith the Prophet) he was despised, and
we esteemed him not, hov vile and contemptible is that perfon,
whom we turn the back in fcorn? to whom we will not
vouchsafe fo much as a look, or the glance of an eye! I am a
reproach of men, faith the Pfalmift in the perfon of Chriſt) and
desp fed of t people.
163.55.30
Pfal.22.6.
upon
"
4. A other militude of fin, was the withdrawment of his
Father, and clouding the li h of his counte ance. His fathers
forfaking him, hereof he makes that heavy heart-breaking con-
Matth 27.46. plaint, My God, my God, why hit thou forsaken me? The
frown of his Father, and brow-beating of his diſpleaſure, was
the very likeneffe of fin; for from that noyfome vapour only ari-
fes a cloud to over-caft the light of his countenance. Nothing
but that builds up a partition wall be.wixt him and us. Your ini-
quities
Serm. 14.
=83
Of Chrifts Humiliation.
quities have (eparated betwixt you and your Gol, and your fins
have hid his face from you. We hid our face from Ch it, and
in that there was reproach, but alas,this was nothing in compa-
rison;a Prince need not trouble himself that he hath not the fmile
of his Groom: What if all creatures in heaven and earth had
hid their faces from Christ, he could well have born up under it;
but the hiding of his Fathers face even broke his heart,as a burden
intolerable.
Ifa
592.
Rom. 5.12.
5. And lastly, Chrift fubmitted to death, and that's another
Jikeneffe of fin. Six entred into the world, and death by fin;
they came together as it were, hand in hand; this was the penalty
inflicted upon fin, In the day thou eatest, thou shalt fuely dye. Gen.2.17.
Now in this reſpect Chrit abafed himself to look like a finner
Humbled himſelf, and became obedient to death, the death of the
Croffe..
;
In the further Amplification of this, I thall endeavour to thew
three things.
I.
unto.
What kinde of death Chrift humbled himfelfe
2. In what manner Chrift underwent that death.
3. Upon what grounds Chrift thus humbled himself to
death.
1. What kinde of death Chriſt humbled himſelf unto; and
this I cannot omit, the Apoſtle having added fuch a remarkable
Emphaſis by way of reduplication; Death, even the death of the
Croß. It was not only a violent death, and there's much in that,
that he dyed not a natural, but a violent death: Nor indeed could
he, both becauſe there was no fin in him to be the in-let of a natu-
ral death, nor would that have been fatisfactory for the fun of o-
thers. It was not only (Ifay) a violent death; but fuch a vio
lent death, as had in it a more than ordinary violence,
a death by crucifying, which hath thefe three imbittering
I. Pain.
Circumſtances. 22. Shame.
23. Curfe.
1. Pain: The eafieft death is painful; a death-bed, though a
down-bed, is for the most part a little eafe. Oh my gowty feet,
002
faith
284
Serm. 14.
Of Chrifts Humiliation.
Gen.3.15.
Ifa. 53.10.
1837
Alatth. 26. 39.
Heb.11.35.
Optime cɔm-
plexionatus.
Aquin.
Phal.22. 16.
Ffal.32.17.
faith Afa! O my cold benum'd body, faith David! O my le-
prous skin, faith Uzziah! O my pained aking head cryes the fon
of the Shunamite! but in the death of Chrift there was the pain
of many deaths put together; in the very dawning of the Golpel,
the very first time we finde the death of Chrift mentioned, it is
fet out by bruifing; It shall bruife the head, and thoufhalt bruife
his heel,viz. h's humane nature, that which could be bruifed:
It pleafed the Lord to bruife him, he hath put him to grief;
bruiſed him as with a Peftel in a Mortar; hence was it he prayed fo
earneftly that the Cup might paſſe; it was fo full of worme-wood
and gall, and the pain fo violent which he was to encounter, that
he fcrewed up his requeſt to the higheſt pin, if it be poſſible; wife
andrefolute men do not uſe to complain of a little, they will not
cry oh at a flea-bite, or the burning of a finger; and ſome of
the Martyrs have born up with fuch Chriftian courage, and gallan-
try in death, that being on the Rack they would not be loofed; hey
were tortured, not accepting deliverance, (faith the Apostle) the
incomes and ſupports of Divine Grace, made an abatement of
their pains; oh but what ſhall we fay of the bitterneffe of that death,
where the Author of all their ftrength, God and man bewrayes
paffions? how much dregs was there in that Cup which Chrift was
fo loth to drink of?
Three things made Chrifts death fo exceeding painful.
1. The piercing his hands and feet, thoſe finnews and fenfitive
parts. Chrifts body was all over excellently well tempered, and
fo his fenfe admirably acute; but to be pierced and digg'd through
hands and feet, parts fo full of nerves and finnews, muft needs
aggravate and augment the fmart; They have pierced my hands
and my feet, was the Prophetical complaint of the Pfalmift, ful-
filled in Chrift.
2. Another thing that addeth much to the pain of Chrifts death,
was the extenfion and diftortion of his body; the Croffe was a
rack to him,and he was ftretch't as upon the Tenters; for when
any perfons were to be crucified, the Croffe you muft underftand,
lay all along upon the ground till the party was nailed to it, and
ftre ch't out at his full length, and afterward erected; and to this
the Pfalmift had refpe&t in that fad complaint of his, I may tell all
my bones; he was fo rack't, that his bones were almoft ready to
Start out of the skin..
3. The
Serm.14.
285
Of Chrifts Humiliation.
3. The death of Chrift was more painful, by reafon of its flow-
neffe, and gradual approach. Chrift was from the third, to the Compare Mar.
ninth houre in dying; from nine in the morning, till three in 15.25.with 34.
the afternoon, fix compleat houres
When bloody Ty-
rants would make any mans death more than ordinarily pain-
ful, they have deviled wayes to cauſe a lingring death; and when
news was once brought to one of them, that fuch a one was
dead ſuddenly, he cryed out, Evafit, he hath made an eſcape.
When death comes, the flower its pace, the heavier its tread;
the longer the Seige, the fiercer the ftorme; but this is true of
Christ, more than others; for when they are long in dying, they
ufually faint, and their fpirits abate, they are brought step by
ſtep to deaths doore, and dead before death; but with Chrift it
was otherwife, he stood all that while in perfect ftrength; the
vigour and acuteneffe of his fenfes was no whit blunted, or
made leffe fenfible of paine. That is a notable Scripture, Mark
15.37, 39. Fejus cryed with a lud voice, and gave up the Ghost;
and when the Centurion, which stond over against him, faw that
ke focryed out, and gave up the Ghost, he said, Truly this
man was the Son of God; a very frange inference, this man
dyes, and gives up the Ghoft, and therefore he is the Son of God.
The Argument one would think, were ftrong to the contrary;
but here lies the strength of his reafon, When he faw he fo cry-
ed out, and died, he faid he was the Son of God. He very well
knew, that in other men ftrength abated leifurely, their fpeech
grew low, and they uſed to fumble and falter, and rattle in the
throat; but as for this man, he gave fuch a cry at the
laft gafp as he never heard, and thereupon infers, Truly he was
the Son of God.
2. Another bitter ingredient unto the death of Chrift was
fhame; and this was much more than the former. There is no-
thing fo fharp and cutting, ſo intolerable to an ingenuous and
noble ſpirit as fhame. The paine of an hundred deaths, is more
eafily undergone by fuch, than the reproach of one. Now in
this refpect, the thieves fared much better than he did; we read
of no irrifion, no inſcription, no taunts, or farcafms caft upon
them; they had only paine to encounter; Chrift both pain and
fcorne; the fouldiers, the Jews, the very thieves flouted him.
He endured the Croſſe, (faith the Apostle) and despised the
fhame.
Heb. 1a.
44
286
Serm. 14.
Of Chrifts Humiliation.
Fecinus cft vire
Zach 11.13.
Mar. 27. 42.
fhame.
of a flave; no Free man, or man of fashio was ever put to it;
cire civem Ro- and to this day, we fay of one that is hang'd, He dyes like a
marum, fcelus dog; yea, but Chrift did not only dye fuch an ignominious and
verbera quid reproachful death as this, but he was fold to it, and a goodly
dicam in cru price that he was prized at; the death it felt was fhameful, the
cem tollere? Cic. death of a flave, and this was an aggravating circumftance of
ignominy, that he was fold to it as a flave; all the while he
was dying, he food naked upon the Croffe. Now nakedneſſe is
our fhame; he was fcorned and derided on all fides; they mockt
and ſhak't the head at him; all his Offices were derided; his
Prieftly Office; He faved others, himself he cannot fave; his
Prophetical Office, when they blinded him, and bid him proph
fie, who it was that fmote him. His Kingly Office, when they
put a robe upon him, and in mockery faid, Haye King of the
Jews. Thieves, and notorious Villains were crucified with him,
and he put in the midft, as though he were worse than both of
them, and all their villḥinies, and mif-demeanours had con-
centred in him; they fpit in his face, and that's a notable mark
of infamy, fuch an one as God allotted for the reproach of
him that refuted to build up his Brothers houfe. And all this
was acted without the Gate; they thought him not worthy to
fuffer within the Walls of their City, left forfooth, he might
have polluted it. This the Apoftle takes fpecial notice of; e-
Jus, that he might fanctifie the people with his own Blood, fuf-
fered without the Gate; which in the next verfe he explaines,
and calls his reproach; as under the Law, the Blafphemer
was by Gods appointment to be ſtoned without the Camp; and
amongst us at this day, the moft bafe and villainous Malefactors
are carted away to Tyburne, and not executed upon Tower hill,
that is honourable.
The Croffe was it felf an ignominious death, the death
Deut.25.9.
Heb.13.12.
Levit. 24.14.
2. The fting of Chrifts death is yet behind, it was invenom'd
with a curfe; though pain be bad, and fhame worſe, yet the
Deut.21.23. curfe is worst of all. He that is hanged, is accursed of God.
That was (it is true) a Ceremonial Curfe, but it was typical,
and had ſpecial relation to Chriſt, who was under a real, moral
curfe; and fo it is applyed by the Apoftle, Christ hath Redeem-
ed us from the curse of the Law, being made a curſe for us;
for it is written
is written, Curfed is every one that hangeth on a Tree.
Cal.3.13.
And
Serm. 14.
287
Of Chrifts Humiliation.
And here the Apoffe Peter puts a remarkable accent, ſpeaking
of Chrift to the Jewes, whom we flew, (faith he ) and hang d A&s 5.30.
on a Tree; intimating that bare flaying him, would not have
been ſo much as hanging him on a tree; the Jews had many o-
ther wayes of putting people to death, as toning, ftrangling,
burning, beheading, but only crucifying had a curfe annexed to
it. Christ was made fin for us, that we might meet with, and
intercept that wrath and curfe that was due to us, and breaking
out upon us. We read in the ſtory of his paffion, that when
Christ was going to wrestle with that dreadful agony in the gar-
den, he paffed over the brook (edron. And if we confult the John 18.1.
Hiftory of the Kings, we fhail finde that when any godly ones
amon ft them, as Hezekiah, Aſa, Jufiah, reformed and pur-
ged the City and Temple of Idolatry, they call the abominable
ard curfed things into the brook Kidron, Chrift was in his fufe 2 Chron.15.16.
ferings, to drink of the brook in the way, to paſſe over, and wade
through a River full of curfes.
2. In what manner Chrift underwent this death. It behooves
us to confider the manner of our performing duties to Chrift,
for their acceptation; and it will be worth the while for us to
ponder the manner of Chrifts fhedding his blood for us; both for
our confolation and imitation.
Now as to the manner of his death, three circumstances call
for our confideration.
Willingly.
He dyed Obediently.
Humbly and Meekly.
29.16.30.14.
Pfal.110.uk,
1. Willingly; he was a Volunteer in death; and his offering
up himſelf in facrifice, was a free-will offering; his Fathers de-
termination made it neceflary; and thus, Chrift ought to ſuffer,
and the Son of man must be lifted up; but his Fa hers preordi-
脚
​nation gave not his death the formality of a Sacrifice. In re-
gard of men it was violent, They flew him with wicked hands;
this makes it not the facrifice neither; they were not the Priests,
but the butchers of Christ. In refpect of himſelf it was volunta-
ry;
that made the Sacrifice; Then faid I, Lo 1 come; in the
volume of the Book it is wrissey of me, I delight to do thy Will, Pral 40.7,8
ob
@88
Serm. 14.
Of Chrifto Humiliation.
John 10-17,18
Kelso's in äv
oh my God, yea, thy Law is within my heart. As if he had
faid, My very heart is ready for the shedding of my heart-blood.
I lay down my lifs, (faith Chrift) no man taketh it from me,
TOTE &nov Tu- but I lay it down of my felf; though the Jews took it away,
ποτε άκων επα
*
Berdas un yet not againft his Will; it was their murtherous will to have
as lavato it, and his gracious Will to give it. I have power to lay down
υποκάμενΘ- ει my life, and I have power to take it againe. As if he had faid,
un μovo Excv. were it not my pleaſure to part with it, with all the power
μόνον εκών.
Theoph.in loc.
Ibid. they could make, they were never able to wreft it out of my
Mat.16. 53.
2 King, 19.35.
hands.
When one of Chrifts followers ftruck off the High Priests
fervants eare, Chrift gave him a check; Think ft thon, faith
he) that I cannet now pray to my Father, and he shall preſently
give me more than twelve legions of Angels. As if he had faid,
I need not fuch weapons, I could commiffion Twelve Legi-
ons of Angels to be of my life-guard: one were fufficient to do
the buſineſſe; as what a rout did one Angel once make in Sen-
nacheribs army? but I could put twelve legions into battel ar-
ray for my refcue, were not I as ready to be crucified, as they
are to crucifie me. And when the fouldiers came to break his
John 19 33 legs, they forbore, because he was already dead. Such was his
Suffixus fpiri- forwardneffe to die, that he faved them a labour. Nay, there
dimifit preven- was not a bare willingneffe, but on his part, ftrong defires to
to carnificis of dye. I have a baptifme to be baptized with, and how am I
straitned till it be accomplished? his death was full of paine,
but his heart was fo fet upon it, that he was in a man
ner pained, till he came to dye; and not to have dyed, had
been a death to him.
tum cum verba
ficio.Tertul.
Luke 12.50.
Heb 5. 7.
Object. But it will be objected, Chrift feared death, he
prayed againſt it, and therefore his Will had a repugnancy a-
Mat. 26.39. gainit it.
Anm. This doth not oppoſe, but rather teftifie and evi-
dence Chrifts willingneffe to dye; for he may be confidered as a
private perfon, of the fame natural affections, defires, and
abhorrencies with other men; and fo the bitter cup was juft-
ly feared, and declined; or in a publick relation, as Media-
tor, a High Prieft, and fo he moft wil-
lingly fubmitted himself to it; and this willingneffe of Christ,
ratitke officii, was fo much the greater, becauſe ratione
merciful and for
nature,
Serm.14.
289
Of Chrifts Humiliation,
nature he could not but have ftrong reluctancies a-
gainst it.
>
2. Chrift humbled himself to death obediently. It was his will
to dye, and yet he dyed not of his own wil, but in obedience.
to his Fathers. We have them both conjoyned, Heb. 10.7.
Lo I come to do thy will, O God. And Joh. 10. 18. I lay down
my life of my felf; this Commandment have I received if my F2-
ther; he became obedient unto death, (faith the Text) In re-
fpcct of God, Chris death was juice and mercy; in refpect
of man, it was murther and cruelty; in reſpect of himself,
it was obedience and humility. To obey, is beer than facri-
fice. Chrifts obedience was the best of his facrifice; when
he prayed to his Father, that the cup might pafle, it
was with this Claufe of exception, Not as I will, but as thou
wilt.
mur-
3. Chrift fubmitted himself to death humbly, and meckly;
he was oppreffed, and afflicted, yt opened he not his mouth ;
not that he spake nothing at all, but he was filent as to
murings and revilings; that was the work of his perfecutors;
not a word paffed from him that might argue paffion, or impa-
tience, as from one of the Thieves that were crucified with
him; he was brought as a Lamb to the flaughter; he was not
enraged, or exasperated, with all the injuftice, cruelty, and
oppreffion of his enemies; not one word in heat of blood, to
them whoſe errand was to thed his blood. Friend (fai.h he) to
Fudas, betrayeft thou the Son of man with a kille? What meek-puara ixare
by
neffe was here? though I confefle there was a tart rebuke in that in ua-
λάξαι διάνοι
kinde compellation, and Chrift calling him friend, fmartly ar. Chryf
checkt him for his unfriendly carriage. When one of his Difci-
ples cut off Malthus his eare, Put up thy sword, ( faith he)
Wee'le have none of that club law; he touches his eare, and
healesit. when he was reviled, he reviled not again; when he 1 Pct. 2. 23.
Suffered, he threatened not; his enemies (kot their arrows, even Pfal.643•
bitter werds; but they recoyled not upon them. Nay, he retur-
ned not only no ill words, but gave prayers in exchange for
their taurts and revilings; Fether forgive them, for they know Luke 23. 34.
not what they do. It had been meeknefle to have gone through
his fufferings without murmering; but it was an high and hero-
ical act of meekneffe indeed, to poure out prayers for them,
Pp
that
I
13.34.
290
Serm. 14.
Of Chrifts Humiliation.
2 Sam.3.33.
Gen.3.15.
Luk,24,25,26.
Joh.3. 14.
that were ſuch buſie inftruments in pouring out his blood; he was
fo far from biting the ftone, that he kiffed it, and the hand that
threw it.
3. Upon what grounds Chrift thus humbled himself to death:
What cogent neceffity was upon him; for we may not conceive
that Chrift thus humbled himſelf to death upon trivial and imper-
tinent confiderations; as David faid once of Abner, Died Chrift
a fool dieth? No fure, it was upon thefe fix weighty
grounds.
as
1. That Scripture prophesies and Predictions might be accom-
Flighed, all which reprefent him as coming in died garments from
Bozrah. The firft Scripture that ever mentions Chrift,fhews him
a bleeding and crucified Saviour. Now Chrift was to make good
to a tittle every thing that had been before written of him. In
Saint Matthews Goſpel this is very remarkable, who above all
the rest hath moſt punctually obferved the fulfilling of Prophefies,
with whom the burden and under-fong of almoft every event is,
ut impleretur,that it might be fulfilled which was spoken by the mouth
of the Prophets.Chrift himself renders this account of his fuffe-
rings in that Diſcourſe of his with his Diſciples upon the Road;
Oh fools, and flow of heart, to believe all that the Prophet
have spoken! Ought not Christ to have fuffered these things?
The Prophets have all ſpoken this with one mouth, and is it pof-
fible I fhould make them all liars ?
That Scripture types might be fulfilled; many whereof were to
decipher and prefigure the death of Chrift,as Ifaac's being offered,
the flaying of the Sacrifices, the lifting up of the Serpent; Now
had not Chrifts blood been fhed, and he lift up upon the Crofs,
there had been no correfpondency in the Antitype; as Mofes
lift up the Serpent in the Wilderneſe, ſo must the Son of man be
lifted up. Had not Chrift been made a Sacrifice,most of the Le-
gal Ceremonies, and precedent prefigurations had either ſpoken
lies, or at least nothing to the purpoſe.
3. That his Will and Teftament might be firme and effectua's
in his life he had given many precious Legacies, and they had
been all voide, and to no more purpofe than a Deed without a
Seal at it, unleffe ratified and confirmed; had not Chrift given
hinfelf to death, all his other gifts that he had bequeathed in his
Will, had been gif leffe; this is the Apoftles Argument, where
Serm. 14.
291
Of Chrifts Humiliation.
A man
Heb 9.16, 17
a Teftament is, there must al´o of neceſſity be the death of the
Testator; for a Teftament is of for.c after men are deal, cther-
wife it is of no force at all whl: the Testator liveth.
that makes a Will, doth not intend that any body ſhould be
the better by it, but upon his death: Suppofe a man have a Lega-
cy of a thousand pounds given him, he is not one whit the richer-
fo long as his friend liveth,the Will holds not good in Law, nor
can he fue for one penny of it. This Cup (Laich Chrift) is the
New Testament in my blood; that New Teftament which is rati- Luke 22.20.
fied by my blood: Chrifts death gives life not only to his people,
but to his promiſes. It is expedient for you that I go away, John 16. 17.
(faith he) for If I go not away, the Comforter will not come :
The fending of the Comforter was one principal clauſe of his lait
Teftament; but till the death of the Teftator, the Will could not
be put in fuit, it fignified nothing, and was not pleadable. The
Holy Ghost was not yet given, because that Jesus was not yet John 70 39.
glorified; what? had they received nothing of the Spirit? yes; but
not according to that plentiful proportion, which he intended
and promiſed in his Will. The Legacy was paid but in
part, be-
cauſe the Teftator was yet alive; he was no fooner dead, and got
to heaven, but he makes all good to a tittle, as you may read,
Alts 2.2, 3, 4.
4. That justice may be fatisfied; the fentence upon fin was
pafled from the mouth of a righteous Judge; now though juſtice
might admit of a change of perfons, there was no room for a
change of penalties; death was threatned, and death muſt be
inflisted. If Chrift will fave finners from death, juftice will not
let him fave himſelf from death; without shedding of blood there Heb.9.22.
is no remiffin: Chrift undertaking to croffe out, and cover the
black lines of fin, muft draw over them the red lines of blood:
What the chief Priefs faid concerning Chrift, is true infome
fenfe, though falfe in theirs, He faved others, himself he can- Matth.27.42.
not fave: Juftice was to have its penni-worths out of our Surery
and nothing could be abated of blood.God hath fet forth Chrift to
be a propitiation through faith in his blood, to declare his righ-
teousneffe for the remiffion of fins,that he might be ft.
5.
Rom.3.25,26.
That he that hath the power of death might be deſtroyed; Hebr. 2.14.
through death he destroyed him that hath the power of death,
that is the Divel. Satan hath the power of death, not as a
Pp2
Judge,
292
Serm. 14.
Of Chrifts Humiliation.
+
Judge, but as an Executioner; and Chrifts death ha h deſtroyed
him; not taken away his being, or undivel'd him; but thatter'd
his Forces, broken, and fibdued him. The crucifying of Chrift
was the Divels plot; he put Judas upon betraying him, the Jews
upon accufing him, Pilate upon condemning him, the Souldiers
upon executing him; but our Lord out-fhot him in his own Bowe,
and cut off Golial's head with Goliah's Sword: It fared with Sa-
tan, as it is ftoried of a certain Souldier, who being cu iouſly in-
quintive after the time of his death, went to an Aftrologer, who
of a lo gtime would make him no anſwer, till at the length o-
vercome by his importunity, he told him that he fhould dye with-
in three dayes,where at the Souldier being angry, draws his Sword,
and kills the Aftrologer; for which murder within three dayes
compaffe he was executed: And thus Satan plotting the death of
Chrift, to put by his own ruine, promoted, and procured it:
Our Saviours death gave him fuch a deaths wound, as he will never
claw off. The Lyon is terrible,(faith Chryfoftom)not only awake,but
fleeping: And fo Chrift,not only living, but dying, came off a Cor:-
Judg. 16 30. queror;as Sampfon at his death pulled down the pillars of the house,
and made a greater rout among the Philiftines, than in all his life
and therefore it is very obfervable when the death of Christ ap-
proached, and being in view, Satan perceived how great diſad-
vantage was like thereby to accrue to him and his Kingdome; how
he laid about, and beftirred himself by all means poffible to hin-
der it; he put Pet r upon diffwading him, Master, favour thy
Self, and let not this be unto thee; and Chrift preferily fmelt
him out in that advice, as appears by his rebuke, Get thee be-
Muth, 16. 23. hinde me Satan; he buzz'd dreams into the head of Pia es wife,
Matth.27 19. and thereby endeavoured to take him off, and divert him from
pronouncing the fentence upon him,
Rom. 8. 3.
Rom.6.10.
:
6. To take away the meritorious cause of death; viz. finne
Ard verily had all the Divels in hell been routed, and fin, that
Divel in the bofome remain'd undilurbed,it had been an inconfi-
derable victory; God fending his own Son in the fimi'itude of
finful fish for fin; that is, by a facrifice for fin, (we have fuch
anoth Ellipfis, 'cbr. 10.6.) condemned fin in the flesh. Chrift
by his blood wrote a Fill of Inditement and Condemnation a-
gainst fin, he fued it to an out-lary, and undermired it as to its
dominion and dammation; in that be dyed, he dyed unta fin once :
The
Serm.14.
293
Of Chrifts Humiliation.
Dan. 9.24.
The Saints dye unto fin, namely, by Mortification; Reckon ye your Verfe M.
felves alfo to be dead indeed unto fin; but thus there was never a-
ny alive in Chrit, but he dyed unto fin, namely, the utter ruine
and undoing of fin: The Meffiah fh ll be cut off, to finish tran
greffion, and make an nd of fins. There is a double finishing of
fin, by confummation, and by confumption; the meaning is not
as though Christ compleated that which finners had left imper-
fect,or varnisht over thofe fins which came out of their hands rude
and unpolished; no, he could neither put an hand, nor ſet a tool
to fuch work as this; but to make an end of fin, to eat into the
heart, and tear out the bowels of it; fuch is Chrifts hatred of fin,
that rather than it thall live, himself will dye.
APPLICATION.
S1.Information.
Three Ufes may be made of this Doctrine, for. Exhortation.
1. For Information in foure particulars.
}
23. Comfort.
ufe I.
1. This lets us fee the tranfcendent and inexpreffible love
of Christ to poor finners. Let fuch as can entertain hard thoughts
of Chrift, look upon him as ailed to the Crofe, and hedding
his blood, and then tell me if they do not think him in good
earnest in the bufineffe of faving fouls: Oh how was his heart fet
upon finners,that would thus thed his heart-blood for finners! The
Rabbins have a faying, that upon every apex or tittle of the Law,
there hangs a Mountain of fenfe and doctrine: In every drop of
Chrits blood there is an Ocean of love; who loved m:, and gave Gal.2.20.
himife form: The death of Chrift was fuch a demonftration of
love, as the world never faw. When God made the word!, he
intended the evidence of his power;he ordained hell,digg'dTophet,
and fill'd it with fire and brim tone, and thereby manifefted the fe-
verity of his juſtice; he humbled himself to death, and therein
his purpoſe was to demonftrate the tranfcendency of his love;
this made the love of Chrift of fuch efficacy, and conftraining in-
fluence upon the Apostle Paul, Be aufe we thus ndg, that if
one dyed for all, than were all dead. When Chrift once wept at 2 Cor. 14
Lazarus his grave, by-ftanders made this inference upon it, Be-
PP 3
bild
294.
Serm. 14.
Of Chrifts Humiliation.
John 11.36.
hold how he loved him; but if weeping at the grave for his death ar-
gued fuch love,what love was it then to dye,and go down into the
grave for Lazarus? It were an eafie thing to lofe our felves in this
delightful Maze and Labyrinth of love; the righteous Judge of all
the world unrighteouſly accuſed and condemned; the Lord of
life was dying, the eternal and ver bleffed Son of God ftrugling
with his Fathers wrath; he that had faid I and my Father are one,
crying out in his bitter agony, My God, my God, why hast thou
forfaken me? He that hath the keys of hell and death, lay fealed
up in anothers grave. Bleffed and dear Saviour, whither hath thy
love to finners carried thee? Well might the Apoftle in an holy
rapture and extafie expreffe himſelf in an elegant contradiction,
when he defired the Ephefians might know the love of Christ,
Ephef.3.19. which paßes knowledge.
Heb.12.4.
2. Hence learn the horrible and curfed evil of fin; there is fure
an abominable filthineffe in that,which nothing but the blood of
God could purge and expiate. We may gueffe at the depth and
breadth of the fore by the plaifter that is prepared and applied. Its
a deſperate diſeaſe that requires fuch a defperate cure; fin is an
infinitely mischievous evil, which nothing could remove, but in-
finitely precious blood. You that view fin in its right features and
proportions, take a profpect from Mount Calvary, look through
the perspective of Chrifts blood, and ſeriouſly ponder the bitter
and dreadful agonies of the Son of God, when he fweat,and bled,
and groaned, and dyed under the burden of it. You have not y t
refifted unto blood, (faith the Apolle) striving against fin; as
if he had faid, you are not yet come to the hottest of the battel; it
may be you have gone through fome light skirmishes, a few ill
words, or outward lofles; but when Chrift was challenged by this
Goliah, and none durft take up the Gantlet, he refifted unto
blood; and verily the evil of fin is not fo much feen,in that thou-
fands are damn'd for it, as that Chrift dyed for it. If you ſhould
fee a black vapour arife out of the earth, and afcend by degrees
till it covered the face of the heavens, and obfcure the Sun in
brighteſt Noon-day luftre,you would doubtleffe conclude there
muſt needs be a ſtrange and preternatural malignity in that va-
pour. What fhall we then think of fin, thit brought down the
Son of God from heaven, darkned his glory, took away his life,
laid him in the duft? After whom is the King of Ifrael come
out?
Serm. 14.
295
Of Chrifts Humiliation.
out? (faith David to Saul) after whom dost thou purſue,after
a dead dog, after a flea? As if he had faid, methinks the King
of Ifrael Thould never trouble himſelf about ſuch a forry and in-
confiderable thing as I am; a dead dog cannot bite, when alive,
indeed He is a fieret creature, he may flie in a mans face, and tear
out his throat, but death tames him: A dead dog needs no chain,
and a flea cannot bite very much, the mark it makes is but a flea-
bite; you that have flight thoughts of fin, do as good as fay, that
the God of Ifrael entred into the lifts, and armed himself for the
Battel againſt a dead dog; nay, that he loft the Field, and was
worfted by a flea, the evil of fin is not fo much feen, that it is a
knife that cuts our fingers, as that its a knife redded over with the
blood of our dear Redeemer.
1 Sam. 24. 14
3. Hence note the exact and impartial justice of God,and his
moft righteous Severity against fin; that rather than that thall
paffe unpuniſhed, his only begotten, and everlaſtingly beloved
Son fhall fhed his blood, and become lyable, and obnoxious to a
curfe. In the blood of Christ as a mirrour, is reprefented the
moſt condescending mercy, and inflexible feverity that ever the
world faw. Son (faith God) if thou wilt undertake for fin-
ners, and undergo that penalty that is due to fin, thy blood muft
go for it, and nothing can be abated; he prays the Cup may
paffe if poffible; but juftice was inexorable, he was upon fuch
terms that it was not poffible: God hath fet forth Christ to be
a propitiation through faith in his blood, to declare his righte- Rom.3.25.
oufneſſe that he may be just. One would have thought he would
have faid to declare his love and mercy, that he may fhew himfelf
gracious; nay, but (though there be a truth in that) the Apo-
nie pitches upon another Attribute, To declare his righteouſneſſe
that he may be just. If there were any refpect of perfons with
God, or if exa& juftice could have warp't, and been drawn away
with any acceffory and circumftantial confiderations, doubtleffe
Chrift fhould have gone free, and an indemnity from fuffering
fhould have been the Sons priviledge.
4. This is fad and dreadful news to all impenitent and rube-
lieving finners; What will be their doom that have no fhare in
this blood of Chrift, and not only fo, but trample it under toot
as an unholy thing? Let them look to it, it will one day rife up
against them as a witneffe for their certain damnation; for fuch
there's
296
Serin.14.
Of Chrifts Humiliation.
Heb. 1o. 19.
:
there's a much forer punishment; woe to thofe that have not the
blood of Christ to plead for them; bat ten thousand woes to
them that have the blood of Chrift pleading againſt them: And
where it cries not for pardon, it cries out for vengeance with a
witneffe. They are the enemics of the Croffe of Christ, (faith the
Phil.3.18, 19. Apoltle) whofe end is deftruction: And what better end could
it rationally be hoped they should come to that have an enmity a-
gair the Croffe of Chrift? If that which is light in the be
Matth 6.23. dark, how great is that darkneffe? If the healing, faving
blood of Chrift be deftruction, how dreadful is that deftruction?
the death of Chrift is to a wicked man one of the faddeft ftories,
and molt dreadful tragedies that he can read or hear of; becaufe
having ro interest in it, he understands what muft certainly be
acted upon himself; and it God would not hearken to the pray-
ers of his Son, how is it likely he should be moved with the cry
of Rebels and Enemies? When God fent the Prophet Jeremiah
upon his Errand to the Nations with the Cup of his fury, that
they should drink, and be drunken, and fpue, and fall, and rife
20 moe; upon cafe of their refufal to drink, tell them (faith he)
that loe I legin to bring evil on the City which is called by my
Name, and h uld ye be utterly unpunished? ye shall not be unpu-
niſked. As if God had faid, Carry a Cup,and if they retufe,tell them
Jerufalm hath been before them, and I am refolved it fhall go
round. My own people fhall not drink unpledged, and they
fhall not be unpunished. God hath prepared a Cup for all Chrift-
rejecting finners, warmed with fire, and ſpiced with brimſtone,
and if they wince, and make a fowre face, let them know Chriſt
hath had it, Gods only begotten and beloved Son hath drunk
deep on't, and how,or with what face can they expect to escape?
What! wil! God fay to fuch a one, Behold, he whofe judgment
was not to drink of the Cup, hath affuredly drunken, and
at theu le that shalt altogether go unpunished? thou shalt
not go unpunished, but thou shalt furly drink of it.
Jer. 25.29.
Jer.49.12.
Uſe 2.
2.
า
For Exhortation, and that in fix particulars.
1. Hath Chrift fhed his blood for fin? let us then hed the
blood of fin; let fin never live one quiet quarter of an houre in
our fouls,that would not let Chriftive in the world.hift dyed
unto fin for Satisfaction; let us dye unto fir by Mortification:
He
Serm. 14.
$97
Of Chrifts Humiliation.
He died unto finne once, likewife reckon ye alfo your felves to be
dead indeed unto fin. Every Saint fhould be uguT TO QUOIÓ-
σύμφυτο ὁμοιό
蕊
​Man To bavary, as the Apoftles phrafe is, Rom. 6. 5. planted
together in the likeneẞe of his death; And he further explaines
his meaning, Ver. 6. Knowing this, that cur old man is cruci-
fied with him, that the body of fin might be destroyed, that kence-
forth we should not ſerve fin.
Rom.6.10, 11.
Gal.6.24.
And verily, unleffe by the death of fin in you, you can have
no comfortable evidence, that the death of Chrift was for you.
Chrift was crucified, and they tha are Chrifts, have crucified the
flesh with its affections and lufts. If ye be circumcifed, Chrift Gal. 5.2.
Shall profit you nothing (faith the Apoftle) I Paul (ay unto you;
he affixeth his name, and fets to his hand, q. d. I fay it, and I
will ſtand to it; and fo, if your heart be uncircumcifed, by rot
putting off the body of the fins of the flesh; if you live in any one
known, approved fin, Chrift and the death of Chrift thall profit
you nothing. Ah! revenge the blood of your dearest Lord, upon
your deareft lufts; and when Satan prefents to you a fugred, fpi-
ced cup, tempting you to the commiffion of any fin,fay as David
of the waters of Bethlehem, Farre be it from me, oh Lord, that 2 Sam.23. 14.
I fhould do this; is not this the blood of my Saviour, that not on-
ly hazarded, but laid down his life for fin?
r
2. Did Chrift let out his blood for us? let our lives then run
out for Chrift in a vigorous activity, and unwearied exercise of
grace. It is the Apoftles argument, and it's very forcible. we
judge that he dyed for all, that they that live, should not hence-
forth live unto themselves, but unto him that dyed for them, 2 Cor.5. 15.
Chrift did not fhed two or three drops of his blood only, or
breath a veine; and fhall two or three duties a few threds,
and odde parcels of holineffe ferve to return back to Chrift?
What can we think too much for him, that thought not much Tit.3. 14.
of his blood for us? the blood of Chrift is as well for the purity, as
the purchaſe of his people.
>
3. Did Chrift thus humble himself to death for us? let us
then prize him exceedingly, and raile him in our esteem above
riches, honour, pleasure, father, mother, husband, wife,friend,
yea life it felf, or any other thing that we are apt to account prect Quanto pro me
ous; how ought he to be prized and preferred above all things,that vilior, tanto mi-
prized fuch inconfiderable nothings as we are, at fo high rates as hi chavior. Ber,
Qq
his
vilior,tanto
298
Serm.14.
Of Chrifts Humiliation.
1 Pet.2. 7.
་
Cants.9.
Ver. 10.
I Cor. 2.2.
Phil.3.8.
Mat.10.37.
be
his own blood? if you put Chrift into one end of the ſcale,
fure he out-ballances every thing that can be laid in the other.
To you that believe he is precious. Other things may be rated
according to that particular excellency that he hath put into
them; but you will be careful to keep the higheft Room for the
best friend, and fay, Come down this, and t'other vanity
this friend must take place; whatever other things may make
twelve, Chrift fhall be thirteen; to a carnal heart, nothing fo
low prized and undervalued as Chrift; but with believers that have
an interest in him, and know the worth of him, he is in high-
elt efteem. What is thy beloved more than another beloved?
(fay the daughters of Jerufalem) they have fleight, low thoughts
of him, and another, (be it who it will) is to them as good
as he; but what anfver makes the Spouse? My Beloved is white
and ruddy, the chifest among ten thousand. If there were a
general Muſter, and all the fons of men ftood together, Chrift
would be above, and beyond them all; and Paul is of the
fame mind, who defired to know nothing but Chrift, and him
crucified; as if he had faid, Let me but be acquainted with
Chrift and his Croffe, (fuch a fuperlative efteem he had of him)
that I care not this, if I burn all my Books. Whatever he had
heretofore accounted excellent, when his judgement was byaf
fed with wrong apprehenfions, he now accounts droffe, dung
dogs meat, for the excellency of the knowledge of Chrift Jesus his
Lord; all not worthy to be named the fame day with Chrift. Nay,
Chrift himſelf hath told us, they are not worthy of him, that do not
think him most worthy.
4. Chrift humbling himself thus low, fhould teach us highly
to prize our fouls; by the price that was paid for them, we
may
conceive at what a rare God values them. If God fhould
have faid concerning any foul, I fo eſteem it, that rather than
it thall perish, I'le diffolve, and unpin the whole Fabrick of
heaven and earth, that (you'le fay) had evidently demonftra-
red an high valuation of fouls; but the courfe God hath taken,
fhews a much higher cftem of them. Now let this deare
bought ware be precious; ah let none of us adventure a foul,
for the fatisfying of a bafe luft; let not any fin fteale that away
upon eafie termes, which put the Lord of glory to fuch expences.
Chrift that beft knows the worth of fouls, for he paid for them,
fo
Serm. 14. Of Chrifts Humiliation.
999
fovalues them, that he tells us the gaine of the world were no
fufficient or fatisfactory compenfation for the loffe but of one Mark 3 36.
of them, and a man that should make that bargaine (as too
many do) might put all his gaines in his eye, and fee never the Ingenui homs
worfe after it. What the Civilian faith of a Free-man, is much ais willaste-
more true of an immortal fou', No hing can be valued with it. ftimatio.
Tradesmen know, that buying deare, and felling cheap, will
undo them; but it will much more undo you, to fell cheap that
which Chrift hath bought fo deare. Do not pawn your foules to
Satan, that is, do not adventure upon the commiffion of any
fin, with this referve, I will repent before I dye, and then all
is well; that is as if thou fhouldft ſay, Here Satan, I give thee
my foule to pawn, in lieu of the pleasure or profit of this or
that fin, and make it in my bargaine, that if I repent I will have
it again, till then I deliver it into thy cuftody, and if I never re-
pent, take it, it is thine own for ever. Nay, but ask Satan when
he comes thus higgling for thy foul, and bids thee pleaſure,pro-
fit, preferment, or any fuch toyes and trifles, but canst thou
fubtile Tempter, give any thing æquivalent to the blood of God,
the price that hath been already paid for it? our fouls were not
Redeemed with filver and gold; and let us never fell them for 1 Pet.1.18.
that with which Chrift could not purchaſe them.
A&. 20.24:
5. Did Christ humble himself to the fhedding of his blood? let
us then be willing (if need be) to ſked our blood for Christ. We
needed Chrifts death, and poffibly Chrift may need ours, though
not for merit and fatisfaction; No, that was our need, for
which his death was abundantly fufficient, and needs not ours
to make any additions, or heapt overplus meaſure; but Chrift
may need our death to feale his truth, and credit his Goſpel;
the Apostle Paul counted not his life deare, that he might finish
his course with joy, to teftifie the Gospel of the grace of God. And
the Holy Ghoſt gives an honourable character of fome Heroi-
cal, noble-fpirited Chriftians, that they loved at their lives
unto the death; and the blood of the Lamb animated them to Rev.12.11.
fuch valour, that they overcame and conquered by the lotte of
their lives. Ye have not yet refifted unto blod, (faith the Apo-
ftle) but how foon it may come to that ye know not. It's Heb.12.4.
your duty, and will be your wifdome to prepare for ſuch a black
bloody day as that; there are two things in the death of Chrift,
Q92
that
300
Serm. 14
Of Chriſts Humiliation.
!
1 Pet. 2.21.
Verbi verba
1
き
​that may animate and embolden us into a willingneffe to dye
for him. 1. A motive, one good turne requires another. 2.
A pattern, Chrift fuffered for us, leaving us an example, that
ye should follow his steps. A place very much abufed by the Soci-
funt nobis Docu- nians, as though there were no more in the death of Chrift,
menta verbi fa- then an example; but one end of Chrifts death muft not exclude
mentasverbi
ta funt nobis another; in the blood of Chrift there's both a price and a pat-
tern; he hath fet us a Copy, and upon his call,we fhould be ready
to write after him with our blood.
exempla.
Auguft.
Rom. 3.25.
Heb. 9. 141
Acts 15.9.
Lev, 1.4.
John 3.15.
6. By Faith, and an hearty acceptance of Chriß, let us put
in for a share, and get an interest in the blood of Christ. He
hath (it's true) dyed for finners; but without faith, what is all
this to you though ye be finners? Without blood Christ could
not fave you; and without faith, the blood of Chrift cannot ſave
you. God hath fet forth Chrift to be a propitiation, through
faith in his bloed; the confcience is purged by his blood, and
the heart purified by faith. This precious blood of Chriſt, doth
no other way purifie, than as applyed and fprinkled by faith.
Every man was under the Law to lay his hand on his burnt-offer-
ing of atonement; he must own it for his Sacrifice; thou muft
ftretch out an hand of faith, and put it on the head of thy fin-
offering, owning Chrift as thy Lord and Saviour; for it is not
Chriſts blood as barely fhed upon the Croffe, but as received in-
to the heart, that justifies and faves. The Son of man is lifted
up, that whosoever believes on him, should not perish; Univer-
fal caufes act not, but by a particular application; as Adams
fin pollutes no child, till applyed by the generation of the Pa-
rent. The Sun though it enlightens the whole world, helps no
man to fee, till its light be received into the eye. Suppofe the
blood of Chrift were as extenfive, and univerfal a caufe of fal-
vation, as any men pretend to, and contend for, it could pro-
duce no fuch effect, till faith hath wrought a particular applicati-
on; a great gift enriches not the beggar, in the rich mans hand,
but in his own, having received it.
fe. 3. Here's abundant comfort to all them that have by
faith, applyed and interelled themfelves in Chrift crucified;
here's blood that will interpofe between you and harmes; Chrifts
treading the Wine preffe, leads you into the Wine Celler; though
to him it was very painful, to you it is very comfortable; that
which
Serm.14.
301
Of Chrifts Humiliation.
which he felt as blood, believers may tafte as wine. Never
was there fuch a Cordial for drooping and difconfolate foules,
as that which came from Chris heart, when, bis fide was
broacht, and fet running upon the Croffe. Comfort in five par-
ticulars.
I
1. Your enemies are foyled. A Believer hath many enemies;
this blood of Chrift hath either reconciled, or difarmed them;
either made them friends, or left them impotent enemies. To
give a fhort lift of a few of them.
1. The justice of God, that's fatisfied; out of Chrift it hath
a dreadful quarrel, and implacable controverfie; and poor be-
lievers are many times afraid under their miſapprehenfions that
exact and inexorable juftice will either non-fuit, or give a ver-
dist against them; but they are more afraid than hurt; this blood
hath made juftice their friend. Being justified by faith, we have Rom. 5.1.
peace with God; and in Chrift he now fits with a rain-bow a- Rev.4.3.
bout his Throne. God once drowned the world in wrath, but
fmelling a ſweet favour of reft from Noahs facrifice, he pur-
pofed and promifed never to do fo any more; and as a badge
and token of his favour, and the firmneffe of that Covenant of
Peace, he put his Rain-bow in the clouds. If you can upon
good grounds fay that Christ is yours, there's a Rain-bɔw a-
bout Gods Throne, his Bench of Judicature, and condemna-
tion is turned into a mercy-feat; juftice will fet hand and Seale
to your acquittance, and be fo farre from pleading against
you, that it turnes your Advocate; and Christ ha- Roma. 3.25,26.
ving fhed his blood, becauſe God is just, the believer muſt be
justified.
2. The Law is fulfilled. To be under the Law, is a ftate full
of danger and terrour; and Saints are many times afraid that
it will be put in as a black bill of ind'tement against them, but
the blood of Chrift hath feracht the curfes out of the Rolle;
He hath Redeemed them from the Curfe of the Law, being made Gal.3 137
a Cuff them; they are not under the Law, but under grace. Rom.6. 14.
Not under the Law, as to its invenoned curfes, inexorable fe
verity, and intolerable penalties. The Law it felf to every be
liever, is as it were non-fuited by the death of the Law-ma- 1 Tim.1.9.
ker. It is not made for arighteous man; it was given to Adam
when he was righteous, and yet ftrongly obliges fuch as are
Q93
righ
302
Serm.14
Of Chriſts Humiliation.
Col.2.15.
righteous; but it lies not againft a righteous man (fo the word
fignifies) as to his condemnation; it is not laid as an Axe to the
root of the tree.
3. Satanis fubdued. Chrifts bruifed heele hath broken his
head;
He foyled principalities and powers, and made a fhew of
them openly, triumphing over them in his Croße. The whole
Hoſt of Hell, with all their traine of Artillery, was led Cap-
tive by him on the Croffe, and tyed to the Chariot-wheels of this
triumphant Conquerour. When the door poft was fprinkled
with blood, the destroying Angel paffed away; the blood of
Chriſt ſprinkled on the confcience, is a choice Antidote, and
preſervative againſt this devouring Abaddon; not but that he
till may be a Tempter and a troubler, but he fhall never be a
conquerour, never a tormentor. Chriftopher Haaffe, a Swediſh
Senator, being at the point of death, the Devil appeared by his
bed fide, with pen, ink, and paper; Come (quoth he) reckon up
thy fins in order, as thou haft committed them, that I may carry
them in a Catalogue to Gods Tribunal, whether thou art going;
Well Satan (faith he) if it must be fo, let the Catalogue be under
this head and Title, The feed of the woman fhall break the Ser-
pents head, and away flew the Devil in a great rage; ah firs, had
we but the right art of pleading the blood of Chrift, it would make
this roaring Lion more to tremble,than the Lion doth at the cock-
crowing.
♦
4. Sin is abolished; and that is a far worse enemy than the De-
vil. Many a Saint is able, and apt to fay, Were it not for fin, I
would not much care for Satan; I could defie, and bid him do his
worft; it is the Devil within, that makes the Devil without fo
formidable.
Now plead but this blood, and the guilt of fin is done away,
Either as
1. Imprinted on the perfon to condemnation.
12.Or reflected by the confcience in accufation.
1. Sin is done away by this blood as it binds over to wrath and
puniſhment: it's a fpiritual aqua fortis, that eates off the fouls
prifon-fhakkles. There is no condemnation to them that are in Christ
Fefus. Sin may remain,but it fhall not condemn; and whence be-
Ver. 3.
lievers have their difcharges the Apoſtle there fhews, Godjent his
Sufcipiendo par
8am & non fu- own Son in the likeneffe of finful flesh, and for fin, co demned fin in
fcipiendo cul- the flesh. If the channel of Chrifts blood runs through thy foul,
Rom. 8. i.
thou
Serm. 14.
303
Of Chrifts Humiliation.
pam,& culpam
delevit & pœ-
thou hast shot the gulfe as to condemnation; this Scripture brings
thee in not guilty, and that's the verdict of a thouſand Juryes.
2. The blood of Christ aboliſhes fin as reflected by the confci- nam. Aug.
ence, in a way of accufation, as it raises tumults, and turmoyls
in the foul, and Armes a man against himfelf. It's a Malignant
and mischievous property of fin, that it doth not only put the
foul into hell, but puts hell into the foul. Confcience is to
fin, what the burning-glaffe is to the fun-beame, twitts all toge-
ther, till it fcorches, fmoaks, burns, and flames; but Chrifts
blood hath that in it, which is abundantly fufficient to filence
and ſtop the mouth of an angry,accufing confcience; it's a fove-
raign balfome, to cure that cancer in the breaft; a mollifying
oyntment, and cooling fomentation, for thofe invenomed, fin-
rankled ulcers that feller, and bleed inwardly. The blood of
Sprinkling speaks better things than that of Abel. Abels blood Heb.12. 14.
was very clamorous in Cains confcience; he carryed an hue and
cry within himself; confcience as a blood-hound, hunted him
at every turne; and its continual cry and eccho in his ears, was,
Vengeance upon the murderer; but the blood of Jefus hath in
it a pleasant and peaceable voice, and hushes all unquiet and
tumultuary janglings. Applyed by faith, it faith to the foules
rowling billows, that caft up mire and dirt, what Chriſt once ſaid
to the raging Sea, Peace, be fill, and there is a great
calm.
5. And the last enemy, whofe enmity the blood of Chrift hath
flain, is death. Not that death is fo destroyed to believers,
that they fhall not dye; but unftinged, that it fhall not wound
in the vital parts, or at once kill bodies and fouls. The A-
poftles triumphant minor is very remarkable, O'death,where 1 Cor.15.55-57
is thy sting? O grave, where is thy victory? thanks be to God,
who giveth us the victory through our Lord Jefus Chrift. When
a Bee hath faſtned its fting in a mans flesh, and thereby loft it,
ir ever after (they fay) turnes a drone; death once faftned its
fting in Chrift, and hath ever fince, to them that are in Chrift,
been like a drone, that can humme and afright, but not fting
and hurt them. Death now drives a poor trade amongſt them; it
may destroy the body, and when it hath play'd that prank, it hath
done all its feats; as a fierce Maftiffe, whofe teeth are broken out,
it can bark, or`rend and tear the tatter'd and thred-bare coate,
but
304
Serm. 14
Of Chrifts Humiliation.
Eph.1.6.7.
εκμείτωσεν.
1
Rom. 8.32.
Phil. 1. 6.
but it cannot bite to the bone. How feeble an enemy is death,
fince it travelled, and took a walk to the top of Mount Cal-
vary ?
2. A Believers enemies are not only foyled,but through the blood
of Christ his per fon is accepted,he hath made us accepted in the be-
loved; he hath begraced us in Chrift (that is the proper impor-
tance of the phrafe) in whom we have Redemption through his
blod. If thou art fprinkled with the blood of Chrift, God will
know his own mark upon thee, thy perfon is accepted, and fer-
vices cannot be unacceptable.
3. If a believer, here is comfort, in that thou mayſt be affured
that Chrift is willing to do any thing for thee. He is ready in hea-
ven upon all occafions to plead this price, and follicite thy fur-
ther affaires; fhew but Chriſts blood, and I dare warrant the gol-
den Scepter held out. The Apoftles reafoning is unanswerable;
He that pared not his own Son but delivered him up for us all,
Low shall he not with him alo freely give us all things? Saints
need never feare putting Chrift to too much trouble, in any thing
they have for him to do; for the fhedding of his blood (and that
he hath already done) hath been more troubleſome and charge-
able, than any thing they can fet him about for the time to come;
thou needeft not fear his denying any thing to thee, who hath thus
far denyed himſelf for thee.
4. Here is comfort to a believer, in that his grace fhall be pre-
ferved; fuch a foul is too coſtly a purchaſe for Chrift to lofe; he
paid fo dear, that he may be trufted to demand and challenge the
making good of his bargain: if true grace could be totally and
finally loft, it might be faid, Chrift payes the price, and the devil
gets the prize. He that hath begun a good work in you, will per-
forme it untill the day of Jefus Christ; And it lies Chrit in hand
fo to do; otherwife he will come offa lofer. Chrift is the good
John 10.11,28 Shepherd, that giveth his life for the Sheep, and gives unto them
eternal life, and they shall never perish. Ah how little do they con-
fult Chrits honour, or the comfort of fouls, that tell us, Belie-
vers may perith in fin, like rotten fheep in a citch; iffo,how then
fhall Chrift fave his flake, that hath been thus much out of purfe
upon them?
5. Here's yet further comfort to a believer, in that by the
Heb. 19. blood of Chrift heaven is opened, and we have boldneffe to enter into
the
Serm.14.
305
Of Chrifts Humiliation.
the holyest, by the blood of Jeſus. Man had no foɔner finned but
God fent an Angel to ftand Centinel, and keep him from Paradi.e
with a flaming (word; the blood of Chrift hath opened that paſ-
fage, at once blunting the fword, and quenching the flame. Chrift
gave up the Ghoft at the ninth hour, at three in the Afternoon,
the time of the evening Sacrifice; and at the very inftant the
Veile of the Temple, that parted the holy place and holy of ho-
lyes,was rent afunder, fo that the Priest who was then Miniftring
in the holy place, had on the fudden a fair and free profpect into
the holyeft of all; which excellently typifies, that the death of
Chrift hath removed, and rent away all obftacles and obftructions
that might interpofe betwixt believers, and the bleffedneffe of
glory. The Rivers lead to the Sea, the ftream of Chriſts blood
it thou beeft imbarqued by faith) runs directly into the Ocean of
endleffe,boundleffe,bottomleffe happineffe.If thou haft open'd the
door of thine heart to let Chrift in,the blood of Chrift hath open'd
and unlock'd the door of heaven, and thou canst not be shut out. A
crucified Chriſt entertained,will one day make glorified believers;
his Humiliation is the ready Roade both to his, and his peoples ex-
altation.
RE
CHRISTS
306
Serm.15.
M
華​華
​CHRISTS
EXALTATION.
Phil. 2. 9,10, 11.
Wherefore God also bath highly exalted him,
and given him a Name which is above every
Name :
That at the Name of Jeſus every knee should bow,
of things in heaven, and things in earth, and
things under the earth:
And that every tongue should confess that Jesus
Chrift is the Lord, to the glory of God the
Father.
H E former Verfes fpeak of the deep humiliation
of Jefus Chrift; thefe words contain the Do-
&rine of Chrifts moit glorious Exaltation.
If you view Chriftin the words before going,
you will behold the Sun of righteoufneß ecclipfed;
but in this Text you will fee him ſhining forth in his ftrength and
fplendour..
The
Serm. 15.
309
Chriſts Exaltation.
The Doctrine of Chrifts Humiliation leads you to Mount Cal-
vary, but this Doctrine will lead you to Mount Tabor, to Mount
Oliver.
* Y
There you may fee Chrit ftanding at the Bar,
but here you fee him fitting on a Throne of Majefty and
glory.
The former Doctrine fhews you the Son of man in the firme
of a servant, but this reprefents Chrift to you the Son
of God like himſelf, in the glorious eftate of Triumphant
Majefty.
You have heard how Christ died for our fins, and how we
are Reconciled by his death; and now you fhall heare Rom.4. 25.
how he roſe for our justification, and how we are faved by his
life.
Rom.5.10.
In his Humiliation there was neither form, nor beauty, nor Ifa.53. 2.
comlineß did appear; but now you will fee him in the excellency Heb. 1. 2.
and brightneß of his Fathers glory.
In Chrifts Humiliation you heare how he was reproached
in his Perfon, Name Doctrine, Miniſtry, and Mi-
racles; but he is now exalted, and hath a name given him above e-
very name.
And whereas in his Humiliation his enemies bowed the knee
in fcenne to him, yet in his Exaltation they must bow the knee
with fear and trembling. Then they cried after Chrift, Cru
cifie him, crucifie him; but God hath exalted him fo, as every
tongue must confeß that Fefus is the Lord, to the glory of
God.
Contraria jux
And thus Contraries are illuftrated by their contraries;
the fufferings of Chrift (like a dark fhadow to
curious picture, or a black vaile to a beautiful face) ta fe pofita ma-
do make the glory of his Exaltation the more glo-
rious.
The height of Chrifts Exaltation, is best known by confi
dering the depth of his humiliation; the Cross of Christ (as
one faith being the best facobs staff to take the height
of this morning Star, or rather Sunne of Righteou
nefs, breaking forth most gloriously from under a dark
Cloud.
Mii
+
Rr 2
In
gis elucefcunt.
308
Serm. 15
Chrifts Exaltation.
In theſe three verfes we have thefe Particulars confi
derable.
1. The Connexion between the Humiliation and Exaltation
of Chriſt in theſe words, did, Wherefore alfo God hath exalted
bim.
2. The Doctrine of Chrifts Exaltation laid down, God hath
highly exalted him.
3. The end of Chrifts Exaltation, it was for the glory of God
the Father.
Before we come to the Doctrine of Chrifts Exaltation we
will a little confider the connexion of theſe three Verles with
the three preceding Verfes, viz. 6, 7, 8. where it is
8.-
faid, that Jefus Chrift being in the forme of God, and thought
it not Robbery to be equal with God, but made himſelf of no
Reputation, and took upon him the forme of a fervant
was made in the likeneß of men, and being found in faſhion as
a man, he humbled himself, and became obedient unto death, e-
ven the death of the Croß; wherefo e God also hath highly exalted
him, &c.
and
>
It is a Queſtion amongſt Divines, whether the Humiliation of
Chriſt be the Meritorious caufe,or only the Antecedent of hisEx-
altation; and yet they that dispute this, do all agree in this
That Jefus did not by his Humiliation and fufferings merit fuch
things as he was invefted withal before he fuffered; for that
which is meritorious, muft alwayes precede the reward; and
therefore it cannot be faid, that Chrift did merit the perfonal
union of his Divine and Humare Nature,
happineß of his foud, nor his Habitual Graces
He had from the first Moment of his Incarna-
tion.
nor the
which
First, There are fome Divines wo interpret the particle
Chrifti bumili-
atio eft exalta- ▲iò as a caufal; and fo hold that Chrift by his Humiliation
tronis meritum did merit his Exalta ion; and of this opinion was Augustine,
& ejus exalla- who calls (Irifts Humiliation he meritorious caufe of his Ex-
tio cft humilia-
Honis pamiumaliation; and his Exaltation the reward of his Humiliation. The
Aug. Popish wrte:s go generally this way. I find alfo amongſt Pro-
Hac enim par- tellant Writers, the Learned Zanchy of this Opinion, who
ticula did (en upon this Text, hath this. Note. By this Particle Aid (where-
Biopter quod)
fore)
42
Serm.15.
309F
Chrifts Exaltation.
A
fore) The Apoftle notes the merits of Christ, whereby
he hath merited his own Exaltation, and our Salvation. meritum Chri-
Salvation. Ai devotat qui-
bus & fibi fuam exaltationem & nobis totam falutem promeruit. Zanch. in loc.
And that which favours this Explication, is that faying
of the Apoſtle concerning Chrift; That for the 10y that was Heb.12.2,
Set before him, he endured the Croß, and d.fpifed the ſhame,
as if having an eye to the Recompence of the Reward
enabled Chrift to perfevere with more patience, when
he became obedient unto death, even the death of the
Crofs.
eye
"
Neither doth it derogate from the freeness of Chrifts fuffer-
ings, that he was rewarded for them; for even that glory
that Chrift hath in heaven, is for our good and comfort. Nor
was it out of indigence and neceffity, that Chrift accepts of
glory in a way of Reward of his obedience; but herein he
commended his love the more to us, that would fo far con-
difcend, and fo far even in his Exaltation humble himflf, to
receive glory in the way of obedience, which he might have
challenged by vertue of his perfonal union. Even as a Prince
who though he hath right to a Kingdom by Inheritance
and Succeffion yet he will accept of it as a Re-
ward of his Obedience and Conqueft over its e-
nemies.
›
,
2. But others underſtand the Add in the Text, not as fignify-
ing the Humiliation f Chrift to be the meritorious caufe, but
only the Antecedent of his Exaltation; and ſo they make this
particle to be not caufal, but connective only; and fo I find
fome of the Ancient Tranſlations, as the Abhisick, Verfion
doth only 10yn the Hum liation and Exaltation of Chrift
ther; Humilavit feipfum & magnificavit eum D.Ms. And
for this may be rationally urged,
toge
1. That in the whole wo k of our Redemption effected by
Chrift, Jefus Christ had a refpect no: unto himself, but
that he humbled himfelf to
unto us. It is for us
the Death of the Croffe for us men, and our Sal-·
vation.
>
>
2. Jefus Chrift had right to all the Honour, Glory, and
Majefty, which now he is poffeffed of in Heaven, by ver-
tue of his being the Sonne of God; and the glory which he
hath:
310
Serm.15.
Chrifts Exaltation.
(
·
CL
John 17.5. hath now in Heaven, he had with God before the world
John 1.18.
Rom. 9.5.
Joh.3.16.
Dr. Featly.
mas.
!
3. The freeness of Gods love in giving Chrift, and of Chrifts
in giving himself for us, was fuch, that the man intention
of God, was, that not Chrifts, but our eſtate might be bet-
tered, if the Son of God had never left the bofome of the Fa-
ther he had been for ever God bl ffed in himself. But fuch.
was the love of the Father, that he gave his only begotten Sonthat
we might n.t perish, who believe, but might have everlasting
life.
>
4. It is fit to be confidered, that the glory which Chrift
hath in Heaven, in fitting at the right hand of God, is fuch,
that it cannot be merited by the fufferings of the Humane
nature of Christ. And therefore it is faid, piro, he hath
fely given him a name above every name.
This Taft interpretation of the Particle a, is that to which
moſt of our Proteftant Divines do incline.
I will not here undertake to determine the Queſtion; I
find it the judgement of fome of our Learned Divines, That
Me. Antbony there need be no Controverfie about this thing, for the Parti-
Burgeffe. cle and notes order; but whether the order of caufality or an-
tecedency, or both, may be confiftent with the Analogy of
Faith.
1. For if we look upon Jefus Chrift as rewarded for his fuf-
ferings for us, we may thence be affured, that our ſufferings
for him (though of another nature) shall be eternally
Pfal.58.11. rewarded.
Prov. 18.12.
■ Pet. 5. 6.
2. Or if you note the order only, that Jefus Chrift was firſt
humbled, and then exalted, we may thence learn that before
honour is humility and that if we Humble our felves
under the mighty hand of God, in due time he will exalt
$15.
Leaving therefore this 'Queftion, I proceed to the
Doctrine of Chrifts Exaltation, as it is laid down in this
Text.
Doct. It pleafed God the Father for his own glory, that the
Lord Jefus Chrift, after he had been deeply humbled, should be
highly exalted.
*
1
> Thús
Serm. 15.
3112
Chrifts Exaltation.
Phil. 2. 7.
A&s 3.15.
Thus it pleaſed Cod, that he who had humbled himſelf to
the death of the Crofs, fhould be made higher than the ea. Heb.7.26.
vens; and he who had taken on him the form of a Servant,
ſhould now appear in Heaven like himſelf, the Prince of life; 1 Cor. 2.8.
and he that made himself of no reputation, fhould now be in as 2. 36.
Heaven the Lord of Glory; and the fame Jefus who was Heb.2.16.
crucified, God hath made both Lord and Chrift; and He 1 Pet.3.22.
who took not on him the nature of Angels, but took on him
the feed of Abraham, is exalted above Angels, being gone
into Heaven and is on the Right Hand of God; An-
gels, and Authorities, and Powers, being made fubject unto
him.
There is a word in the Text that is very Emphatical,
which is 'm, he hath highly exa'ted. The Elegancy of the
Greek tongue is fingular; The Apoftle hath a no-
table word, Ephef. 3. 8. inamısó teens, leffe than Eph. 3.8 GX1567EEK.
the least of Saints; and here we have a no lefs re- Minimorum minimus. Beza..
Minor minimo. Cor. a
markable word, úmçú↓wos, he hath highly exalted
Lap.
him; God hath exalted Jefus Chriſt above all Ex- mútwo Emphaticus eft
altation; the Exaltation of Jefus Chrift, was fuper- hic notandus Pleonafmus.
fuperlative. The Latine Verfion of the wordum. q. d. Super omnem altitudi-
ύψωσε Exaltavit eum, he exalted him, is too m exaltavit, fuper-exal-
tavit. Ambrof. Multipli-
low to express the fublimity of the Greek word. cavit fublimitatem ejus.
We have here an elegant and an emphatical Pleo- Syr. Sublimitate fublima-
nafme, which the Greek tongue borrows of the item. Arab. Infigniter
Hebrew
as is frequently uſed in the New Tefta- cxtulit. Juftinianus.
ment
"
2
as it is faid of the Magi, when they
law the Star, they rejoyced with great joy; and Mat. 2.10. 'Exapna gegir
fo when Chrift came to Celebrate his lali Pafeo- μεγάλην σφόδρα.
ver, he faith to his Difciples, with defire have I Luke 32. 15. 'Emuuía is
defired to eat this Paffeover. So it is fad here,
the Lord Jefus Chrift was very highly exalted; he
was exalted with all Exaltation. Jefus Chrift in his Refurre-
Etion was exalted; in his Afcenfion he was highly exalted;
in his fitting at the right hand of Gud, he was very highly
exalted above all Exaltation. Chrift in his Refurrection, was:
exalted above the Grave; in his Afcenfion, above the Earth,
and in his Seffion at Gods right hand, he was exalted above the
higheft Heavens.
Io
383
Serm. 1
Chrifts Exaltation.
Heb.2.16.
2 Cor. 5.31.
Gal.3.13.
Gal.4.4.
Heb. 7.22.
1 Cor. 5.7.
Rom. 1.3.4.
Clarificatio
Chrifti ab ejus
refurrectione
fumpfit exordi-
im. Aug.
Heb.5.7.
Mat. 11.5.
Mat, 8.20.
It is very Remarkable how the- fteps of Chrifts Ex
alta on did punctually answer to the fteps of his Humili
arichi
There were three steps by which Jefus Chrift defcended in his
voluntary Humiliation.
First, His Incarnation, by which he was made of a woman,
and fo became man; he was made finne, and fo became our
Surety; he was made a Curſe, and fo became our Sacrifice.
This was the largest ftep of Chrifts Defcenfion and Humiliation;
for it was more for the Son of God to become the Son of man,
than for the Son of man to die, and being dead, to be buried
and being buried to continue in the state of the
dead, and under the power of death untill the Third
Day.
,
Anfwerable to this degree of his Humiliation, was his Re-
furrection; for as by his Incarnation he was manifeft in the
Aleth, the fon of man, made of the feed of David according
to the flesh, fo by his Refurrection from the dead, he was decla-
red to be the Son of God, with power according to the Spirit of
holineß. The Refurrection of Chrift was the first step of his Ex-
altation, He was declared to be the Son of God. He was al-
wayes the Son of God, even during the dayes of his flesh; but
then he was openly declared to be the Sonne of God, that he
could by his own Almighty Power raife up the
Temple of his Body which the Jewes had De
Stroy'd.
2
The ſecond ſtep of Chrifts Humiliation,was his poor, painful
and contemptible life, and his painful, fhameful, and curfed
death of the Crofs; He was found in the form of a Servant.
He was deſpiſed in his Perſon, Miniſtry, and Miracles in the
dayes of his flesh; that is, whilft he lived here upon earth. He
was poor in estate, followed by the poor; he had not where to lay
his head, he was reproached, and counted a Sabbath-breaker,
a winc-bibb r, an enemy to Cafar, a Blasphemer,he was counted
every thing but what he was.
Anſwerable to this great Exinanition of Chrift,is his afcenfion
into Heaven, and fitting at the right hand of God. Man did not
fo deſpiſe and difparage, but God hath honoured him, to fit
Serm. 15.
313
Chrifts Exaltation.
Pfal.8.5,
on the right hand of God; note the great honour that Jefus
Chriſt is inveſted withal; as he was man, fo he was lower than
the Angels; But in that he hath ſaid unto him, Sit thou on my
right hand, he hath e xalted him above the Angels; for
none of the Angels
the Angels hath he faid at any time, Pfal.110. 1.
Thon art my Sonne, Sit thou on my right hand.
to
any
Eph, 1,10, 21,
To fit at Gods right hand, is to be next in dignity and honour
unto Almighty God; and this is that which the Apostle fpeaks
of, fhowing how God raiſed Jefus Chrift from the dead, and
fet him at his own right hand in the Heavenly places, far above Heb.1.13.
all principality and power, and might, and dominion, and every
name that is named, not only in this world, but alſo in that which
is to come and hath put all things under his feet
and gave
him to be the Head over all things to the
Church
>
Thus all the dishonour and reproach that was caft upon Chrift
in his life, and the ignominy of his fhameful, painful, and cur-
fed death of the Crofs is now taken away by Chrift his afcending
up into heaven, fitting at Gods right hand, and all the Angels
of God worshipping him.
Heb 1.6.
And thus our Lord Jefus was exalted from a death of ſhame,
to a life of glory, and that not to a temporary, but an eter-
nal life. Chrift was raiſed up, not as Lazarus to die againe
but Chrift died but once, but lives for ever at the right hand
of God to make Interceffion. So fpeaketh Chrift of himself, I am Rev.7.5.
he that liveth and was dead, and behold I am alive for ever-
more.
Rom. 6.10.
22:
Thus he that defcended in his burial in'o the lowest parts of Eph.4-9,10.
the earth, is the same also that afcended up far abve the Hea- Karrp-
VENS.
τον εἰς τὰ κα
TO THESE ME-
ρη τῆς γῆς, ὁ καταβὰς αυτός ἐς κι ο αναβὰς ὑπεράνω πάντων των αρχ
101.
3. His coming to judge the world, answers his being indged
in the world, and by the world. As Chrifts Exaltation began Mat. 25-31.32
at his Reſurrection, ſo it ſhall be compleated when he shall com Verict indica-
in his glory, and all the holy Angels with him; then shall be turus qui venit
St upon the Throne of his glory, and before him shall be gather- judicandus,
ed all Nations. He that came at firft to be judged, thall come
Sr
the
314
Serm. 15.
Chriſts Exaltation.
1
I Cor. 18
the ſecond time to judge the world. We have in the Scriptures
fevral defcript ons of Chrifts glorious coming to judge the
world; but when he fhall come indeed, he will make known
Joh. 5.22,27. his power and glory to all the world. God hath given the judge-
ment of all things and perfons into the hands of his Son Jefus
Chrift; the day of judgement is therefore called the Day of
Chrift; and the judgement-feat, is the Tribunal of Chrift
the appearing, the coming, the revealing of Jefus Chrift the
Acts 10 42. judge of quick and dead.
2 Cor 5.10.
2 Tim.4 1.
1 Cor.11.26.
2 Thef.1.8.
The Apoftle gives you the firft and laft part of Christs Exalta-
tion in one Text; and make the firft part of it as an affurance
of the latt; God (faith he) hath appointed a day in the which
A&s 17. 31.
he will judge the world in righteousneje, by that man whom be
hath ordained, whereof he hath given aßuranc: unto all men, in
John 5.22,23. that he hath raised him from the dead. Whence we may be-
lieve, that as certainly as Chrift did rife, fo certainly fhall he
cometo judge the world. God hath given us affurance of the
one by the other. And this committing all judgement to the Lord
Fejus Chrift, is that he might be glorified; the Father hath com-
mitted all judgement to the Son, that all men ſhould honour the Sca,
as they honour the Father.
i
Sedebit Judcx
qui statit (ub
judice; damna-
Then fhall our Saviour appear in his glory, and judge thofe
wicked ones that judged him. We read how the Jews by the
help of Judas and the Souldiers, took him and bound him
qui falfo fattus and led him to the High Prieft, and afterwards to Pilate, and
eft reus. Aug. how bafely he was betrayed,falfely accufed, unjustly condemn'd,
and cruelly murthered.
bit were reas,
am, qui often-
dit in cruce pа-
>
But there will be a day, when Judas and the wicked Jews
Demonftrabit in when Herod, and Pontius Pilate, and the Souldiers, and all
judicio potenti- his enemies fhall be drag'd into his prefence; and then the
Lord Jefus who before thewed his patience, will thew his pow-
er; and he who was fo unjustly condemned, fhall judge be
Acts 17.31. world in righteo fneß; and he that was numbred amongst
Tranfgreffours, fhall at that great day judge and punish all tranf
greffours.
tientiam.
Ifa.3.ro.
And thus as Chrift humbled himfelf in his Incarnation
in his Life, Death, and Burial
and Burial, fo God the Father hath
exalted him in his Refurrection, Afcenfion, Seffion at the
right hand God, and in conftituting Kim Judge of quick and
dead.
Jefus
Serm. 15.
315
Chrifts Exaltation.
3
Jefus Chrift by his Refurrection overcame all his enemies,
dearh, and hiss that had the power of death, the Devile By Co12.14.
his, Afcenfion, and fitting on the right hand of God, he hath
Triumphed openly over them; and by his being appointed Judge
of all, he will avenge himself of all his enemies, when all muſt
appeare before that High Court of Justice, from which there is
Quinto bumis
no appeal. So that the Lord Jefus Christ by his Reſurrection, bus fefe dejecit,
is exalted above the grave; by his Afcenfion, above the earth; tanto fubmi-
by his fitting at Gods right hand, he is advanced above the hea- exaltatus eft.
vens; and by being the Judge of all, he is Exalted above Brent.in loc.
Angels, Principalities, and Powers; and as he was a-
baſed more than others he is Exalted above all Q-
thers.
>
Thus in part the glorious Exaltation of Chrift hath been fet
forth in the feveral degrees thereof. For the further Demon-
ftration of the Doctrine of Chrits Exaltation, let us confider the
particulars thereof, as they are contained in this Scripture, and
they are these three.
1. God hath given him a name above every name.
2. That every knee, of things in Heaven, and things on
the earth, and things under the earth, fhall bow to the Name of
Jefus.
3. That every tongue must confefs that Jefus Chritis the
Lord.
For the firſt of theſe we will enquire,
1. What we are to underſtand by the Name given unto Jefus
Chrift?
2. How this Name is a Name above every Name?
3. How we are to understand this that God bath
given exactate to Chrift a Name above every
Name?
>
In Answer to the first.
Firt, Some by this Name do underſtand the Name Crift Je-
fus, and ſo take it litery; but neither Jefus nor Chriſt is a name
above every name.
Sf2
I. Not
མ སྶ ཡ
315 &
-1 Sam.24 7:
משיח יהוה
unctus five
Chriſts Exaltation.
Serm.15
1. Not Jefus, for that was the name of Joshua the
Son of Nun; the famous Captain of Ifrael, called Jefus, by
the Apoſtle Hebrews 4. 8. And of this Name was
the High Prieft Joshuah, the Son of fofedek, Hag-
gai I. I.
>
2. Neither is Chrift a name above every name, for
Saxl is called the Lords anointed, Chriftus Domini. And fo
allo the Prophet ſpeaking of Cyrus, calleth him the anointed of
Christus Domi- the Lord. We cannot therefore underftand this of any name,
either of Jefus or Chrift; for Paul is here fpeaking not what
the name of our Saviour was but of the Honour, Dignity.
Power, and Majesty,
xi.
Ifa.'45. I.
Nomen fupra
omne nomen
non intelligen- ced.
dum eft de ali-
Brent.
Secondly, Others
>
to which Christ was advan-
as Hierome and Theodoret do think
>
*
quo externo cog' that in, that Chrift was called the S nne of God, he had therein
nomine vel fe-
Suvel Chrifti, a name above every name; and this Expofition is gathered from
that paffage of the Apoftle, that Jefus Chrift was much better
than the Angels, as he hath by Inheritance obtain'd a
excellent name than they; fr unto which of the Angels faid he at
Thou art my Sonne
this day have I begatren
Heb.1.4.5.
Per nomen po-
teftas & digni-
tas fignificatur.
Calvinus.
Gen.6.5.
any time
thee?-
>
>
more
But though this be true, that to be the eternal Son of God,
is a Name above every Name, yet this cannot be meant here,.
for it is fpoken of that which Chrift was exalted to after his Hu-
miliation; but from Eternity he was the Sonne of God, and
did not ceaſe to be fo by his Incarnation and Humili
ation.
er,
Thirdly, By Name therefore we are to underſtand that Pow-
Dignity, and Authority which Chrift was invefted
withal after the dayes of his flesh, and Sufferings were
finished.
>
1, Sometimes in Scripture-phrafe, Name is put for glory
Uw and Renown. So we read of men of Renown, it is in the He
Viri nomiuis. brew, Men of Name, and of famous men Heads of the
1 Chron.5.24, Houfe of their Fathers. What we read famous men, is in the
Viri nominum, Hebrew, Men of Names; and thus the glory which Chrift,
Joha.1. 14. is invened withal, is the Glory of the only begotten of the
Father.
אנשי שמות
1
1 1 +
2. By
Serm.15.
3.17€
Chrifts Exaltation.
ར
2. By Name in Scripture-phrafe, is meant Power, and Au-
thority, and the Soveraignty by which Christ is King of Nati-
ons, and King of Saints; and thus the Scripture fpeaks; The
works (faith Chriſt) that I do in my Fathers Name, they John 10.25.
beare witneß of me; in my Fathers Name, 1. e. by the Power
of God. Thus P ter ſpeaks to the Criple In the Name of fe- Alts 3. 6.
fus Christ of Nazareth arife and walk, i. e. by the Power of Acts 4. 7°
Chrift; for fo it is expreffed; when the Council queftioned them
for this thing,they are asked, By what power, or by what name
have you done this?
So then, we are to underſtand by Name, that Honour, Au-
thority, and Dignity, which Chrift now enjoyes in Heaven,
of which he spake when he was afcending into Heaven, All
power is given me in Heaven and Earth; and the Glory of Mat.28.18.
Chrifts Name is fuch, that it ſhall be celebrated through all the
Ages of the World; Heaven and Earth fhall Ring with the prai-
fes of his Name, as the Angels praiſed his Name at his Birth;
Behold I bring you good tydings of great joy, which shall be an- Luk.2.10,11
to all peopl; for unto you is borne this day in the City of David
a Saviour, which is Christ the Lord; and (uddenly there was
with the Angel a multitude of the Heavenly Hefte, praising God,
and faying, Glory be to God in the highest, on earth peace, good will
toward's men.
>
, 13, 14.
So they do now praiſe him and worship him in Heaven, Heb. 1.6.
faying, Worthy is the Lambe to receive Power and Rex.5.13..
Riches, and Wifdome, and Strength, and Honour, and Glory,and
Bleffing.
Secondly, How hath Chrift obtained a Name above every
Name?
This Nomen fuper omne nomen, a Name above every Name,
is a demonſtration of Chrifts Super-Exaltation, and it notes four
things.
First, This is a Name above every Name, that Jefus
Christ fould be the only Saviour of the World, that his
Name fhould be the Only One Name by which we are
faved.
K
WHIT
1247
Of this the Apoffle, The ftone which the builders refuſed, is A&š 4·11,1 2.
become the Head of the Corner, neither is there any Salvat os in
any
Chrifts Exaltation.
Serm.15.
>
a-
there
Buy other, for there is non other Name under heaven given
John 4.42.
men, whereby we must be faved. He is indeed the
SUTO'S ESV d- Chef, the Saviour of the World; which we may underſtand
anews o owe not only emin my, but exclufively; He is the Saviour
το κόσμο
Te vogue, is none befides him. We read that God did raife Saviours to
Χρισός.
his people; Ifrael fo acknowledged the Levites in their folemn
Nehem.9.27. Falt-day; Thou (O Lord) deliveredft thy people into the hands
of their enemies who vexed them, and in the time of their trouble,
when they cryed unto thee, thou heardest them from heaven, and
according to thy manifold mercies, then gaveft them Saviours whe
Laved them out of the hand of their Enemies. Such a Saviour was
Mofes to the Ifraelites from the Egyptians, Joshua from the
Canaanites, Gideon from the Midianites, Feptha from the
Ammorites, and Sampfon from the Philiftims; but all theſe
were but partial, petty, and temporal Saviours. Theſe faved
the body from mifery, and that but for a time; Chrift faves
our fouls from our fins, and that for ever. All thefe Saviours
ftood in need of the Saviour. Joshua himself had eternally perish
ed, had it not been for Jefus
Mat. 1.21.
Acts 10. 43.
Pfal.110.1.
all
Jefus Chrift was the only Saviour to whoſe moſt precious
and Saving Name, all the Old Testament pointed at. He was
the Saviour in whom all the Promifes were performed,
the Types accomplished, and all the Prophefies ful-
filled.
It was unto this only Name, the Saviour, that all the Pro-
Gen 49. 10. phets bare witneß. He, he it was, that was Jacobs Shiloh, Da
vids Lord, Ifaiahs Immanuel, Feremies Branch Daniels
Meffiah, and Haggie's defire of all Nations. It is in his name,
and his Name alone that all Nations shall trust, and that for fal-
vation.
Ifa.7.14.
Jet. 23.5.
Dan 9.29.
Hag. 2. 9.
Mat.12. 21.
2.
Secondly, Jefus Chrift hath a Name above every Name, in
that he is exalted to fit at the Right hand of God, which is a
Name or honour which never the Angels nor Arch-Angels
had. This I prove from that paffage of the Apoſtle in his Epi-
fle to the Hebrews, where it is faid concerning Chrift; who
having purged our finnes, is fate down on the Right hand of the
Heb. 1.3.4. Majesty on high, being made fo much better than the Angels,
as he hath by Inheritance obtained a more excellent Nam: than
they; for to which of the Angels faid he at any time, Sit
ovocia Napo-
ερώτερον.
or
Serm 15.
319
Chriſts Exaltation,
on my right hand, till I make thine enemies thy Foo-
stoole?
Thirdly, He hath a Name above every Name, becauſe it is
through this Name, that the Name of God becomes a comfort
unto us. The Attributes of God, are the Name of God; Now
without an Intereft in Chrift, we fhall have no comfort in any At-
tribute of God.
To a Chriſtleſs finner,all the Attributes of God are againſt him;
as for instance,
1. God is wife; that's the worfe for
he knows all that wickedneſs thine
to, and much more evil by thee
knoweth.
Heb.1.13.
a wicked man; for
own heart is privy
than thine own heart Jer.17.10.
1 Joh.3.20.
2. God is holy, and therefore he must needs hate thoſe
that are Filthy, Being of purer eyes than to behold in-
iguity.
3. God is just; and if the righteoufnefs of Chrift do not
Skreen thee, the wrath and vengeance of God must needs break
out upon thee for thy guilt.
+
4. God is Almighty; and how fhall the Potters Veffel en-
dure the leaft touch of his hand? how (hall the chaffe ftand be-
fore the Whirl-wind of his wrath? how fhall the ftubble dwell
with everlaſting burnings? and fuch are all Sinners our of
Chrift.
Al the thoughts of God muft needs be terrible to all thofe
fouls that are out of Chriſt.
But the Name of Chrift, is that which makes the Name of
Goda Sanctuary and ſtrong Tower; the face of God thines upon
us in the face of Fefus Chrift.
>
Hab. 1. 13.
Prov. 18.10.
22.
As Mofes when he was hid in the Rock, could with delight 2 Cor.5.6. 1
hear the Name of God proclaimed; fo how ſweet
and Exod. 33. 21,
lovely and comfortable are all the Attributes of God
to all thofe that are in the Rock the Rock Christ 1 Cor.10.4
Jesus!
>
1. Godis a wife God, the more is my comfort, may a Be- Pfal.73. 24.
liever fay, for he knows how to guide me; he knows what I want, Mat.6.32.
and how to fupply it.
2. God
320
Serm.15.
Christs Exaltation.
1 Cór.1. 30.
Pfal.103.13.
Prov.18.10.
Rom.8.31.
Rom.8. 1.
Mal.3.17.
Matth.18.20.
John 14. 13.
I Cor.5.4.
Mit.28. 19.
2. God is a holy God, and thats a comfortable Attribute, for
in Chrift he is our fanctification.
3. God is a merc ful and gracious God, fo he is in himself,
but in Chrift Jefus he is moít merciful, gracious, and full of
compallion to pity and pardon his children
Father pitieth his Children fothe Lord pitieth them that fear
him.
>
Even as a
4. He is an Almighty God, mighty in power, and thus his
Name, through the Lord Jefus is a ftrong Tower, the righteous
fly unto it, and finde juccour; and through Chrift a be-
liever can fay, If the Lord be for us, it matters not who are a-
gainst us.
ab
5. Laftly, Even the Juftice of God through the Lord Jefus
Chrift becomes an Attribute of comfortable Confideration;
for becauſe God is juſt, therefore he will not condemn thoſe
for whom Chrift hath fatisfied. There is no condemnation to them
that are in Christ Jesus; God will not condemn thoſe that
are in Chriſt, but for his fake will ſpare them, as one spar‹th his
Son that ferves him.
And thus the Name of Chrift is a Name above every Name,
becauſe through his Name, it is that the Name and Attributes of
God become comfortable unto us.
Fourthly, And Laftly, The Name of Chrift is a Name above
every Name, becauſe his Name ſhould be most precious and pow-
erful in his Church throughout all Generations; thus all the Af
femblies of the Church fhould be in the Name of Chrift; they
must meet in his Name; all Prayers are to be made in the
Name of Chrift; All Church-Cenfures are to be in his
Name; Minifters must Preach and Adminiſter the Sacraments
in the Name of the Lord Jefus ; and thus he hath a Name above ‹-
very Name.
>
3. The third thing propounded is How are we to under-
ftand the word our God hath given him a Name
&C.
I answer, This must be underflood of Chrift; as Media-
for fo confidered, and fo only he was capable of Ex-
tour,
altation.
that Chrift as God was ex-
1. There are some that hold
alted; that now in Heaven the glory of the God-head, which
lay
Serm. 5.
321
Christs Exaltation.
lay hid, and was vailed in the Tabernacle of his fejk, is now John 1.14.
exerted, and fo exalted. But the manifeftation of the Deity, év J.
is no exaltation of the Deity. When the Sun fhines out of a
dark night, the ayre is illustrated, but the light of the Sunne is
not encreafed. The Lord Jelus was exalted in that Nature in
which he was humbled, and that is his Hu nane Nature. Ods
Hunane
θῆναι ο δεῖ του,
As the Divine Nature could not fuffer, neither can it be v-fiso's cov.
exalted.
God being the highest, cannot be exa'ted. It was the Humane
Nature of Christ that is thus exalted.
"
ક
Greg. Nyff
If we look upon the Divine Nature of Chrift, fo he was one John Iago.
with the Father and equal to the Father; and thus it Phil. 2. 6.
muft not be thought that Chrift could be capable of Ex- Nen nová in-
digebat exalta-
altation.
tione à Patr',
When God
gave him
him a Name; Theodoret excellently un- qui equalis e-
folds this great Myſtery thus, Chrift (faith he) did not receive fat Patri. Caly,
that which he had not before, but he did receive that as man, which Non ca accept
from all eternity he had as God.
Christus que
2. But we anſwer that the ero of the Text, hath Rela- non prius babe-
bat, fed accepit
tion unto Chrift as Mediatour God-man; not as God, fo he ut homo- que
could not be exalted at all; nor as a meer man, for fo he could habebat út De-
not be capable of fo great Exaltation. The Humane Nature of us. Theod.
Chrift being a Creature, cannot be capable of Divine Worship crucifixus eftin
In qua forma
or of fitting at the right hand of God. But the Humane Nature ipfa exaltatus
of Chrift by the perfonal infeparable union it hath to his Divine est, Aug.
Nature, is thus advanced.
>
Having finished the first particular of Chrifts Exaltation,
that God hath given him a Name above every Name; I nov
proceed,
Secondly, Another particular of Chrifts Exaltation, is this,
That at the Name of Jefus every kuce fhould bow; In the
handling of which, I will endeavour to refolve thefe Que-
ftions.
Queft. 1. What are we to underſtand here by bowing the
knee?
A.1.Some take this literally,as the Papifts,who in their wor-
fhip bow the knee as often as they heare the Name of Jefus menti-
oned. The Learned Zarcky is of an opinion, that fome of the Cere-
monies in uſe amongst the Papifts, might have an innocent Ori-
Tt
ginal;
322
t
Chrifts Exaltation.
Serm. 15.
w
Gen.41.43.
Mat.28.18.
مر
ginal; as their figning with the Crofs, to fhow that they were
not ashamed of the Crofs of Chrift, with which the Heathens
did reproach them; and fo the ftanding up at the Creed, to note
their refolution to ftrive together for the Faith that was once
delivered to the Saints. So genuflection to the Name of Jefus,
was (fay fome) in oppofition to the Arrians, who denyed the
Divinity of Chrift; but whether theſe things were fo inno-
cent at the first; feeing they are all of humane inftitution
and have been abufed to fuperftition, we have juftly laid the
ufe of them afide. And this Text cannot be fo understood; for
if by Name we understand the power of Chrift, then by bowing
the knee, must be meant our fubmiffion and fubjection to this
power.
ง
By bowing, therefore, to the Name of Jefus, is underſtood
that obedience and fubjection which is due to the Soveraign
power and Auhority of Chrift. Thus when Jofeph was exalted
to that Dignity and Authority in Egypt, that there was none
Joh.5.22,23. greater than he
greater than he, but Pharaoh himself, They cryed in the
Itreets where Jofeph went, Bow the knee. Thus God the Fa-
ther, gave Jurifdiction and Authority to
the Son that
they which honour the Father, might also honour the Sonne.
All power (faith Chrift) is given me, both in Heaven and in
Earth. He is the Prince of Life and the Lord of Glo
ry: to whom all obedience fervice and fubjection is
moſt due.
A&s 3.15.
I Cor.2.8.
segvia, in-
Heich, xj ng-
ταχθόνια το
τέςιν ο κόσμος
지
​was y ans
201 xy avlew.
που η δαίμο
es. Chryfoft.
in loc.
>
,
>
Quelt. 2. Who are they must bow the knee to Christ, and be in
fubjection unto him?
Anfw. All Creatures; for the Enumeration is full; which
Chryfoftome thus Expounds; Things in Heaven, on Earth, and
under the Earth, i. e. Angels, Men, and Devils, which Theo-
doret doth more clearly Explain.
1. Things in Heaven, i.. good Angels, and glorified Saints,
ſpirits of jult men made perfect.
2. Things on Earth; all men living both good and
bad...
3. Under the Earth; varuda infernalia; i. e. Devils and
damned fpirits.
A
Serm. 15.7
3:3
Chriſts Exaltation.
All theſe muſt bow the knee, and muft yield fubjection unto
Jefus Christ.
I. All knees in heaven fhall bow to Chrift voluntarily.
1. The good Angels, they cid alwayes honour
and obey the Lord Jefus. It was the joy of the Angels
of Heaven to be Subject and Serviceable unto Jefus
Chriſt.
>
1. Before the Incarnation of Chrift, an Angel inftructed Da
niel concerning the Meffiah, and how long ifhould be before Dan.9. 24.
his coming.
2. When the fulness of time was come, an Angel comes to
the bleffed Virgin, and faid, Feare not Mary, for thou
hast found favour with God and beh ld then fha't con-
ceive in thy womb, and bring forth a Sonne, and call his Name
Fefus.
Luke 1.
1.30,31,
Job 38.7.
3. As foon as ever he was born, an Angel brings the glad
tydings of it; and a whole Hofte of them who fang together, Luke 2, 13.
and shouted for joy at the Creation of the world, do with a fong
Celebrate Chrifts Nativity, Glory be to God on High
&-C
4. When Jefus Chrift was in danger to be kill'd by Herod
an Angel warnes of the danger, and directs his Mother to flee with Mat.3.13.
him into Egypt.
5. When he was tempted by Satan forty dayes together,a little
before he entered upon the work of his Miniftry, behold An- Mat.4.11.
gels came and Miniftred unto him.
6. When he was in his Agony in the Garden, ready to take
the cup of trembling out of his Fathers hand, there appeared
an Angel from heaven strengthening him. This bleffed Creature Luke 22.43.
out of love and duty, feeing his Lord and Maſter in ſuch diſtreſs,
came in to fuccour him.
7. And as the Angels gave the first notice of his Birth, fo
alfo of his Refurrection; an Angel told the woman, He is not here, Mat.28.6.
he is rifen.
for
8. The Angels attended Chriſts Afcenfion into Heaven,
they told the Diſciples That as they saw him afcending into Acts 1.11.
heaven, ſo he ſhould come again from Heaven in like man-
ner.
Tez
9. And
i
324
Serm. 15.
Chrifts Exaltation.
Heb. 1.6.
Mat 25.31.
Thef.1.7.
9. And with infinite delight did they welcome Chrift to hea-
ven, where, upon his first coming, all the Angels did worship
him.
10. And Laftly, When Chrift fhall come at the last day to
judge toth quick and dead, he will come with all his bolv An-
Mat. 24. 31. gels with him, and fhall be Revealed from Heaven with his
mighty Angels; who then moft willingly will be employed, to
gather together all his Elect, from the foure Windes of
Col.1.16.
Col.2.10.
Eph.1. 21, 22.
Heaven.
All this fervice the good Angels performe unto Chrift, not
only as he is their Creator (for by him were created even the
things that are in heaven) But they yield him this Subjection
as he is their Head and Governour; and fo he is called the
Head of all Principality and Power; i. e. Of
Of An-
gels.
And this voluntary fubjection to Jefus Chrift is becauſe
they have benefit by Chrift , though not in a way of Re-
demption, yet they owe their Confirmation unto Chrift.
Hoc ipfum, quod fandi An-
geli, ab illo flatu beatitudi-
nis in quo funt, mutari in
deterius nullo modo poffunt,
2
The good Angels, though they were created good
and excellent creatures, yet as creatures their ftate
is mutable; and they had in them a potentiality and
a poffibility to fin and fall, as well as thofe Angels
which left their first station. But this poffibility is
removed by Chrift, who by his grace did lift up
fallen man, and by his Power, Freferves the Angels
te collatum. Aug. de fide ad that they shall not fall. And therefore it is, that in
Qui erexit hominem lapfim, a way of thankfulness the Angels in Heaven do
dedit Angelo ftanti ne labe- bow their knee in Subjection and Service unto
zoneft iis naturaliter infi.
tuos, fed poftquam creati
funt, gratia divine largita-
Per. Diac, cap•23.
retur. Bern.
Chrift.
2. As the glorious Angels bow the knee to Chrift in heaven
fo the spirits of just men made perfect; the fouls departed do in
Heaven, praife, adore, and worship the Lord Jefus Chrift,
and do yield voluntary ub ection and obedience to him; unto
which duty, they are more carried by a principle of thankful-
nefs, that Chrift hath Redeemed them: this is fhadowed our
unto us by the Vition of Saint John; who having feen the Lord
Jefus taking the Book with feven Seales, and opening it, he
heard the Saints in Heaven finging a new Song, and faying,
Thou art worthy to take the Book, and to open the Seales thereof;
for
Serm. 15.
325
Chrifts Exaltation.
for thou waft flain, and haft Redeemed us unto God out of every kin
dred, and tongue, and people, and Nation; and haft made us unto
our God, Kings and Priests, &c.
Rev. 5.9, 10.
Rey.4.10.
This is the daily work of glorified Saints in Heaven, to caft
down their Crownes before that Throne where Chrift fitteth. The
Saints departed, are discharged from those weights and clogs of
corruption, which did hinder them from this duty while they
were in the body, and cumbred and peftred with the body of Heb. 1 2. 1.
death. They are never weary, though they never rest day no Rom.7.24.
night, faying, Holy, holy, holy Lord God Almighty, which was,
and is, and is to come.
And thus I have fhewed you how things in Heaven do
bow the knee, and are fubject to the Name and Authority of the
Lord Jefus.
men.
II. Things on earth,
on earth, i, e. Good
i. e. Good men and Bad
2
>
Rev.4. 6.
1. Good men; the Children of God who by the grace of Pla.110.3.
Chriſt, are made a willing people in the day of his Power; for
fuch is the heart-turning power of Gods Grace
that of unwil- Ifal.48.4.
ling, he makes us willing; God by degrees removes out of our
necks the Iron finem, that hinders us from ftooping and bowing to
Chriſt.
Grace by degrees doth take away that enmity in our mindes, Col.1.21.
and that carnal-mindedneß, which neither isor can be fubject to Rom. 8.7.
the Law of God.
By nature we are Children of disobedience as well as others; Rom. 7.23.
and are willingly fubject to no Law but the Law of our Mem- Eph.2.3.
bers; nor to no will, but the wills of the flesh; but the Grace
of God removes that floutnefs of heart, contumacy, and Re-
bellion, which is in us naturally againſt Chriſt, and fo fweetly
and powerfully inclines their wills, that they follow the Lamb Pfal.119.6.
wherever he goes, and have Refelt unto all the Com- 1 Joh.5.3.
mandments of Chrift and not one of them is grierbum Det,
vous. A Child of God willingly fubmits his Neck to the Yoke & fi fexcenta
Veniat, vrniat
omnia.
of Chriſt.
nobis effent col-.
2. Evil men, they alfo muſt bow the knee to Jefus Chrift; la, fubmittemass
and though their fubjection be not voluntary and ingenuous, yet
bow they muft, and bow they do, and partly through the a-
wakening of a natural confcience, partly by a fpirit of bon-
dage,
3260
Serm.15.
Christs Exaltation.
Non peccare
dage and fear of wrath
they are as it were compel-
led to render many unwilling fervices and fubjections unte
Chrift.
Which compulſory ſubjection ariſeth not from a fear of finne,
metuit,fed ar- but from a fear of Hell.
dere. Aug.
Mat.11.29.
Plak 110. 1.
Hefter 6.11.
**
All theſe becauſe they do not willingly bear the yoke of Christ,
they fhall unwillingly become his foot-stool.
And they do not fo much honour Chrift, as Chrift may be
faid to honour himſelf upon them. The wicked do give honour
to Christ as unwillingly as ever Haman cloathed Mordesai
and proclaimed before him, Thus fhall it be done to the man whom
the King will honour.
III. And Laſtly, The Devils in Hell are forced to yield
fubjection unto Jesus Christ; and fo ataxdovia, things under
the earth, infernalia, things in hell do bow their knee unto him.
For if in the dayes of Chriſts Humiliation, he hath exerciſed
power over the damned fpirits, and they have acknowledged
him, and his Soveraign power over them, much more are they
fubject to him now in the dayes of his Exaltation.
I shall not need to thow you how often the Devils crouched
to Chrift whilſt he was here on earth. The Devils were not on-
ly fubject to his Perfon, but to thofe that commanded them in
his Name; for fo the feventy Difciples returning, gave Chriſt
Luke 10.17. an account; Lord (fay they) even the Devils are fubject unto us
through thy Names
In one ftory we finde that the Devils did three times proftrate
themſelves at the feet of Chrift. Saint
Saint Luke relates
the Story of the man poffeffed with a Legion of De-
vils.
1. First one of the Devils in the name of all the reft, thus
Luke 8. 28. fupplicates Chrift, What have I to do with thee, Jefus, thou
Sonne of God Most High? I beseech thee Torments me
Ver.3 r.
Ver. 32.
not.
2. When Christ commanded the uncleane ſpirits to come out
of the man, they befought him that he would not command them
to go out into the deep, that is, into Hell
The Devils a third time befought Chrift that they might gains
to the Herd of Swine.
Thus
!
Serm.15.
337
Chrifts Exaltation.
Thus thofe proud and rebellious fpirits were forced to bow, e-
ven in the dayes of Chrifts flesh.y
>
James 2.19.
And therefore much more now Chrift is exalted, do the de-
vits tremble; We read that Chrift spoiled principalities and pow- Col.2.15. t
ers, and made a few of them openly Triumphing over them;
In which Scripture we may obferve, that Chrift hath diſarm'd,
and triumph't over Satan. The word dvouer, alludes to
the manner of the Conquerour, who difarm'd the Captives,
and afterwards they led their Captives in chaines, when they
made their Triumphant entrance; fo the words, duguance,
OpsauBevous, do fignifie, alluding to the Romane Conquests and
Triumphs.
Heb.2.14.
Thus the Lord Jefus Chrift by his death overcame the Devil
› ? Eph.4.8.
and by his Afcenfion he led Captivity Captive, and gave gifts; Duo in cruce
alluding ftill to the manner of the Romane Triumphs, when the affixi intelli-
Victor in a Chariot of State, afcended up to the Capitol, the guntur: Chri-
Prifoners following his Chariot; or elfe drawing it, with their tus vifibiliter,
Sponte fun, ad
hands bound behind them; and there were pieces of gold and
filver thrown amongſt the people, and other gifts and largeffes bolus inviſibi-
beſtowed upon the friends of the Conquerour.
>
tempus; Dia-
ler, invitus, in
rig.
Miffilia Tri-
The Devil ever fince the death Refurrection, and Afcen- perpetuum. O-
fion of Christ hath been overcome and spoiled. For by the ri
death of Chrift,the Devil was unarmed, and hackled; but prefently umbhalia.
after he was gag'd and filenc'd,and all his Oracles firuck, dumb and
Speechleß; and fo the Devils diveſted of their long-enjoyed pow
er, and they forced to bow , though unwillingly to Jefus
Christ.
Hence it is faid that the Devils tremble,
Christ as their Judge, but not as their Saviour.
becauſe they cannot help it.
But it may be objected."
becauſe they know Jam.z.19.
They muſt bow,
Object. If all the Devils in Hell, and all the wicked men here
on earth, do bow the knee to Chrift, how comes it then to paſs,
that the Devil and his intruments do continue their Rebellion
and mischief against Chrift and his Church.
1. To this is anſwered, that even the Devils of Hell are bound
to bow the kuze unto Jeſus Chriſt, though like wicked Rebels
they have refufed to do it. And fo much we gather from that
Anſwer of Chrift to the Devil, who when he had the impudence
and
í
?
328
Serm.15.
Chriſts Exaltation.
rship
and audaciouſneſs to bid the Son of God fall down and wir
Mat.4.9,10.. him; Chrift faid, Get thee behind me Satan, for it is written,
Thon fbalt worship the Lord by God and him only shalt thou
ſerve. The Devils are bound to bow , though they re-
fufe.
"..
2. The Devil Rebels, and wicked men do not bow to, but
blafpheme the Name of Chrift; and yet Jefus Chrift hath and
doth exerciſe Authority over them,
S1. In limiting them.
2. In punishing them.
1. In that he doth limit them. The Devil could not take a
Job 1.11,12 way either Jobs Cattle, Servants, Children, or Health but as
far as Gods permiffive Providence was pleaſed to lengthen the
chain; and though God doth lengthen the chain, yet he alwayes,
keeps the chain in his hand.
Luke 8.32.
Rev. 2.10.
2 Pet.2.8.
The Devils could not go into the Herd of Swine, till they had
first ask't leave of Jefus Christ.
And fo perfecuters, they are limited too; the Devil and his
inftruments they are limited. The Devil fhall caft fome of you
into Priſon, that you may be tried, and you fhall have tribulati-
on ten dayes. Thus the Devil and his inftruments are boun-
ded.
1. As to the Perfons, whom they fhall perfecute; the Devil
fhall caft fome of you, not all into Prifon.
2. As to the kind of trouble, the Devil fhall caft you into Pri-
fon, not into hell.
3. As to the time, you fhall have tribulation ten dayes, and not
for ever.
2. God will punish them and fo they fhall be Subject to
Chrift.
>
1. In this life; for though the patience of God be long-fuf-
fering, yet it is not alwayes fuffering; and though he do beare
Pfal.110.1. long, yet he will avenge his el.Et.
Luke 18.7.
h
Luke 19. 27.
2. At the last day. The unjuft are referved to be punished at
the day of judgement; then will Chrift put all his enemies under
his, feet; and then Chrift will fay, As for thofe mine enemies
that will not that I should reign over them, bring shem forth, and
Ray
Senm415
339.
Chriſta Exaltation..
{
pay them before my face; the total, final fubject on of the De
vil and Wicked men, of all the enemies of Chrift unto him,
fhall be at the laft day; then ſhall all knees b.w before God. Thus
the Lord fpeaks in the Prophet. I have (worne by my ſelf, the
word is gone out of my mouth in righteousneß, and shall not re- Ila.45.23,
turn that unto me every knee ſhall bow, every tongu: ſhall ſweare.
To this Scripture it is that the Apoftle alludes in this place; and
If you ask when fhall this vniverſal ſubjection be unto Christ?
the Apoftle will answer you in his Epifle to the Romanes. To
this end Chrift both died, and rose, and revived, that he might
be Lord both of dead and living; but why dost thou judge thy
Brother? or why doft thou fet at naught thy Brother? we shall all
Stand before the judgement Seat of Chrift for it is written, AsI
live, faith the Lord, every knee shall bow to me,
and every tongue
Shall confeßto God.
And fo I am come to the third and laft particular of Chrifts
Exaltation; viz. Every tongue, fhall confeffe that Jefus is the
Lord. In the handling of which, I fball refolve thefe Que-
ftions.
Queft. 1. What are we to understand by every tongue ?
Rom, 14,9,10,
Gente.
11.
Anfw. 1. Some understand every tongue for every Nation;
and then the meaning is, that the Name of Chrift fhall be ac- Omnis lingua
knowledged and worshipped by every Nation; and fo in Scripture pro quavis
Phrafe, Tongue, and Language, and Nation, they are iodure. Dan. 3.4.
vre words of the fame notion and import. And this is true, Rev 5.9.
that before the end of the world, all the ends of the earth fhall Pfal. 67.7.
worſhip the Name of Christ. The Heathen ſhall be his wheri- Pfal. 2. 8.
tance, and the uttermost ends of the earth his poffeffion; and they Rom
Pfal.72.9.
that dwell in the Wilderneffe shall bow before him; 10,
and the Sanne-light of the Goſpel ſhall fhine all the world
over.
18.
And it is very remarkable, how God did repair the confufion Gen. 11. 7.
of tongues by the gift of tongues.
2. But I rather conceive, that by every tongue is meant every Acts 2.11.
compared with
perfon; as by every knee, every perfon; for with the heart man Rom.io. Is,
10.19,
believeth unte righteoufneffe, and with the month confeffion is made
unto Salvation.
U u
Queft. 2.
330
Serm. 15
Christs Exaltation.
I Cor. 2. 8. *
I Cor.8.6.
Rom.11.36
Heb. 1. 4. Das
φορώτερον και
copare
xλnegróunxev
L
11 1
3
Queſt. 2. What are we to underpand here that Jesus is the
Lord?
AUD
Anfw. Jefus Chrift is the Lord, the Lord of glory in feveral re-
spects.
L
?
ས
*
}
3. He is the Lord, as he is Creatour of heaven and earth; to
us thére is kur one Lord Jefus Chrift, by whom are all things, and
we by him. For of him, and through him, and to him are all
things.
2. As he was the Son of God, fo he is the Lord, and fo he
hath obtained by inheritance, this moft excellent Name, ha be
negroner Lord and Chrift; thus Chrift is Lord of all; jure hæreditario,
Broua. as he was the Heire of all things,
Heb. 1. 2.
Felus Christ is the Lord; ſo ſpeaks the Apoftle, We preach
2 Cor..4.5. Chrift Jefus the Lord.
Stat pro ratio-
nibus univerfis,
Dens vult.
·Heb.7.25⋅
277 36 6
Mat.8.26.
Acts 96.
{
}
1. Chrift is a Lord to command us; he hath that Authority,
that he hath an abfolute Soveraignty over our confciences; men
are but Servants of or Faith, but Chrift is the Lord of our Faith
and Confciences. It is enough that Chriſt hath ſaid it, that he
hath commanded it.
2. Chrift is a Lord to fave us and he hath power and abili
ty, to fave to the termoft, all those that come unto God through
him. And thus as he hath the Authority of a Lord to command
us, we should willingly obey him; and as he hath the power and
ability of a Lord to fave us, we fhould chearfully truft in his
Name. To confeß that Jesus is the Lord, is fo to believe on him,
as to fay, Lord, fave us, or else we perish; and fo to obey
what wouldst thou have me
as to fay, Lord,
him
do?
2
محمد
5
Now as every knee must bow to the Dominion
Chrift, fo every tongue must confefs that Jefus is the
Lord.
>
$
1. The Devils and Wicked men fhall be forced at the last
to acknowledge the power of Chriſt whole Authority they
Exod. 14, 15. tians cryed out,
have alwayes rebeli'd againft. And as Pharaoh and the Egy
L´t us flee, for the Lord fighteth against
So fhall the flouteft-hearted finner one day, flee from the
preſence of Chriſt, and call to the Mountains to felter them from
Rcy $.16.
us ;
the
1
Serm. 156
331
Cbrifta Exaltation
to
the wrath of the Lamb. And all the implacable enemies of
Chrift,
they fhall be forced, through fpite and rage,
gnaw their tongues, and gnath their teeth; and fay as
that Curfed Apoftate Julian, Thon haft overcome me, OʻGaivíanus & rα-
lilean.
λιλαίει
356
2. All the Saints and Angels, fhall with one confent, own,
acknowledge and praiſe Jefus Chrift,as the Lord,and as their Lord.
They shall acknowledge him to be the Lord their Maker, and their
Saviour, and fo they fhall cry Hofanna to him,and they fhall ac-
knowledge him to be their Lord and Soveraign, and fo they fhall
caft down their Crowns at his feet, and with everlafting Hal
lelujahs fing, Worthy is the Lamb that was flaine, to receive Rev.5.12, 15.
Wiſdom, Power, and Riches, and Strength, and Honour, and Glory,
and Bleſſing.
**
There is but one thing more to be opened in this Scripture,
and that is the end of Chrifts Exaltation which was is
Như Tô Độ tăng, to the Glory of Gid the Fa
ther?"
1. Some by się Jógar, do underſtand that Jefus Chriſt› is
exalted unto the Same glory with the Father in Heaven, being
now fate down at his right hand; and fo they make theſe words
to fignifie not the end why, but the end whereunto Chrift was
exalted.
And thus the Arabick, and the Vulgar Latine.
*
1
Omnis lingua
Confitea'ar quia
Dominus Feswe
And though I believe that there is a truth in this; viz. that Chriftus ip gle
Jefus Chrift after he had overcome his enemies, fate down in has riâ est Dei på-
Fathers Throne; yet I cannot fee how the Greek will bear this tru.
Interpretation.
•
Rev.3.21.
Deut.7.7.
2. We shall therefore take thefe words, Unto the glory of
God the Father, as fignifying the great end of Chrifts Humili-
ation and Exaltation, to wit the glory of God. As God had
no motive without himself, fo he had no end bevond himself, John 3.-16.
in giving of Chrift. God gave Chrift for us, becauſe he loved
; and wherefore did he love us, but because he loved us? and
the maine end of all, was, that all might be to the prife of Eph.1.6*
Thus Chrifts Exaltation was for the ho-
nouring
the glory of his grace.
Uuz
1
333
Serm.ig!
Chrifts Exaliation.
nouring of God the Father. Jefus Chrift prayed, Father, glo-
nay bły Zomaarifie thy Name, then came there a vo ce from Heaven, faring
I have both glorified it, and will glorifie it again. As if God
the Father had thus anfwered Chrift, Sotine, I have glorified
my Name in thy Humiliation, and I will glorifie it again in thy
Exaltation. God the Father glorifies his Son, that he might
glorifie his own Name; He that despife h Chrift deſpiſeth God
that sent him and he that honourath the Son, honoured the
John 12.28.
Luke 10. 16,
John 5.22.23.
Father.
L'
07 Dumb - I
>
Having ſpoken of the Exaltation of Chrift as the A-
poftle handles the Doctrine of it in thefe Verfes, I thall
conclude all with the improvement and Application
thereof.
1. Use of Information; If Chrift was Hrit humbled, and
I.
firſt
Luke 24.26. then exalted; we may learn from hence, that as Chrift first
wé
A&t.14.22. fuffered, and entered into his glory, even lo mult we, through
fo
many Tribulations enter into the Kingdom of Heaven. As it was
with the Head, fo may we expect it will be with the Meth-
bers; the Crown of Thornes, before the Crown of life ynothe
Croffe of shame, before the Throne of Glory; Humiliation be-
fore Exaltation; Chrift got not the Crown fine fanguine
Joh.19.2.
Rey.2.19.9
Pfal. 66. 12.
*Tim. 2,11,12.
>
fudore, he sweat drops of blood for it; and we cannot
expect an eaſier and ſhorter way to glory. Our way to heaven
is like that of the Ifraelites to Canaan, which was through fire
and water, into a wealthy land.
This is a faithful faying, If we fuffer with Chrift, we shall
reign with him; first fuffer, and then reign; we pafs through
Saaren i Marah unto Elim,through Bacah to Berechab, through bitterne is
to bleſſedneſs.
Joh. 19.
Joh.19.
Rev 4 10.
Rev. 15.3.
11. Ufe of Exhortation; Is Jefus Chriſt thys exalted? then
let us, our tongues, our knees, our hearts, and our lives, ac-
knowledge him to be our Lord.
1. What the Jews, and Pilate, and Herod, and the Soul-
diers did in corne, let us do in fine rity. They put a Crown of
Thornes on his head, let us caft down our Crowns at his foot-lol.
?
They
Serm. 15.
333
Chriſts Exaltation.
4:
They bowed the kyat, and cryed, Ave Rex Fuda-
orum, Hayle King of the fewes; lerous bow the
knees of our fouls unto him, and fay, Ave Rex
Sault.rum Bleed be thon, O King of Saints;
whereas the Croß was his Throne, the nailes his
Scepter, his Robe was made Purple with his own
blood, his Crown was bornes, his attendants were
the Executioners; Say then,O bleffed Saviour! thou
art the more p ctions to my foul, becauſe thou waft
ſo much vilified for my fake.
bithromy:Chrifti? ubi ſse.
Plum, abi Corona, nbi Pm -
fuit thronus, fceptrum cla-
pura, abi, Miniftri? Crux
vi, purpura fanguis, Core
na pine, & Ministri Carni-
fices. Aug.
Tanto charter es mibi, quan-
to valior factus es pro me.
Bern
Luke 19 270
Heb.4.9
2. Let us take heed that we do not violate our allegiance to
him, whom God hath exalted to be Lord and Christ. Sinners! Exod.5.2.
do not ſay, Who is the Lord, that we should obey his voice ? Do Pfal. 12.2.
not fay, who is Lord over us? Do not, O do not ſay, We will
not have Chriſt to reign over us.
mou. Confider, Chrift is a Saviour only to thefe that fumit ante
bim. He is the Anthont of eternal like to them that obey him.
It is a vaine thing to expect the Priviledges and Dignities that
come by Chrift, and not to fubmit to the duties and fervices
which are due unto Chrift. The Gospel is a Meflage of Eternal Tic.3.11, 12
life, only to thoſe to whom it is a rule of a spiritual difé ;
What? will you cry to Chrift to fave you, and in the meane
time ferve the Devil and your lufts? But the true believer doch
not only catt himſelf into the armes of Chrift to be ſaved, but
alſo cafts himself at Chrifts feet to ferve him; and is as willing to
be ruled by him, as to be Redeemed by him. Many love Chrift,
but it is for their own fakes; who defire to finde, but will not
be at the paines to feek him; and fo inftead of ferving the Lord Multi amant
Chrift, they do but ferve themſelves upon him.
}
Chriftum, fed
non propter
T
Chriftum, amant benedictionem ; non jurifdictionem multi cupiunt Cbriftum confequi, qui
nolunt fequi,defiderant inu nire quem nolunt quærere. Meretricius amor eft
nutem qram Sponfum. Aug.
A
2. Confider (Ofoolish finner) that every knee muſt one day
bow to Chrift; then! what folly is it to rebell againſt him
to whom thou muft at laft be forced to bow! Would the Bre-
thren of Jofeph (think you have to defpifed, and despitefully
plus amare an
ukd
سکتی
3349
Serm. 152
Chrifts Exaltation.
:
Mat 7.2 L
Mat.26.64
AЯs 3.17.
1 Cor.2.8.
ufed Fofeph, if ever they had thought that there would come a
day that they muſt fupplicate to him for their lives and liberties.
The proudest finner will at the last day, cry, Lord, Lord, &c.
Do not then lift up the heel against him, to whom thou must one
day bow the knee.
3. Confider, That the finnes of Chriftians are for greate
than of the Jews against Christ. They finned againſt Chriſt
the ftate of his Humiliation, but we fin againit Chrift who is
now exalted on the right hand of God. The Jews put Chrift
to death for faying , Hereafter yon fhall fee the Son of Man
fitting on the right hand of power, and coming in the Clouds of
Heaven; and fhall we, we Chriftians, put the Lord of glory
to open fhame, who do believe that he is fate down at the right
hand of the Majefty on High? The Jews many of them, both.
Rulers and people, knew not that Jefus was the Christ they
had a hand in his death, but it was through ignorance, for had
they known it, they would not have crucifled the Lord of Glory
but it must be horrible credness for us to rebell againſt Chriſt,
who do believe his Exaltation.
nolg
Sub pedibus e- 4. And Laftly, Confider, That Chrift at laſt will be too hard for
jus eris, aut a- the most hard-hearted finner. If you will not bow, you will be
depratus aut broken (O obftinate finner!) if thou wilt not kißthe Son,
victus Au thou wilt lick the duft under his feet; if thou wilt not bow as a
www.Child, thou wilt be made to bow as a Slave; if thou wilt not bow
Mat.11.19.to his golden Scepter, thou wilt be broken with his Iron Rod In
a word, if thou wilt not bear his Yoke, thou shalt
Fort-ftool.
Pfa.110.1.
1
become his
To fotbri
an and bab
11. We of Comfort to Believers, great is the Confolation
which doth arife from the doctrine of Chrifts Exaltation.
- I. Is Chrift exalted to the right hand of God? then we may
Duy be comfotably believe, that he hath perfectly Jatisfied Gods justic
John 16.99 for the awe may now reft upon Chrifts righteoufnels,that he hath
1.Andor
accomplished fully all his undertaking, becane he is gone to the
father. Chrift by his Death overcame his enemies; by his Re-
furrection hefcattered them; by his Afcenfion he triumph'c
er them; by his Death he paid the debt, by his Refurre
OMARY
he
그건
​Serm. 15
Chrifts Exaltation.
335
IRARM
he came out of Prifon; and by his Afcenfion he fhews himſelf
openly to God the Creditor, and pleads fatisfaction. The
Humiliation of Christ confirmed and ratified the New Teſtament;
his Exaltation gives him opportunity to execute his laft Will and Rev.1.18.
Teftament; for he is now exalted as a Conquerour, and hath the
keys of death and bell delivered to him.
This comfort the Apoſtle urgeth upon the Doctrine of Chriſts.
Exaltation; for if when we were enemies we were reconciled to Rom.5. 10.
God by the death of his Son; much more being reconciled, we shall
be faved by his life. Our falvation began in the humiliation, but
it is compleated in the Exaltation of Christ. He did not under- Heb.7.25. Bis
το παντελές.
take what he was not able to finish; for he faves his people to the Tomains.
ustermoft.
yet
Heb.2. 17, 18:
2. This is cur comfort, though Chrift be highly exalted
he is mindful of us. He is not only a faithful High Prieft in
things pertaining to God, to make reconciliation for the fins of the
people, but he is a merciful high Prieſt, to remember the fuffer
ings of his people, and to fuccour thofe that are tempt d. The
Lord Jefus though he be fafely landed upon the thore of eternal
glory, yet he hath an eye to,and a care of his poor Church, that is
toffed with tempest, and afflicted. He is not only duvar ovμ- Heb.5.2.
παθή και one that can be touched with the feeling of our infirmities, drautr
but he is μergronder vaμer; he doth prò magnitudine mì- vµzadñoa
feria condolere, he bears a fhare with us in our afflictions and reloa
temptations.
$
Heb. 4. 15.
συμπαθέστα
Tow yon Grou
The manner of men is, that great preferments makes them for- Honores mutand
get their former poor acquaintance: but it is otherwife with mores,
Chrift. He is exalted above the Heavens, and yet he is not un-
mindful of his Church on earth. The dayes of his Paffion are en-
ded, but not of his compaffion; as Jofeph, though he was the
Favourite of Egypt, yet was not ashamed to own his Brethren
who were poor Shepherds; no more is Jefus Chrift afhamed to Heb.2 11..
callus Brethren. Chrift is gone into heaven as our Fore-runner,
and there he is an Adv cate for us with the Fa her. Juft when pod pou
Chriſt was going into heaven, he fends this comfortable meflags ou
to his Difciples, I afcend to your Gad and my God, to your Fa her racjxz
and my Fa her.
Heb.6. 20:
John 2. I.
Dey's TOP 24-
Our great High Prieft hath all the names, and neceffities of his reg.
people written upon his Breaft-plate; Believers are engraven non Joh. 20. 17.
the Exod. 28.9,10
}
336
Serm.ig>
Chryfts Exaltation.
Ila. 49.16. the palmes of his bands ; yea, they are fer as a Seul upon his
-heart.
Cant.8.6.
G
Videmus, caput
3. And laft Confolation is this, Chrift is exalted to heaven,
noftrum fuper and fo fhall alt believers in due time the Head hath taken pot
aquas. Greg. feffion of heaven for all his Members, et sa hond sprayto
Gal.2. 20.
Rom. 6.8.
Col.3. 1.
Eph.2.6.
1 Cor.6.2.
•Rev.3.31.
John 14.3:
Joh 16.24.
Col·3. 4.
In all the feveral parts of the Humiliation and Exxisation of
Chrift, he acted not as a fingle perfon, but as the Second Adamı, 15-
prefentatively, as a publick perfon; fo that all those who use in
Chrift Jeſus, have an intereſt in that Redemption he hath purcha-
fed for Believers,
Chrift was crucified, and a believer is crucified with Chrift;
Chriſt dyed, and a believer is dead with Christ.
Chrift rofe from the dead, and believers are rifenwith Christ.
Chriſt is afcended up to heaven, and believers fit together with
Chrift in heauenlyplaces.
Chrift wil come to judge the world; and the Saints, as Alfel-
fors to Chrift, fhall judge the world.
Chrift is fate down in his Fathers Throne, and belieuèrs fhall fit
with Chrift in his Throne.
In a word, our Lord Jefus Chrift, who is now poffeft of the
glory of heaven, will come again to fetch us to heaven, that we
may be where he is, that we may not only fee his glory, bur par-
rake of it; for when he shall appear, we shall appear with him in
glory.
*
CHRISTS
Serm.16.1
337
支
​THE
SATISFACTION
OF
CHRIST
DISCUSSED.
Co L. 1. 20.
And (having made peace through the blood of
his Croffe) by him to reconcile all things unto
himself, by him; I say, whether they be things
in earth, or things in heaven.
HE Apoſtle having congratulated the Coloffians,
their faith, and love, and other graces, and
poured forth a prayer for them; in the 14. verfe
he enters upon a Declaration of the Gospel-
mystery, the Perſon, and Offices, and work of
Christ. His perfon ver. 15, 16, 17. he is
God, &c. his Office, ver. 18. he is the Head of the body,
>
X X
''
the
Pools.
338
The Satisfaction of Chrift difcuffed. Serm. 16.
the Church, &c. His work in the 20. verfe. Having in the
19. verfe, afferted Chrifts fitress for that work, it pleafed the
Father, that in him should all fulneß dwell, &c. Befides that
infinite fulneſs which he had as God, by natural and neceffary
generation there was another unmeaſured fulness depen-
ding upon Gods Eudoxia and good pleaſure and there-
by imparted unto Chrift. Now he comes to thew his work
defcribed
peace.
2
Firſt, By its nature, To reconcile to himfelf to make
>
Secondly, By its inftrument, that is, the blood of the Croß
by him.
>
Thirdly, The object of it, which are All things, whether
they be things in earth, or things in heaven: By which learn-
ed Davenant underſtands the Angels ſpoken of as the things in
heaven; and ſo many others, fuppofing that the Elect An-
gels were confirmed in their eftate by Chrift: But with fubmif-
fion to better judgements, I conceive
"
to
for fo
1. that there is not fufficient evidence in Scripture
fhew that the holy Angels had their confirmation from
Chrift;
nor doth it feem to be neceffary; forafmuch
as it is commonly acknowledged that Adam (who
was under the fame Covenant with the Angels) if he
had continued in the obfervation of Gods precepts
long time as God judged meet, he should have been confirm-
ed by vertue of the Covenant of Works fame other way. And
therefore it was rather to be thought,that the Angels have their
confirmation from Chrift, as God and Head over all things
than as Mediatour (The actions of Chrift as Mediatour, fup-
pofing a breach, according to that place, Gal. 3. 20. A M:~
diatonr is not a Mediator of one; i. e. of two parties which are
one politically; i.c. which are agreed in one, but of parties
at variance.)
41
2. Howfoever if the Angels had been confirmed by Chrift
yet furely they were not reconciled by- Chrift; for Reconci-
liation implies a former enmity, as thefe things in heaven are
faid to be. And therefore I rather underftand it of departed
Saints, Patriarchs, Prophets, &c. who, as they went to Hea-
ven, not to any Limbus; fo this expreffion is ufed to infinuate,
that
Serm. 16.
The fatisfaction of Chriſt diſcuſſed.
339
>
that they were faved by the grace of Jefus Chrift, even as we
as it is, Acts 15. 11. and that the blood of Jefus Chrift did
explate not only thofe fins which were committed after his
death, but thoſealſo which were long fince palt; Rom. 3.25.assol non-
dum conspectus illuminat orbem The light and influence of the
Sun is difperfed among us,before the body of theSun doch appear a-
bove our Horizon.
So then here you have mans Reconciliation, Juftification
and Salvation defcribed, together with the procuring caufe of it,
fet forth
1. More generally, By him.
2. More ſpecially By the blood of his Croß, by the
fhedding of his blood for us, by his death and paffion complea-
ted on the Crofs.
The doctrine I intend to handle, is this,
That the death of Jefus Christ is the procuring cause of mans
juftification and falvasion.
Amongst all thofe herefies which God hath fuffered to ſpring
among us (that they that are approved, may be manifeft) none
are more dangerous than thoſe which concern the perfon and
office of Chrift; of thofe many ftreams of errour which run
into the dead Sea of Socinianifm, thefe are two; They deny
the Godhead, and the fatisfaction of Chrift, and fo indeed
fubvert the whole Fabrick of the Gofpel. This latter I fhall
here endeavour to diſcuſs and fhall proceed in this Me-
thod.
1. I ſhall explain it. 2. Affert. 3. Defend.
3. Defend. 4. Ap-
ply it.
I. For the Explication of this great Goſpel-myſtery,
(which truly if it fall, we are without hope, and fo of all
creatures molt miferable) I fhall lay down theſe
Neps.
First, God made the world and man in it for his
own fervice and glory: And this end
And this end he cannot be
diſappointed in, but muſt have it one way or
oro-
ther.
་
Secondly, Man by fin thwharted Gods end, and caft dirt
upon his glory, and ſo doth every finner: Every fin is a refle-
ction upon Gods Name, a blot in Gods Government of the
Xx 2
world;
340
The fatisfaction of Chrift difcuffed. Serm.16.
world; fo that fome make it a pretence for their Atheiſm, ſay-
ing, That if there were a God, he would not fuffer fin to be in
the world.
Thirdly, God is inclined by his Nature, and obliged by his
intereft, to hate fin, and puniſh the finner, and fo to recover his
glory.
1. I fay God is inclined by his nature, to hate and punish
fin; I do not pofitively conclude, that he is abfolutely obli-
ged; I fhall not here meddle with that nice question, Whe-
ther God was fo far obliged to punish it by his nature, that he
could not pardon fin without fatisfaction; but this is manifeft:
look upon man as a finner, and fo Gods Nature mult needs be
oppofite unto him; The Scripture defcribes God in fuch man-
ner, not only in regard of his Will, but alſo in respect of his
Nature, Hab. 1. 13. Thou art of purer eyes than to behold
evil, and canst not look on iniquity, &c. Exod. 34. 6. where
the nature of the Divine Majefty is reprefented; among other
parts of the deſcription this is one, He will by no meanes clear
the guilty. Pfalme 11. 5. The wicked his foul baleth;
and the reafon is added from Gods Nature, ver. 7. For
the righteous Lord loveth righteoufneffe, his countenance doth
behold the upright. And it may further appear,that here puniſh-
ment of fin is not an act of Gods Will, but of his Nature. Be-
cauſe the Actions of Gods Will are only known by Revelation
not by teafor, or the light of Nature; but that God fhould and
would punish fin, this was known by natures light, to fuch as
were unacquainted with Revelation-light. Hence came the
Conclufion Acts 28. 4. (This man is a Murderer,
whom though he hath escaped the Sea Jet Vengeance
fuffereth him not to live.) Vengeance, Ainn, a ſuppoſed
Goddeffe but indeed nothing elfe but Divine Ju-
fice.
,
>
2. God is obliged by his intereft to puniſh fin, as he is the
Ruler of the world. By fin there comes a double mif
chief.
1. God is wronged.
2. The world is wronged by a bad example, and hard-
ned in fin; fo that if God might pardon fin as it is a wrong to
himſelf, yet he is in a manner obliged to punifh it to right the
wronged
Serm. 16. The Satisfaction of Chrift diſcuſſed. 341
wronged world, and to make fuch finners patterns of feverity,that
the world may not make them examples of ungodlineffe; even
as King James might pardon the Powder-Traytors, fo far forth
as his Perfon was concerned; but if you look on it as a wrong to
the whole Nation to the Proteſtant Religion, fo he
was obliged to punish them, to make them warnings to
others in the like cafes; fo that you fee mans punishment
was neceffary for Gods glory, and the Worlds good.
>
Fourthly, The punishment to be inflicted, must be futable to
fins Nature, and Gods Majefty; and therefore an infinite puniſh-
ment for this is juftice to obſerve an exact proportion between fin
and puniſhment.
Fifthly, The only way whereby this puniſhment might be ſuf-
fered,and yet man faved,was by the incarnation and paffion of
God-man. Man being every other way finite, muſt have fuf-
fered infinitely in regard of duration, even to eternity. And
none but Chrift who was infinite in regard of the fubject, and dig-
nity of his perſon, as he was God, could have fo fpeedily and ef-
fectually delivered us from this punishment, by fuffering it him-
felf, whereby Gods juftice was fatisfied, his hatred against the fin-
ner removed, and his mercy at liberty to act in the pardon of the
finner.
Sixthly, This paffion of Jefus Chrift, God was graciously plea-
fed to accept for us, and impute to us, as if we had ſuffered in our
perfons, and fo he receives us into mercy. And this is
the fubftance of the Do&trine of the Goſpel about mans falva-
tion. So much for the firſt thing, the Explication of the
point.
2. I now come to the Affertion or Demonftration of it, that
you may receive this Doctrine as a Truth, not built upon the tra-
ditions of men, but revealed in the Word of God. Now to
prove this point; viz. That the death of Jefus Chrift is the
procuring cause of mans Justification and Šalvation, I may ufe
two forts of Arguments.
Firſt, Some from the confideration of Chrifts death.
Secondly, Some from the confideration of mans Juftification
and Salvation,
1. From
342
The Satisfaction of Christ difcuffed. Serm. 16.
1. From the confideration of Chrifts death I fhall offer fix
Arguments.
1. Its Poffibility.
2. Neceffity.
3. Nature.
4. Cauſe.
5. Vicegerency.
6. Peculiarity.
First, From the poffibility: Let me be bold to affert; had it
not been for this purpoſe, it had not been poffible for Christ to
dye; as it was not poſſible for Christ to be holden of death, A&s
2.24. the price being paid, and fo the Prisoner of courfe to be
releaſed; fo it had not been poffible, becauſe not juſt ( Idtantum
poßumus, quod jure poffumus) to put him into a priſon, if it
had not been to pay a debt. And a debt of his own he had none,
he was a Lamb without blemish,and without spot, 1 Pet. 1. 19.
Holy, blameleß, undefiled, ſeparate from finners, Hebr. 7. 26.
He knew no fin, 2 Cor. 5. 21. which I the rather mention, be-
caufe Scinus hath the impudence to lay down this blafphemous
Affertion, That Chrift, like the Jewish High Prieft, did offer for
himſelf as well as for the people. You have feen he had no
debt, no fin of his own, (he profeffeth of himſelf that he did
alwayes thofe things which pleafed his Father, John 8. 29.)
and therefore he must needs dye for our debts, it is plain that
Adam, had he continued in integrity, fhould not have dyed;
death is not the effect of nature; (then the Saints in glory muſt
dye again; for they have the fame nature) but the fruit of fin;
death entred into the world by fin, Rom. 5. 12. And the Apo-
Ale proves the fin of Infants (expreffed by that Periphrafis, fuch
as have not finned after the fimilitude of Adams tranfgreffion)
from the death of Infants; and in Adam all dyed; i. e. by his
fin, 1 Cor. 15. 22. Therefore Jefus Chrift being purified from
the guilt of Adams fin, by his holy birth, and no leffe perfect
than Adam fhould have been, could never have dyed, if not for
our fakes.
Secondly, From the neceffity of Chrifts death; it was necef
fary for our Salvation and Juftification, without which end it had
been in vain. The Socinians mention two other reafons and
ends
Serm. 16. The Satis faction of Chrift difcuffed.
343
ends of Chrifts death; the one to be an example of obedience;
but fuch we have many others upon far leẞ charge; the other
to be a ground of hope for the remiffion of fin, and the fulfilling
of Gods promiſes; but properly it is not the death, but refur-
rection of Christ, which is the ground of our hope, I Cor. 15.
14. If Chriſt be not rifen, your faith is vain; ſo that thofe
ends are improper and infufficient: And to ftrike it dead, I urge
but one place, Gal. 2. 21. If righteousnesse come by the
Law, Chrift is dead in vain. What can be more plain, if
righteouſneſſe be not by Christ, that the death of Chrift be not
the procuring caufe of our Juftification, Chrift is dead in vain, to
no end, or (as Grotius, and others rather underſtand) without
any meritorious caufe; i.e. our fins; however all comes to
one.
Thirdly, From the nature of Chrits death, it is a Sacrifice;
this confifts of two Branches.
1. Sacrifices did expiate fin.
2. Chrifts death is a Sacrifice, and a fin-expiating Sa-
crifice.
his
1. Ifay Sacrifices did expiate fin, Levit. 1. 4. He fhall
put
hand's upon the head of the burnt-offering, and it shall be accep-
ted for him; and many fuch places. And this they aid typically,
(which strengthens the cauſe we have in hand)as repreſenting and
fore-fignifyingChrift,without which it was not poffible for the blood
of Buls and Goats to take away fins, Hebr. 10.4. And the fins
pardoned under the Old Teftament, were pardoned thorough
Chrift, and not through any vertue of their Sacrifices, Chrift
being a Mediatour for the Redemption of the Tranf-
greffions that were under the first Teftament Hebrewes
9. 15.
>
2. And this brings in the fecond Head, that Chris death is a
Sacrifice, and a fin-expiating Sacrifice, if either the rames or
nature of it may be regarded; for the names and titles proper to
Sacrifices, they are attributed to it, and God doth not give
flattering titles, nor falle names, but fuch as difcover the na-
ture of things) it is called Hoopoeg, an Oblation, or offering
up of himſelf, Ephef. 5. 2. inaouds, 1 John 2.2. ¡aasneuov, Rom.
3. 25. to omit others; and for the nature, by vertue hereof
fin is atoned; he is our High Prieft for this end, to make recon-
>
ciliation
344 The fatisfaction of Chriſt diſcuſſed.
Serm. 1 6.
τας
ciliation for the fins of the people, Heb. 2. 17. ¡násada Ta's à-
μαρτίας το λαό, being by an Enallage put for ἱλάσκεθαι θεός πιεὶ
Tov aμapliwy, to pacifie God, reconcile God, turn away his
wrath. You meet with all things in Chrift, which concurre to
the making of a Sacrifice. The Prieft, he is our High Prieft;
the Sacrifice himself, Chrift was once offered; the fhedding
of blood, and destroying of it, auringoia being the effential
part of a Sacrifice. Add to theſe 1 Cor. 5. 7. Christ our
Paffeover is Sacrificed for us; where is a double Argument;
1. That Christ is exprefly faid to be Sacrificed. 2. That he is
•
car
called a Paffeover, which at the best feems to have been both a
Sacrifice and a Sacrament: Now then Chrifts death being a
Sacrifice, it appeares that it appeafed Gods wrath, procured his
favour.
Fourthly, From the caufe of Chrifts death I might urge a
double cauſe.
1. The inflicting caufe it was Gods difpleaſure Nothing
more plaine than that he had a very deep fenfe of, and fharp
conflict with Gods wrath, from thofe dreadful horrours in the
Garden (where his foul was exceeding forrowful unto death;
not certainly at the approach of an ordinary death, which ma-
ny Martyrs have undergone with undaunted courage; but at the
apprehenfion of his Fathers anger) and upon the Croſs, where
he roared out that direful complaint, My God, my God, why
hast thou forsaken me? Now then, feeing God being natu-
rally gracious, and perfectly righteous, cannot, will not be dif-
pleafed with any without caufe; and Chrift had in himſelf no
cauſe, There was nothing in him, Joh. 14. 30. and (as you
read) he alwayes did those things which pleafed him: It remains
therefore that the cauſe of this difpleaſure, and of Chrfts death,
was,our fins laid upon him, and our peace to be procured by him:
And that brings in the
2. Head, which is the procuring or meritorious caufe of
Chrifts death; the guilt of our fins laid on him, brought death
upon him, as the juſt puniſhment of them. And this is writ-
ten with fo much clearnefs, that he that runs may read it. It
is obferved of the Ancient Writers of the Church, That thoſe
of them which lived before the Pelagian herefie was raifed,
ſpoke more darkly, and doubtfully, and carelefly in those things,
not
Serm. 16. The Satisfaction of Chriſt diſcuſſed, 34 5
not being,obliged to ftand much upon their Guard when they
had no enemy in view, and having to do with enemies of a
contrary make, while they avoided one extream, ergono
ανθολκής,
Doans, as it often happened, they ran too near the other:
But in this point, the Apoftles who Writ fo long before Socinus
had a being, have Written with as much perfpicuity against that
herefie, as if they had lived to fee the accomplishment of that
Monſter, the conception whereof fome of them faw in thofe
Primitive Hereticks. Two things are written with a Sun-
beam.
1. That Chrift died for our good as the final caufe.
Dan. 9.26. The Meffiah ſhall be cut off, but not for him-
Self.
2. That he died for our fins as the deferving caufe; Rom.
4. 25. Who was delivered (viz. unto death) for our offences;
not only upon the occafion of our fins (as the Socinians glofs
it) but for the merit of our fins. To fuffer for fin, alwayes
implies fin to be the meritorious cauſe of it. 1 Kings 14. 16.
He shall give up Ifrael because of the fins of Jeroboam. Deut.
24. 16. The Father shall not be put to death for the children;
but every man shall be put to death for his own fiz. And
many other places there are to the fame purpoſe: And it is
fufficient to confirm any judicious man in this Truth, to read
the miferable evaſions which the Socinians ufe to shift off the
force of this Argument, which as time will not give me leave
to mention, ſo they are neither fit for this
> nor worthy of
any Affembly: This is plain, that Chrift died for our finnes;
and to ſtop all holes, the holy Ghoft ufeth various prepofiti-
ons; if one be more emphatical than another, all thall con-
cur to affert this truth, a ta maganda'uara, Rom. 4. 25. VTÈP
ἁμαρτιῶν, 1 Cor. 15. 3. περὶ ἁμαρτιῶν ἔπαθε, 1 Pt. 3. 18. And
that all thefe fhould fignifie the final caufe, or occafion only,
and never the meritorious caufe, when a man hath put out his
or God hath taken away the Scripture, and o-
ther Greek Authours too, he may believe it, but very hardly
eyes,
before.
I
I fhall ftrengthen this Argument with this confideration,
That Chrift is faid to bear our finnes, which is fo evident, that
Y y
Crellius
346
The fatisfaction of Chrift difcuffed. Serm.16.
>
Crellius that Mafter-builder of the Socinian Fabrick confef-
feth, That for the most part to beare fins, is to endure the tx-
nifhments due to fin: And he faid no more than he was forced
to by the invincible clearness of Scripture-expreffions; Lev.
5.1.7.18.20. 17. Notorious Offenders, it is faid of
them, They shall beare their iniquity. It is faid of Christ,
not only, which the Socinians fay, may fignifie to take
away iniquity; albeit a Learned man layeth down this affer-
tion, That it never fignifies to take away fin, as Socinus would
have it; but also hap which is to beare upon his fhoul-
ders, as a Porter teares a Burden, but never to take away.
Ifaiah 53. 4. He hath borne our griefs, and car yed our for
53.4.
rows.
+++
סבל
>
Object. (Which is one of the moft plaufible Arguments they
have in this cauſe) But Mat. 8. 16, 17. where Chrit took a-
way dileafes which he did not bear, it is faid the ſaying of Efaias
was fulfilled therein.
+
Anfw. (To omit thofe many Anſwers given by others, of
which fee Brinleys one only Mediatour, and Calovius his ex-
cellent difcourfe De fatisfactione Chrifti, in his Seciniſmus
profligatus) A Scripture is faid to be fulfilled, either wholly,
or in part: Now then you must know, that although it be a
truth, which we conclude against the Papifts, That there are
no more than one of literal and co-ordinate fenfes of every
place of Scripture, yet there may be divers of feveral kindes,
one fubordinate to another, and one typified by another, and
one accommodated to another; And when any one of theſe
fenſes are accomplished, that Scripture is faid to be fulfilled,
though indeed but one piece and parcel of it be fulfilled. Thus
the fulfilling of the fame Scripture, is applied to the fpiritual
prefervation of the Apostles, John 17. 12. and to the temporal
prefervation of them, John 18.9. And as it were falfe and
fallacious reafoning for any man to infer, that Chrifts keeping
of his Apoftles, cannot be underftood fpiritually of keeping
them in his Name, and keeping them from Apostacy, as it is
faid John 17. 12. because John 18. 9. it is faid to be fulfilled in
Serm.15. The Satisfaction of Chriſt diſcuſſed.
347-
a reſcue of them from a temporal deftruction; but rather it
mutt be faid, it was fulfilled both wayes, and the one was fubor-
dinate to the other, and typified in the other; So is it in this
cafe: This place in Ifaiah, (that it may appeare to be exactly
a parallel cafe) was fulfilled two wayes; The one expreffed,
1 Pet. 2. 24. Who his own felf bare our fins in his own body
upon the Tree. The other in this, Afatth. 8. 17. In the former
is expreffed the caufe, Chrifts bearing the burden of our finnes
upon his fhoulders. In the latter, the effet, Chrifts taking off
the Burden, or part of that Burden of fin from our fhoulders.
or from the fhoulders of thofe difeafed perfons; for it was laid
upon his thoulders, that it might be taken off from us. So that
Matthew rightly tells us that Ifaiah was fulfilled, and that the
caufe did appeare by the effect, as by the dawningof the day,
we fee the approach of the Sun. And this may ferve for the un-
tying of that hard knot, which I had almoft faid, is the only
thing of moment the Socinians have in this Controverfie. But
to return, Ifa. 53. 5. He was wounded for our tranfgreffi-
Ons, be was bruiſed for our iniquities; the chastisement of our
peace was upon him, and with his ftripes we are healed. If it
were lawful for the highest Antifacinian in the world to coyne a
Scripture for his purpoſe, he could not deviſe a place of a more
favourable afpe&t to his cauſe than this. And Ver. 6. The Lord
hath plac'd on him the iniquity of us all. But indeed the Argu-
ments which might be drawn out of this one Chapter, Ifa. 53.
might afford matter for a whole Sermon.
Fifthly, From the Vicegerency of Chrifts death; Chrift
dyed
1. For our good.
2. For our fins, (of both thoſe you have heard.)
3. In our place; of this I now come to Treat Briefly (for
I have been wonderfully prevented) 1 Pet. 3. 18. Chriſt ſuf-
fered for fins, the just for the unjust. 2 Cor. 5. 14. If one died
for all, then were we all dead; i.e. juridically, we were all as
dead, condemned perfons, becauſe he died in our ftead. He is
faid to die ὑπὲρ ἡμῶν, and ἀντὶ ἡμῶν. Now the word ἀντὶ al-
Y y 2
ways
348 The Satisfaction of Chrift diſcuſſed.
Serm. 16.
>
wayes fignifies a commutation, faith the then famous, but af-
terwards Apoftate Grotius, eye for eye, avi oques Mation
5; 38. that is, one inſteadof the other, Matth. 2. 22. Arche-
laus reigned arrangos in the room of his Father Herod. So
2 Śam. 18. 33. Would God I had died for thee O Abfalom;
i.e.
in thy ftead, fo that thou hadft lived. Thus Chrift died for us;
fo John 11.50. Caiaphas faid, It is expedient fo us
that one
man should die for the people; i.e. in their ftead, to fave their
lives, as a publick nagua The Gentiles being uſed in cafe of
fome great and common calamities, threatning deftruction to
all, to offer up fome one man in the name and ftead of all,
which was a fhadow of that great truth of Chrifts dying for all.
And Socinus himſelf being put to it, cannot deny this; Even
in Heathen Authours, it is a common phrafe, To do a thing
for another; i. e. in his place.
i.e. in his place. Ego pro te melam, I will grinde
for you, and you shall be free. Christ is called avugov, a
Ranfome, or Price, a ugov; (there is one Argument, that
his Blood was the price of our Redemption) and a Ranfome in
our ftead.
1 Tim. 2. 6. Who gave himself virurgov a Ran
Some for all. Gal. 3. 13. Chrift hath Redeemed us from the curfe
of the Law, himself being made a curfe for us;
1. e. he un-
derwent that Curfe due to us, that Curfe from which we are
freed, that Curſe which others who receive not Jefus Chriſt,
fhall undergo. What a clufter of Arguments might be gathered
here? It is prodigious boldnefs in Socinians to turn this Article
of Faith into a ftreame of Rhetorick Paulus amavit
in voce execrationis argutus effe : But Manum de ta-
bula."
1
>
Sxthly, And lastly, From the peculiarity of Chrifts death.
It is undeniable that Chrift died for us, fo as no man in the
world ever did, nor can do. Therefore not in the Socinian
fenfe, not barely for the confirmation of our faith, or excitati-
on of our obedience, or ftrengthning of our hope, or encou
fagement of us in our fufferings; for in this fenfe, thouſands
have died for you. Paul tells the Co offians he fuffered for them,
i. e. for their good; Col.1. 24. and yet tells the Corinthians, he
did not fuffer for them. 1 Cor.1.13. Was Paul crucified for
you?
Serm. 16. The Satisfaction of Chrift diſcuſſed.
349
you? i. e. in your ſtead, or for your finnes ?
And, this for the first Head of Arguments, where I fee I mult
take up, though I thought to have urged divers other Argu-
ments from the Nature of mans juftification and falvation. But.
I will not be too tedious. What hath been faid may be enough
to convince any indifferent man; and others will not be convin-
ced, though they are convinced.
Thus much for the fecond particular,the affertion of this truth.
The third fhould have been the vindication of it from the cavils
of Socinians; but I am cut off, and it is not wholly neceflary;
for if once a truth be evident from plain Scriptures, we ought
not to be moved with the cavils of wanton wits, or the difficulty
of comprehending thoſe great mysteries by our reaſon; when the
Socinians can folve all the Phanomena of nature, (which are
the proper Object of mans Reafon ) then, and not till
then, we will hearken to their rational Objections. And A-
ristotle fomewhere lays down this Conclufion, That when once
man is wellfetled in any truth,he ought not to be moved from it by
fome fubtle Objection, which he cannot well anſwer. All this
I fpeak, not as that there were any in olubilia, any infuperable
Objections against this truth that I ever met with; for though
there are many things here which are hard to be understood, yet
nothing which cannot be answered.
+
As when they tell you he did not fuffer eternal death which
was due to us. It is true, he did not; but a moment of his fuf-
ferings was equal in worth to our eternal fufferings, the dignity of
the perfon being always confiderable in the eſtimation of the acti-
on, or the fuffering.
you
So when they ſay one man cannot dye for another, it is falfe;
heard David with he had dyed for Abfalom; and Feha
threatens thoſe who ſhould let any of them efcape, That his life
ſhall go for his life, 2 Kings 10. 24. and Hiſtories tell us of one
man dying for another.
So when they fay it is unrighteous that God ſhould punish the
juft for the unjuft.
1
Anfw.
350
diſcuſſed.
The fatisfaction of Chrift difcuffed. Serm. 16.02
Aaw. It is not unjuft, if any will voluntarily undertake it;
volenti non fit injuria. Befides that, God gives Laws to us
Deut. 24, 16. but not to himself.
The fourth and laſt Head was by way of Application.
>
Is it fo, That the death of Fefus Christ is the procuring caufe
of our Fuftification and Salvation?
Use 1. Hence fee the excellency of Chriftian Religion,which
fhews the true way to life, and fettles doubting confciences. Hea-
thens were miferably plunged; they faw their fins,their guilt,
and had terrors of confcience, an expectation of wrath ; this
Anģimμa tõ☺ey was written in their hearts,that they which do fuch
things are worthy of death; - They faw the need of atoning
God, reconciling God; they faw the infufficiency of all their
Rites and Sacrifices.
78
-
Ah nimium faciles qui tristia Funera cadis
Tolli flumine à poffe putatis aquâ!
Ouid.
•
go
Some of them faw the neceffity of a mans death, and that fine
humano cruore, without mans blood the work could not be done;
but then that ſeemed an act of cruelty, and the addition of a fin
inſtead of the expiation of it;and here they fluck; they could
no further. Now bleffed be God who hath diſcovered thofe things
to us which were hid from others; who hath removed difficulties,
and made our way plain before us; who hath given us a Sacrifice,
and accepted it, and imputed it to us, and thereby reconciled us,
and given us peace, a folid peace, as the fruit of that Recon-
ciliation.
Uſe 2. See the dreadfulneffe of Gods juftice, how fearful it
is to fall into the hands of the Living God; Chrift
himself muſt fuffer, if he be a finner though but by im-
Putation.
use 3.
Serm. 16.
351
The Satisfaction of Chriſt diſcuſſed.
He 3.It fhews us,the malignity of fin that could be expiated on-
ly by fuch blood.
Use 4. It fhews us the ftability and certainty of our Juftificati-
on and Salvation. It is procured, purchaſed,the price paid, recei-
ved, God cannot now recall it.
Ufe 5. Study the death of Chriſt, and eye it as the great pillar
of your faith, in troubles of confcience, and fettle your felves
upon it.
OF
Serm. 17.
353
OF
EFFECTUAL
CALLING
ROM. 8. 28.
To them who are called according to his purpoſe.
He facred Scriptures are a Paradife, or Garden of
delights: This Epistle to the Romans is a moft cu-
rious and artificial knot in that Garden; this
Chapter is the richest divifion in that knot, furnish-
ed with ſweeteſt flowres of Confolation, antido-
ting the remnants of corruption that there are in
our hearts, and the various afflictions that we meet with in the
World. This Verſe that I have read unto you, is the fairest flowre
in that Divifion; for what can fooner revive a drooping foul, than
to be affured that all things fhall work together for good? We
(faith the great Apoftle) do not think, imagine, conjecture,
but know, partly by Divine Revelation, partly by our own experi-
Z z
ence,
354
Serm.17.
Of Effectual Calling.
Feius.
Ifa. 14. 27.
ence, that all things; not only all Gifts, Graces, Ordinances;
but all Creatures, all Prov dences, al Changes, Events, Occur-
rences, even thoſe things that appear moſt formidable; ( Homo
Diabolus infidians) the petfecutions of men,
oppugnans,
temptations of the Divel, shall work not ſingly and apart it may
be, but togeth.r for good.
the
For good! Yes, but it is unto thofe that be good. Hands off
wicked and profane wretches; you have no part nor lot in theſe
heavenly confolations. Away bafe Swine, to your flies, to your
muck and mire, thefe pearls are not for you. Out ye Dogs, to
the garbidge that lieth upon the Dunghill, the childrens bread is
not for you. We know that all things jhall work together for good
unto thofe that love God: why fo? because they are called ar-
cording to his purpose; ſo Paraus expoundeth the place, and
with him I perfectly agree:
The
That which God hath purpoſed, ſhall not be fruſtrated :
Lord of Holts hath purpoſed, and whe ſhall difannul it? his hand
is Stretched out, and who shall turn it back? What man will
fuffer his purpoſes, thofe purpoſes that he taketh up with beft ad-
vice, and moft mature deliberation, to be diſappointed if he
have power to accomplish them? the holy purpoſes of G›d, as
they are ordered and directed by infinite Wiſdome, fo they have
infinite power to bring them to paffe; fo that if I can ſay God
hath a purpoſe to fave me,I may fecurely fimile at all the attempts
of men and devils againft me; and if I can ſay,God hath Effectu-
ally Called me, I may be fure God hath chofen me, and hath a
Purpoſe to ſave me; for all the links in the golden Chain of ſalva-
tion are even wrought, not one of them wider or narrower than
another; if God have Chafen, he will Call; if God Call, he
hath Chofen. Once more, if I can fay I love God, I may be
fure I am Called; for I cannot love God, except I have fome
acquaintance with him, fome fenfe and experience of his love
towards me. So then all our confolations are ultimately reſolved
into the Purpoſe of God; this is the bafis and foundation of them
all; that Purpofe appeareth by our Effectual Calling; and that
Calling appeareth to be Effectual by our love to God. Hence
the conclufion is certain, That all things fhall work together for
good to them that love God, to them that are Called according
to his Purpoſe.
But
Serm. 17.
355
Of Effectual Calling.
But I forget my felf; you have heard in former Difcourfes,unde:
what a fad, foul-killing difeafe poor man laboureth in his natural
condition; you heard likewife of a Soveraign remedy provided in
the blood of Chrift: I am now engaged to speak to the application
of that remedy in our Effectual Calling.
This Effectual Calling, according to Saint Augustine, is in-
grefus ad falutem, our entrance into a ftate of falvation; the
first step whereby God his predeftination defcendeth to us, and we
again aſcend to the glory predeftinated. The Doctrine I prefent
from my Text may be this; There are some perfons in the world
that are Effectually Called; or which is all one, which are Called
according to the Purpose of God.
There is a Call of the Goſpel that is not Effectual; of this our
Saviour ſpeaketh, when he faith, Many are Called, but few are
Chofen. How many of the poor Minilters of the Gospel may
complain of multitudes in this generation, faying, with the chil-
dren that fate in the Market place, Luke 7.32. We have piped
unto you, asd ye have not danced;we have mourned to jou, and
ye have not lamented! Neither the delightful airs of mercy, nor
the doleful dities of judgement have moved you; but the Election
will certainly obtain; and the Call that is according to Gods
Purpoſe, reacheth not ears only, but heatts allo. The houre is
coming, and now is, when the dead shall hear the voice of the
Son of God, John 5. 25.
This work of grace is prefented to our view in a various dreffe
of words; in the Scriptures it is fometimes a teaching,fometimes
a drawing, fometimes a converfion, fometimes a regeneration;
and all theſe in divers refpects, which I cannot ftand to unfold. Gratia prima.
In the Schools it is the first grace, preventing grace, operating Præveniens.
grace; among Divines of the Reformed way, it is an Internal Operans.
and Effectual Call; Vocatio Aita & Efficax, after the minde
of St. Augustine.
When it is offered to our confideration under this notion,it pre-
fuppofeth two things.
i. That natural men ſtand at a distance from God; we do
not uſe to call thoſe that ſtand hard by us; this was once the con-
dition of the Ephefians, Ye fometimes were far of; fometimes; Ephef. 2. 13.
when? furely in the time of their unregeneracy; far off; from
whom? from Chrift, from the Church, from God, and confe-
Z22
quently
356
Serm. 17.
of Effectual Calling.
Zanchins.
quently from themfelves; but how could they be far off from
God? not in fpaces of place; for God filleth all places with his
prefence; as to his Effence, and providential works, he is not far
Acts 17. 27. from every one of us, for in him we live and move;
but as to
>
their hearts and affections, all natural men are far from God;
God is not in all their thoughts, they do not know him, fear,
love and delight in him, they do not breath after communion with
him; even when they draw nigh unto him with their lips, their
hearts are far from him. If it fometimes happen that we call
thoſe that are at hand, then uſually they are fuch as are aſleep; fin
is a deep fleep of the foul; and as fleep bindeth all the fenfes of
the outward man, fo fin all the powers of the inward; a man un-
der the dominion of fin can do nothing for God, neither can he
enjoy any thing from God; it may be he dreams of great fatif
factions he receiveth from the worlds dainties; but when he awa-
keth his foul is empty. Or further, if they be not aſleep, they
are fuch as mind fomething elfe than he would have them. All
Phil. 3. 19. natural men minde fomething else than God would have them
they minde earthly things. Herod mindeth the dancing of a lewd
Strumpet,more than the preaching of the holy Baptift; the young
man mindeth his great poffeffions; the Epicure his belly; the
Farmer his barn; Judas his bag; the Silversmith his Shrines; the
Gadarenes their Swine; Pilae the favour and applauſe of the
people. Let the best men fpeak ingenuoufly, and they must needs
confeffe that there were many things (if I may call them things,
rather nothings) which they minded more than God or Chrit
or Heaven, more than the highest concernments of their im-
mortal fouls, the weightieft bulineffe of Eternal falvation; they
were all Gallios in refpect of theſe things, they cared for none of
them, till they were rouzed out of their waking dreams by the Ef-
fectual Call of the most gracious God. This is the condition of
every natural man.
2. It prefuppofeth, That it is an ease thing with God to
bring us home to himself, though we be never fo far diftant from
him; to awaken us to his fervice, though in a dead fleep of fin;
to raiſe our minds to higher objects, though they be never fo deep-
ly immersed in the things of this prefent world. Is any thing hard
to the Almighty? with a word he made us, with a word he can re-
new us: When darkneſſe covered the face of the deep, he did but
Say
Serm. 17.
357
Of Effectual Calling.
fay Let there be light, and there was light; with the like facility
can he fhine in our hearts, giving us the light of the knowledge
of the glory of God in the face of Jefus. He uttereth his voice
(faith David) and the earth melteth. Let but God utter his
voice, and the Rocks and Mountains of our corruptions will melt
away like wax.
Come we now cloſer to the Point.
Toward the opening of which, I fhall entreat your Attenti-
on to the reſolution of fundry Queſtions.
Queſtion 1.
What is this Calling?
It is the real feparation of the foul unto God; and a cloath-
ing it with fuch gracious abilities, whereby it may be enabled to
repent of its finnes, and to believe in his Son. It is our
Tranflation from the ftate of Nature which is a ftate of finne,
wrath, death, and damnation, to a ftate of Grace, which
is a ftate of Holiness, Life, Peace, and Eternal Salva-
tion. This Tranflation is wrought
1. By strong convictions of the minde.
First, Of the guilt and filth of fin, of the danger and defile-
ment of fin, of the malignity of fin, and the mifery that at-
tends it. Once faith the foul (that is under this diſpenſation of
Gods Grace) Once I lookt upon fin as my wifdome; now it
is madneſs and folly: Once I accounted it my meat and drink
to fulfill the wills of the flesh; finne was a sweet morfel, I μata.
drank iniquity like water, now 'tis a cup of trembling to me,
and I fear it may prove a cup of Condemnation; Once I hug-
ged, embrac't, and delighted in fin as the Wife of my bo-
fome; now I clearly fee that the fruit and iffue of the impure
copulation of my foul with her, is nothing else but the ſhame
of my face, the ftain of my reputation, the Rack and hor-
rour of my confcience; and (which is more than all theſe )·
the provocation of the Almighty; and therefore I begin to
think within my felf of an eternal divorce from her; I flept
fecurely in the lap of this Dalilah, the robb'd me of my
ftrength,
358
Serm.17
Of Effectual Calling.
John 6.37.
ftrength, the delivered me up to Philistines that dealt unwor-
thily with me, that put me upon bafe and low employments;
what now fhould I think of? but (if it pleaſe the Lord
to give new ftrength) the death and deftruction of them
all.
Secondly, Of the vanity and emptineß of the creature, which
we have Idolized, confiding in it as the ftaff of our hopes
breathing and purſuing after it as the perfection of our hap-
pineſs.
>
Thirdly, Of the abfolute need of Christ, that if he do not
fave vs, we muſt periſh.
Fourthly, Of the abfolute fulneffe of Chrift
and that in
him we may be compleat; if we be guilty, he can juſtifie us;
if we be filthy, he can purgeus; if we be weak, he can ſtreng-
then us; if we be poor, he can enrich us
; if we be bafe, he
can ennoble us; if we be deformed and ugly, he can
make us beautiful and lovely; if we be miferable
bless us
and that with all Bleffings in Heavenly pla-
ces.
>
he can
Fifthly, Of the clemency, goodneß, meekneß, sweetneß, gra-
ciousness of his difpofition, that if any man come to him, he will
in no wife reject him. Thefe things the minde is ftrongly con-
vinc't of, yet if there be not a farther work
may carry thefe Convictions to Hell with him. There-
fore
a man
2. In the fecond place, this Tranflation is wrought by a
powerful inclination, and converfion of the will to cloſe with
Chriſt upon his own termes, to embrace him as Soveraign as
well as Saviour; to take him as men ufe to do their Wives, for
better for worse, for richer for poorer; to stick to him on
Mount Calvary, as well as Mount Tabor ; to welcome him
into thy bofome, by bidding an everlasting farewell to thy finnes.
In a word, to make a voluntary tender, and refignation of thy
felf unto him, folemnly avouching, that from this time for
ward, thou wilt count thy felf more his, than thou art
thine own; and the more thy own becauſe thou art
his.
• nefs
>
*
This work is carried on with a moft efficacious ſweet-
fo that the liberry of the will is not infringed, whilft.
the
Serm.17.
359
Of Effectual Calling
the obftinacy of the will is maftered and over-ruled.
;
If you ask me, How can these things be? I never ftudied to
fatisfie curiofity; but if you can tell me how the bones do grow
in the womb of her that is with child, I alfo will tell you how
the parts of the new man are formed in the heart; but I fup-
pofe, filence and humble admiration will be beſt on both fides
if there be fo great a mystery in our natural generation, furely
there is a far greater in our fpiritual Regeneration; if David
could fay of the former, I am fearfully and wonderfully made;
much more might he fay of the latter, I am fearfully and wonder-
fully renewed.
-
Queſtion 2.
Who are the Called.
First, Among creatures, none but men are of the number
of the called; The Angels that kept not thei- first estate, but
left their own habitation, are never recalled, but referved in Jude ver. 6.
everlasting chaines under darkneſſe, to the judgement of the great
day. Lord, what is man that thou art mindful of him? or the Pfal.8.4.
fen of man that thou so regardeft him?
this grace;
Secondly, Among men, none but the Eleft are capable of
the call is limited by the purpose; Whom h› bath
predeftinated them he alfo called. Touching thefe Elect Rom.S.
Perfons divers things fall under our Obfervation ;
As,
1. In regard of their internal condition; before this call,
they are dead in fins and trefpaffes, blinde in their
mindes,
ftony in their hearts, corrupt in their ways, evenas
others.
2. In regard of their outward condition; both before and
after this call, they are for the moſt part poor and vile, and
contemptible in the eye of the world. God puts not the grea-
ter value upon any man for a gold ring, or goodly aparrel,
though the world doth. He hath chofen the pore of this world,
rich in faith, and Heires of the Kingdome. Ye
Ye fee your Jam. 2. 5.
calling, Brethren, how that not many wife mon after the flesh, 1 Cor.1.29.
not many Mighty, not many Noble are called. Some it may
be, but not many; God fo orders
God fo orders his Call as
? that
зво
Serm. 17.
Of Effectual Calling.
that it may appeare, there is no respect of perfons with
him.
3. Whatever the outward condition of theſe men be, there
are but very few that are effectually called; few (I ſay) in
compariſon of thoſe that are left under the power and domini-
on of their lufts, One of a City, and two of a Tribe. I trem-
ble to ſpeak it, but a truth it is, and muft out; Satan hath the
Harvest, God the gleanings of man-kinde; which by the way
may ferve to convince them of their vanity and folly that
make the multitude of actors an Argument to prove the
rectitude of actions, as if they could not do amiffe, that do as
the moſt: Whereas a very Heathen could fay, Argumentum
peſſimi turba, The beaten Tract is moft deceitful; Sheep go the
Seneca lib.de broad way to the Shambles, when a more uncouth path might
vita beat.
Gen.20.6.
lead them to freſh Paſtures.
Queſtion 3
Who is he that Calleth?
>
Who but God, that calleth things that are not as if they
were? all heart-work is Gods peculiar, the reftraining and or-
dering the heart; he with-held Abimelech, not fuffering him
to touch Sarah Abrahams Wife; and the heart of Pharaoh,
while it was leaft conformable unto the Rule of his Law was
abfolutely ſubject unto the Rule of his providence; and well it
is for us, that it belongs to God to refrain and order hearts; o-
therwife fad would be the condition of this Nation, of the
whole world; but now if it be Gods peculiar to reftraine and
order hearts, much more furely, to turn, change, break
Coluerunt Eth- melt, and new-mould hearts. It is his Soveraign grace which
nici Venerem we adore as the only Verticordia, as the real turn-heart; there-
Val. Max.lib.8. fore may we obferve, that
Verticordiam,
cap. 15. Lilius
Jer. 31. 33.
1. God doth eſpecially challenge this unto himſelf. You
Girald. Synt.13 know whofe expreffions thofe are, I will give a new heart;
and again, I will take away the heart of stone; are they not
Gods? who dare make any challenges against the Almighty?
hath not he a Scepter ftrong enough to fecure his Crown? thofe
that will be plucking Jewels out of his Royal Diadem, and a-
fcribe that to themfelves, or any creature; which is his Preroga-
tive,
Serm. 17.
361
Of Effectual Calling.
tive, fhall finde him jealous enough of his honour, and that
jealoufie tirring up indignation enough to confume them.
Bur
2. As God may juſtly challenge this work to himſelf, fo it
is altogether impoffible it should be accomplished by any other.
For
1. This effectual vocation, is a spiritual refurrection of the
foul; while we are in a ſtate of Nature, we are dead; not fick
or languiſhing, not flumbring or fleeping, but quite dead in
trespaßes and finnes; when we are call'd into a ftate of grace,
then are our foules raifed to walk with God here, as our bo-
dies at the last day fhall be raiſed to walk with the Sonne of
God unto all eternity. Now if it be not in the power of any
creature to raiſe the body from the grave of death (upon which
account it is uſed as an Argument of the Divinity of Chriſt,that
he raiſed himself) much lefs is it in the power of any creature
to raiſe the ſoul from the grave of finne. And therefore do all
true Believers experiment the power of God, even that excee- Eph.1.19,20. '
ding greatneß of power; that Might of his Power, as
the Greek hath it, whereby he raised up Christ from the
dead.
2. This effectual vocation, is a new Creation of the foul,
whence we are ſaid to be Created in Chrift Jefus, when we are
called unto an experimental knowledge of him, and unfeigned
Faith in him; upon which account it must needs be Gods work-
manship; for power of creating, is not, cannot be communica-
ted to any creature. Though the Angels excell in ftrength, and Pfal.103.29.
wonderful things have been performed by them, when they
have as Minifters executed Gods pleaſure in the punishment of
the wicked, and protection of the righteous; yet the mighty-
eft Angel cannot create the meaneft worm that is; the only
product of infinite power. And let me tell you
if infinite
power be manifefted in the Creation of the world, it is more
gloriouſly manifeſted in the conversion of a finner. There is a
worfe Chaos, a worfe confufion upon the heart of man, when
God undertaketh his new Creation, than there was upon the
face of the earth in the Old Creation: In the earth, when it
was without forme, and void, there was only indifpofition; but Gen.1,"27
Aaa
in
362
Serm. 17.
Of Effectual Calling.
in the heart of man, there is both indifpofition and oppofi-
tion.
Well then, I peremptorily conclude that the work is Gods;
Gods by the way of a principal efficiency, and not only by way
of motion or p rfwasim as fome would have it, wherein I
fear a piece of curfed brokeage for their own glory.
>
For were it fo, they would be but very mean acknowledge-
ments that do belong to God, for the change of a molt mife-
rable and unhappy eftate. Suppofe Ihould go to fome wealthy
Citizen, and prefent him an object of charity, ufing the molt
cogent Confiderations which my Art and Wit could invent,
to inforce a liberal Contribution; thereupon he freely parts
with his mony for the relief of that indigent perfon; tell me
now to which of us is he mainly engaged to return thanks to
me the mover, or to him the bestower? I make no question
but your Judicious thoughts have made an award of the chief
acknowledgement to the Latter. The cafe would plainly be
the fame betwixt God and us, if his only were the motion, ours
the act of Converfion; his the perfwasion
ours the perfor-
mance; and if we go to Heaven, we ſhould have more caufe to
thank our felves, than to thank God for all the happineſs we meet
with there.
Beloved, I beseech you take heed of fuch an opinion as this,
it hath blasphemy written in the forehead of it; if it be root-
Scriptas habet
ed in your
mindes, it will breed in your hearts a confidence
1a fronte blaf-
and that is no bet-
phemias. Enno- of your own power and abilities,
and fhall finde little better
dius lib. Epift. ter than a fine-fpun Idolatry
>
2. refe ntment with God, thin if you worshipped ftocks and
fones.
Question 4.
Upon what account doth God Call?
What moves the Divine Majeſty thus to bufie himſelf about a
lump of fin and miſery?
What but meer mercy? what but rich and abundant
mercy ?
1. Ir
Serm. 17.
363
Of Effectual Calling.
ritis, gencrati
Luke 16.15.
1. It is meer mercy; When by our own merits, we were b -
gotin to death, by his mercy he begat us again unto life: Not Cum nostris me-
by wnks of righteousncffe which we have done, but according to effemus ad
his mercy he hath faved us, Tit. 3. 5. Indeed we cannot do mortem, fua mi-
any works of righteoufnels before our Cal ng; that righteouf- feriem dia nos
nefs which natural men are fubject to glory in, is rather feem- regeneravit ad
vitam.Beda.
ing than real; and that which fhineth to bright in our own
eyes, and perhaps in the eyes of other men, is an abomination
in the fight of God; God and men do not meaſure our righte
oufness by the fame flanderd; men account them righteous
that conform to Cuftomes, Laws, and Conftitutions of men,
if at leaſt they be likewife conformable to the Letter of the
Law of God. But God reckons none righteous befides thoſe
that have a fingular regard to the Spirit of the Law, (if I may
ſo call it) which layeth an Obligation upon the inward man
as well as the outward, which binds the heart as well as the
hand; and commands not only that which is good, but that
good be done upon a good principle, in a good manner,
good end: A pitch of obedience that no natural man can poffi-
bly arife to; fo that in the fight of God there is none righteous, Rom 3.10:
no not one. We are all by nature, children of wrath as well as Ephef.2.3.
others : Children of wrath we are by our own defert;
to a
if e-
ver we become Children of Grace it muſt be by his
mercy.
>
in
་
2. As by meer mercy, fo by rich and abundant mercy in
God, it is that we are called. There is a greatneſſe of love
the quickning of thoſe that are dead in fins together with Chriſt.
There is mercy in that we have our lives for a prey; mercy in Eph. 2. 4, 5-
all the comforts and accommodations of life; mercy in the
influences of the Sun; mercy in the dropping of the Clouds ;
mercy in the fruitfulness of feafons; mercy in the fulness of
barnes; the yeare is crowned with the goodreß of the Lord; but
this is a mercy above all mercies, That we are called from dark-
neß unto marvelous light, and from the power of Satan, to the
Service of, and fellowship with the only living and true God; 0-
ther benefits are extended to the worft of men; nay, the very..
Devils have fome taftes of mercy; but this of an Effectual Cal-
ling is (as I faid before) communicated to none but thoſe that
Aaa 2
God
1
1
364
Serm. 17.
Of Effectual Calling.
sand
Ebay. Theod.
Theoph.
God hath chofen; Other bleffings and benefits, though they be
good in themselves, yet they cannot make us good; they are but
as trappings to a Horfe, which if he be a Jade, make him not
go
the better, but the worfe; but here God work, a marvelous
change for the better; once the man ran away from God and
himſelf, but now he inftantly returns; once he was a hater, a
fighter againſt God; but now the weapons of his hoftility are laid
down, and he thinks he can never do enough to expreſs his love;
once he was darkness, but now he is light in the Lord; once
dead, but behold he lives. Finally, Other bleffings and bene-
fits can never make us happy, but as they finde us miferable,
fo they leave us; we may, and are too apt to blefs our felves in
them, yet God rever intended to blefs us in the fole enjoyment
of them.
But oh how happy is that man, that God hath effectually cal-
led to himself! his bofome fhall be his refuge in all forms; his
grace, his fufficiency in all temptations; his power his fhield in
all oppofitions; But let the Text fpeak, All things shall
work together for his Spiritual and Eternal good.
Before I part with this Point, I fhall acquaint you
with an
Expoſition of my Text, utterly inconfiftent with the Doctrine I
have delivered, and the truth it felf, and very unworthy of the
Authours of it. This it is, That here we are faid to be call'd not
according to Gods purpofe, but according to our own purposes to
hear and obey his call. And perhaps upon this the Papists have
grounded their merit of congruity; but this muſt needs fall, if
we confider but th's one thing among many, that thofe that have
been fartheft off the Kingdome, have been fetcht into it; and
thoſe that have not been farre from the Kingdome of God, have
never come nearer it. God doth not alwayes take the fmooth-
eſt, but the moſt knotty pieces of Timber, to make pillars in
his houſe. He goes not alwayes to places of fevereſt and ſtrictest
Difcipline, to pick out fome few there to plant in his Houſe;
but he goes to the Cuftome-Houfe, and calls one thence; to the
Brothel-Houfe, and calls another thence: And if yet you infift
inſiſt
upon he purpoſe of man, as an inducement to the call of God,
pray tell me what was Sauls purpoſe, when God met with
him in the way to Damafcus? Had he any other purpoſe than
to
*
S'erm. 17.
365
Of Effectual Calling.
>
to perfecute the Difciples of the Lord?
Enough of that.
Queftion 5.
By what means are we Called?
Sometimes without means; as in perſons not capable of the
ufe of them; there is higheſt Caution amongst the people of
God to avoid that fin (nay,the very appearance) of limiting the
holy One of Ifrael.
Sometimes by contrary means, the greatneſs of a fin being
ordered by God to fet on the converfion of a finner, as when
a man is wounded with the fting, and healed with the flesh of
a Scorpion; or as when we make triacle of a Viper (a moft poy-
fonous creature) to expel poyſon.
Gaffarel.
Deus bonum ha-
Sometimes by very unlikely means; as when by fome great
affliction we are brought home to God, which in its own na-
ture, one would think fhould drive us farther from God; as
there is no queftion but it doth the Reprobates, who are ready
to tell all the world what King William Rufus told the Bishop
(if the partial Monk do not belye him) God fhall never make Nunquam me
me good by the evil I fuffer from him; or which is yet more bebit pro maio
unlikely, when we are brought home by profperity, God over quod mihi in u
coming our evil with his good, heaping as it were Coals of fire icit. Edmerus
upon our heads, and fo melting us into kindly contrition. in Hift.
Gerfon in a Sermon of his, tells us of a moft wicked Priest, that Se.2. de Spirt.
when he was preferr'd to a Biſhoprick, became exemplari-
ly holy; but fuch a Convert is (rara avis) ſeldom to be
found.
Alwayes this work is carried on by weak means; Thus I have
heard it credibly reported, that a fentence written in a window,
and accidentally read by an inveterate finner, pierc't his heart,
and let out the corruption thence, the fentence was that of
Austin, He that hath promifed pardon to the penitent, hath not;
promifed repentance to the prefumpturus finner. Thus Austin
was converted with a Talle, lege, Take up the book and read
the Book was the New Teftament; the place he opened was
;
the
Sanct.com. 4
366
Serm. 17
Of Effectual Calling.
I Cor. 1.18.
the Epittle to the Romans, where he first cat his eye upon the
thirteenth Chapter, the words thefe, not in gluttony, and
drunkenneſſe, not in chambering, and wantonneffe, &c. This ftroke
him home.
But the most ordinary means of our Effectual Calling, is
the Preaching of the word; which though the world account
foolishneß, is the power of God unto Salvation. And though by
An effe fibi cum other means men may be called, yet feldom or never any
Christo videtur. are called that neglect and contemn this; God delights to
Qui adverfus honour his own Ordinances, and to credit and encourage his
facerdotesChri-
Miniſters; and becauſe he is pleaſed to make uſe of the Word
fti facit? Cy-
therefore it it his Will and pleaſure that
prian de unit. they Preach as feed,
Ec.Edit. Goul, his people fhould own and reverence them as their Fathers.
In Christ Jesus I have bego ten you through the Gospel; and
therefore I am confident they can have no good evidences
of their Christian Calling, tha ecretly defpife, openly re-
vile, fecretly undermine, openly oppugne the Minifterial Cal-
ling. Chrift will not own them as his Children, that refufe to ho-
nour his Miniſters as their Fathers. He that defpifeth you, deſpi-
Sect. 15.
1 Cor.4 15.
Luke 10.16. Seth me.
Col. I.
>
So much for anſwer to the fifth Queſtion.
Queſtion 6.
What is the end of this Call?
the glory of
that all men
Here we may
the immutabili-
What but that which is the end of all things
God? what but that which fhould be the end
fhould aime at, the Salvation of their fouts?
fee the glory of Gods free grace and mercy
tie of his purpoſes, the holiness of his nature, in that he
makes us fit for communion with himſelf, before he admits us
to it; the wifdom of his Counfels; and laft of all, the ex-
ceeding greatneſs of his Power; For though the Effectual
Calling of a foul be no miracle, yet there is as much power
manifeſted in it as in any miracle that Chriſt wrought;
yea,
Serm.17.
367
Of Effectual Calling.
yea, as in all the miracles which he wrought if they be put-to-
gether: For here the blind eyes, and deaf ears are opened,
the withered hands, and lame legs are reftored, the bloody if
fue flanched, the Leper cleanfed, Legions of Devils caft
out the dead foul raiſed to walk before God in the Land
of the Living; In a word, the water is turned into wine; the
water of contrition, into the Wine of fweeteft fpiritual Con-
folation.
Queſtion 7.
When is the time that God calls?
{
As the perfons are chofen, fo the time is appointed; called
therefore the acceptable yeare of the Lord, the accepted time,
the day of vifitation, the day of Salvation. What hour of the
day God will pleaſe to call any perfon in, is to us uncertain;
this only is certain, that we muſt be call'd within the compafs
of this prefent life, or elſe we fhall never be call'd. There's
no Preaching to fouls in the Prifon of Hell, no conftituting of
Churches there; if the Spirit of God be not our Purgatory fire
here, in vain ſhall we look for any other hereafter. Thus briefly
of the feventh Queftion.
Queſtion 8:
What are the Properties of this Call?
2
Firft, It is a Holy Calling; holy is the Authour of it, holy 2 Tim.1. 91
are the means of it, holy are the ends of it holy are the
Subjects of it; God is the Authour, the Word is the
means, holiness it felf the end, none but
Subjects.
holy men the
A$
I
368
Serm. 17.
Of Effectual Calling.
I cannot but wonder at the impudence of profanie men, that
they ſhould call themselves Chriftians, that they fhould call God
Father, that they ſhould call Chriſt Saviour; if they be Chrifti-
ans, where is the favour of thofe precious oyntments, thofe fpe-
cial graces that run down from the head unto all his members, and
give the only just reafon why we ſhould be denominated Chri-
ftians?
I wonder the metr civil perfon can fleep fo fecurely with his
fhort covering; he boasts of a righteouſneß, and is a meer ftran-
ger to holineß; he feparates thofe things which God hath perfect-
ly and infeparably united. Holineffe and Righteouſneſſe God hath
To serve him fo knit and coupled together, that he reckons no fervice per-
in holineffe and formed to him where either of thefe is wanting. It is a part of
Fightconfcffe, our Righteouſneſie to be holy in our converfe with God. It is a
I Cor.1.2.
Phil. 3.14.
Grotius.
Dr. Hammond,
Beaßeurns.
part of our Holincffe to be Righteous in our converfe with men.
Therefore I fhall adde the deceitful hypocrite unto the deceived
equill ft;the oe drawing as near toGod with his external righteouf-
nefs, as the other doth with his pretended Holinefle; both ftand at a
diſtance from him, he beholds them afar off; and though he hath
Called them to be Saints, yet they are not Saints by an Effectual
Calling.
Secondly, It is an high and heavenly Calling; a learned Cri-
Hebr. 3. 1. tick fuppofeth that the Apoſtle in beſtowing this Epitath (high)
upon our Calling, alludeth unto the Olympick games; (an al-
lufion which indeed he much delighteth in throughout all his E-
piftles) there the Mafter, a Ruler of the game, who was alfo
the Keeper and Beftower of the prize, flood upon the higher
ground, called to thofe that were engaged to that noble exerciſe,
to begin the Rice; proportionably unto this, Chriftians having a
Hebr. 12. 1. Race fet before them, which they muſt run with patience at the
call of their great Director, who utters his voice from heaven un-
to their hearts,they firft ftart; fo that the Calling is high, becauſe
we are Called from on high; but this is not all; for befides that,
it is an high way, though it be no common way that we are Cal
led to run in; all the exerciſes and employments that a Chriſtian
is Called to, they are exceeding high; fuch as are the fervice of
God, the mortification of lusts, the fighting against principalities
and pow.rs of darkneß, the trampling upon all the gilded glifter-
ing
Serm. 17. Of Effectnal Calling.
369
ring vanities of this world; fuch are the denial of a mans fe'f,
the taking up the Croffe daily, the following of Christ, and
the fhewing forth all his vertues that hath called us; fuch are
warme devotions, fpiritual med tations, fervent fupplications,
holy breathings and afpirings after communion with the ever
bleſſed God, in a conſcientious ufe of his Ordinances; all theſe
are employments too high for thofe that are skild in nothing effe
but Satans and the Worlds Drudgery; too high for any but
thoſe that are endued with grace and power from on high to per-
form them.
I
Yet farther, this Calling is high, not only in regard of the
Director and the Race; but in regard of the prize, as the
reward that we fhall receive from the righteous Judge. What is
the end of our faith, but the falvation of our fouls? when we 1 Pet. 1.9.
All the prizes
come to the Goale, here we finde no Tripodes, Shields or Caps;
were not equal-
but Crowns, and no mean Crowns, but glorious ones;
fading Crowns, but everlasting ones: who mould
(with the Apoſtle) but preſſed toward the mark?
no ly valuable,See
not Learned Dr.
Hammond up-
on Phil. 3.
Laſtly, That we may have greater comfort and affurance, that
we ſhall not wax weary, and faint in our course, and confe-
quently not miffe of thofe glorious rewards.There's no Calling
that hath fo high and heavenly aſſiſtances as this hath; God
that calls to this Race, engages his power to carry us through it:
The Son of God intercedes for us, the Spirit of God is ready to
comfort us; the Angels of God have the charge of us to keep
us, ſo that we ſhall not dafh our feet againſt a ſtone; the fpirits
of just men made perfect, though they be not acquainted with
our particular wants, yet in general they tender our conditi-
ons, and help us by their prayers; all the people of God
are conftant follicitors for us at the Throne of Grace, befides
thofe helps they afford us by their watching over us by their
counfels, inftructions, admonitions, rebukes, examples; the
chearfulneſſe, and alacrity of fome in the ways of God ha-
ving a great and happy tendency to prevent the wearineſſe and
difcouragements of others. Thus it is an high Calling.
Bbb
Thirdly,
370
Serm. 17.
Of Effectual Calling.
Mark 4. 26.
John 20. 26.
Thirdly,It is a Call without a found; or if it have any, it is
heard by none but them to whom it is directed. A good Di-
Vocatio invifi- vine calls it an invifible Call. Occultis itineribus fapor n bis
bilis. Alting. vitalis infunditur, as Ennodius fpeaks, by hidden paths and
paflages the vital favour is infufed into us; the feed grows
up we know not how; the Spirit fecretly winds himself into the
foul. Chrift comes into our hearts, as he did into the houfe
where his Disciples were met, the doors being Jhut. Thus it
is ordinarily, though I will not deny but that fometimes it
may
be otherwife. The Spirit may come with a mighty ruſhing,
and Christ with holy violence break open the doors of our
hearts. Saul could well tell the time and other cir umitan-
Divini gratia ces of his converfion; but it is likely the holy Baptist coud
adbuc in utero not, in whom the Father faith, there was a Spirit of grace
matris imple- as foon as a Spirit of life. The corruptions of fome will out
tus. Cypr. in
Epift. ad Ju- as it were by infenfible breathings; but to obſtinate and in-
baianum, veterate are the fpiritual distempers of others, that they
AЯs 2. I.
muſt have ſtrong Vom'ts, violent Purges, and al little e-
nough to clear them; for a man of a good nature, (as they
call it) liberal educa ion, much reftraining grace, to take and
give notice punctua ly when his ftate is changed, is very dif
ficu't; whereas this is no hard matter for a groffe ad fcan-
dalous piece of debauchery, becoming afterwards an example
of piety. We must or expect the fame account from Mary
Magdalen, and Mary the mother of our Lord in poi t of
Converfion; yet they both re,oyced in Christ as their Sa-
viour.
!
This I have the rather ſpoken, that I might enter a Caveat
ag ift thofe rig d and fevere Tryers of mens fpiritual eftates,
whom (as I have heard) nothing will fatisfie but the
Prec fe time of Convertion. I acknow'ede thefe men
great Artifts, and good Wo k-men, but it is in fras
de New Racks for mens Confiences, fince the Old
Popish ones are broken. I make no Queio bt a weak
Chriftians foul may be as fadly fr ined to give an Ac-
corntf his Graces as. it would have been to give
an Account of his Sinnes, had he lived in the dayes of
Auricular
mi
>
'
Serm. 17.
371
Of Effectual Calling.
Tag
Auricular Confeffian. Beware my Friends of the Devils So-
phiſtry.
Fourthly and laftly, It is an Immutable Call; immu
table as God Himfelf, as his Electing Love the living
Fountain from whence it fprings: Not as the World loves,
doth God love; they love to Day, and hate to Morrow,
wearing their Friends like Flowers, which we may be-
hold in their Bofomes whil't they are fresh and ſweet
but foon they wither, and foon they are laid afide: where-
as the love of God to his people is Everlafting
he wears them as a Signet upon his right Hand
he will never part with: Not as the World gives, doth
God give;
Men give liberally, and repent fuddenly;
but the Gifts and Callings of God are
without Repen Rom. 11. 29.
tance.
•
and
which
So much for the properties of this Call; and fo much for
the opening of the point.
Shall I ſpeak a word or two of Application?
APPLICATION.
Beloved in the LORD, I have anfwered you many
Queſtions; I beseech you anſwer me a few. Me faid
I? Nay, anfwer them to God and your own Confci-`
ences.
First, Are you of the number of the Called? Called
by the Gospel I know you are; but that may be your
mifery. Are you Clled according to the purpose? that
only can be your Happineffe. Is your Calling Inward and
Effectual? We hope it is why we have fome Convi
Яions,
fome Inclinations to good; fo had Herod, fo
B b b 2
had
372
Serm. 17.
Of Effectual Calling.
had Agrippa; fo may a Reprobate by the common work
of the Spirit. I would be loth yon fhould be but almoſt
Chriftians, left you be but almoſt faved. Tell me then,
is the whole frame of your hearts altered? Is finne odi-
ous? Is Christ precious? Doth the prcie of heavenly
Commodities rife in your hearts, and the price of earth-
ly Trumpery fall? Do you love God, and his Sonne Je-
fus Chrift in fincerity? Then I can affure you,
not in
the word of a mortal man, which is as good as no-
thing; but in the Word of God that cannot lye, even
in the words of my Text, You are Called according to his
purpose.
Secondly, If you be Effectually Called, why do you
not answer that Call, in receiving Christ in all his Offices,
in obeying Chrift in all his Commands, in meeting Chrift in
all his Ordinances?
Why do you not give all Diligence to make your Cal-
ling and Election fure? Shall the Children of this World
ftill be wifer in their Generation than the Children of
light? They reft not till they have affured (as they fup-
poſe) their Earthly Tenements; Why do not we beſtir
our felves
felves as much to Affure an Heavenly Inheri-
tance?
Why are you not more thankful for this Grace? why
are you not more joyful in it? How did the Wife men of
the Eaft rejoyce, when they found Chrift born in Bethlem?
Is it not matter of greater joy to finde Chrift born in your
hearts? Tell me, is it nothing to have your Names writ-
ten in the Book of Life? To have God for your Father?
Chrift for your Husband and Brother? The Spirit of Chrift
for your Comforter? The Angels for your Servitors? All
the Creatures at your Beck?
Thefe
Serm. 17. of Effectual Calling.
373
These are the Noble Priviledges of thofe that are Cal-
Led according to the purpose of God: How can they but
rejoyce in them and fing of the mercies of the Lord for
ever ?
Why are you not more careful to walk worthy of this
Grace? There is a Decorum, a feemlineffe that appertains Ephef. 4. 1.
to every Calling. This made Scipio that he would not ac-
cept the offer of an Harlot, becauſe he was General of the
Army And when Antigonus was invited to a place where
there was none of the belt Company, he was well advi-
fed by one to remember he was a Kings Sonne. When you
fuffer your felves to be drawn away by your lufts, to be en-
fnared by the World, to be captivated by the Divel, you for
get the Decorum, that ſhould attend your Chriftian Calling:
Remember I beseech you,
=
First, That it is a Holy Calling, and therefore be ye
alfo Holy in all Manner of Converfation. Methinks it
fhould found as harfhly in our ears to hear of a datk Sun,as
a wicked Chriftian.
>
Secondly, It is an High Calling; Do you live High,
Scorne Bafeneffe Bluſh to appear in your Old Raggs
To be feen Catering for your Lufts as you uſe to do;
Crown your felves with the Starres; Cloath your felves
with the Sunne; Tread the Moon under your Feet; Let
the Goſpel be your Crown; Let Chrift be your Cloath-
ing; Let the World be your Foot-ftool; Let Hidden
Manna be your conftant Dyet; Keep Open Houſe to
all Comers; Set your Spiritual Dainties before them;
Bid them feed Heartily and Welcome: And for Difcourfe,
Tell them what great things God hath done for your
Souls!
Thirdly,
1.
}
374
Serm. 17
Of Effectual Calling
L
.3.
4.
3.
Thirdly, Ir is an Heavenly Call; Let rour Conversa-
tions be in Heaven, you have a good Correfpondent there:
Maintain a conftant Trade and Traffick thither; Ex-
pect Returns thence: Lay up your Treaſure there, where
neither Moth nor Ruft doth corrupt, nr can Thieves break
through and steal; Be alwayes preparing for your paffage
thither.
盞
​Fourthly, It is an Immutable Call: Do not droop
and hang your Heads for the Changes and Mutations there
are in the World; The Foundation of Gol ſtandeth fure,
(though the Foundation of States be Overturned O-
verturned, Overturned )
Overturned) the Lord knoweth who are his
and will cauſe all things to Work together for their
good.
>
But what if now there be many amongſt you that are not
Effectually Called?
In the third and laft place I addreffe my felf to
them.
Men and Brethren, if you have any fenfe of the ex-
cellency of your Immortal Souls, any Love to them
futable to that excellency; any care and folicitouſneſſe
futable to that love: Do not resist the Holy Ghost;
Make the beſt Uſe you can of the Means of Grace:
To day if you will hear his voice, harden not your hearts;
If he now Knock at the Door of your hearts, and
you will not Open; you know not how foon you may
come to Knock at the Door of his houſe, and he will not
Open.
It is Reported that Thales, one of the Grecian Sages
Diog. Laertius. being urged by his Mother to marry, told her at first,
it was too soon; and afterward, when the urged him a-
Thal
gain,
Serm. 17.
375
Of Effectual Calling.
gain, he told her it was too late. Effectual Vocation is
our Efpoufal unto Chrift; all the time of our life God is
urging this Match upon our Sou's; his Minifters are fill
wooing for Chrift; if now we fay it is too foon, for ought
we know the very next Moment our Sunne may fet, ad
then God will fay it is too late. They that are not Con-
tracted to Chrift on Earth, shall never be Married to him in
Heaven.
THE
Serm.18.
377
THE
TRUE BELIEVERS
Union with CHRIST JESUS.
ICOR. 6.17.
But he that is joyned unto the Lord, is one
Spirit.
Ou have lately feen the Portraiture of our
Lord Jefus drawn, as it were at length,both
as to his Perfon and Offices, together with
the Means and Manner, how he hath
dearly purchaft Redemption for us. Me-
thod now requires that we lay before you
how that Redemption, and the benefits
thereof come to be effectually applied unto
us. There we had the balme of Gilead, and the plaister spread;
what remains, but that it be now applied. There we had a
Bethesda, an healing Fountain open'd; but the Pool of life heals
not, unleffe the Patient be put in, and the Angel of the Cove-
nant Stir the waters. Salvation for finners cannot be obtain'd
without a pu chafe; this purchafe is not fignificant without pof-
Ccc
feffion;
LyE.
Introduction.
378
Serm. 18.
The true Believers Union
feffion; this poffeffion not to be procured without application;
this application made only by union ; this union clearly held forth
in the Text, viz. He that is jened unto the Lord, is one
Spirit.
Coherence. In the cloſe of this Chapter, our Apoftle feriouíly dehorts his
Corinthians from that groffe that foul-poliuting finne of
Fornication. His Arguments (which he lets flie as fo
many Berbed Arrows at the fifth Rib of Uncleanneß) are
drawn
Ver. 19.
"
1. Partly from the end to which the body is appointed. The
body is for the Lord, Ver. 13. The body was made for the
God of holineffe, therefore not to be prostituted to Luft
and uncleanneffe. The Holy Ghosts Temple ought not to
be converted into a Stye for Satan. That's the first.
>
is one
2. Partly from that honour which by the Lord to our bodies
is vouchsafed. Know ye not that our bodies are the members of
Chrift? Ver. 15. Believers bodies are the members of Christ,
therefore not to be debauch't fo far as to be made the members of
an Harlot. This fecond Argument is back't and amplified by
the words of the Text, He that is joyned to the Lord,
Spirit: q. d. There is a near and dear union betwixt the Lord
Jefus and true believers, much what refembling that which is
Betwixt the head and members: Only here's the difference, that
nion is carnal, this spiritual. He that is joy 'd to the Lord,
is one Spirit: i. e. he is fpiritually one, or one with the Lord
i.e.
in Spirit, therefore ought not to be one with a ftrange woman in
the flesh.
Having thus beaten up and level'd our way to the Text, I
fhall not stand to fhred the words into any unneceffary parts, buc
fhall extract out of them fuch an Oblervation as I conceive ftr kes
a full tighth to the minde of the Spirit of God in them. And
'tis plainly this.
Obftruation. True Believers are cloſely united unto Chrift Jelus.
- Κολλώμενος,
ÁZE LINALES,
The word which we render (a) joyned) imports the nearest,
Atricte, clifft union. This tth I fhall endeavour συν
, clearly to explain, felidly to confirme, practically to
Θεω
appy.
I. Fox
Serm. 18.
379
with Christ Jesus.
1. For the Expiation of this truth,It will be of confequence Explica ion.
to lay before you
1. Whom we underfend by true believers ? .
Sol. 1. Not ſuch as are united unto Chrift by a meer external
profeffion, Sacramental mission, or prefumptusus perfuafion.
Such as thefe are faid to believe in Chilt, John 3. 23. and yet
they are fuch, fe hollow, fo falfe, that Chrift dares not trust
them, Per. 24. Thefe are dead Branches, John 15.2. Sapleñe
Stakes in the Churches hedge: Reformade's and Hangby's only in
Chrifts Regiment,whofe names are not regiſtred in Eternitatis
Albo Wooden legs of Chrifts body, fuch as have no true, fpiri-
tual, vital functions and operations. Such as have a firme of
godlineffe, but deny the power thereof, 2 Tim. 3. 5. Sardys-like,
they have indeed a name that they live, but are dead, Rev. 3. 2.
With theſe our Propofition meddles not:
2. But true believers; i.e. fuch as are united unto Christ by
Internal Implantation, Living, fruit-bearing branches, John x 5. 5.
Such as have not only Chrifts picture drawn on their fore-heads
but Chrifts Spirit quickning their hearts, Ephef.3.17. Nathanaels,
Ifraelites indeed, John 1.47. Jews inwardly, Rom. 2. 29. Such
as are really and effectually by the Spirit and Word of God call'd
out of a ſtate of fin, enmity, mifery, into an eftate of
grace, u-
nion, reconciliation; fo that now Chrift is in them, and they in
Christ, John 17. 21, 23. They repofing themſelves in
Chrifts bofome by love, and Chrift dwelling in their hearts
by faith. These are the Believers our Obfervation in-
tends.
Query 1.
2. What kinde of union it is that is betwixt the Lord Jefus, and Query 2.
true Believers?
Sol. 1. Negatively; what kinde of union it is not.
1. Not a groffe, carnal, corporeal union; not a union of bo-
dies. Chrift is in heaven, Acts 1. 11. 3. 21.
&
earth.
we on
2.Not an hypostatical,perfona! union; fuch as is that ineffable uni-
on of the Divine and Humane natures in the perfon of our Imma-
nuel, the Lord Jefus. 'Tis indeed a union of perfons, but not a
perfonal union. Believers make not one perfon with Chrift, but
(6) one body, and that not one body natural, but mystical.
True indeed, the Church is call'd Chrift, 1 Cor. 12. 12. but
Ccc 2
I
that
₺ 1 Cor. 12. 13.
380
Serm. 18.
The true Believers Union
that is meant of the whole Church, made up of head and mem-
bers, which is Chrift mystical. Now 'tis not rational to apply
that to any one fingle Believer, which is proper only to the
whole body. Besides, fhould there be a perfonal union betwixt
the Lord Jefus and true Believers, then would there be as many
Christs as Believers. But to us as there is but one Father,fo but one
Lord Jefus, 1 Cor.8.6.Add,that then very action of Believers would
be of infinite value, as is the obedience of Chrifts Humane na-
ture, by reaſon of its hypoftatical union.
3. Not an eſſential, ſubſtantial union; not fuch an union as
makes Believers in any wife partakers of the ſubſtance of Chrifts
Godhead. Thofe expreffions of Nazianzen,KpisoñoiÊN, & DEOWOIHY,
of old, and English't by fome of us of late; viz. Being Godded
with God, and Chrifted with Christ, are harsh and dangerous,
if not blasphemous. To aver that Believers are partakers of
the fubftance of Chrifts Godhead, is to afcribe that to Believers,
which we dare not affirme of Chriffts Manhood it felf; concer-
c day xutes, ning which we fay that it was infeparably joyned together with
ἀσυγχύτως,
ἀτρέπτως, αλ-
aigétas, ay- the Godhead in one perfon; but yet (e) without the least con-
pisos. Concil. verfion, compofition, or confufion. True indeed, Believers are
faid to be partakers of the Divine (d) nature; but how? not
of Gods fubſtance, which is wholly incommun cable; but Belie-
vers, by the exceeding great and precious promifes, as by ſo ma-
ny Conduit-pipes, have excellent graces conveyed unto them,
whereby they are made like to God in knowledge, righteouſneſſe,
and true holineffe, wherein the Image of God which was
ftamp't on man at his Creation confifts. Ephef. 4. 34. Col.
Chalcedon.
d 2 Fet. 1.4.
3.IO.
I
4. Not fuch an union as mounts up Believers to an equality
with Chrift in any respect. He is the bleffed and only Poten-
tate, the King of Kings, and Lord of Lords, 1 Tim. 6. 15.
In all things he hath, and must have the preheminence, Col. 1.18.
The beft of Saints have but their Ephah, their Homer, their
stint and (e) meaſure of excellencies and Divine Endowments.
Ephef 4. 16
But now Jefus Chritt in his Humane nature united to the Divine,
was fan&tified and anointed with the Holy Spirit (f) above mea-
ƒ John 3.34. fure; we have but our mites, drams, fcruples, in him are hid all
the treasures of wifdome and knowledge, Col. 2. 3. Our Lord
Jefus is his Fathers Gazophylacium, the great Magazine and
ཀ
Plal. 45 7..
Hebr.1.9
Store-houfe
Serm.18.
381
with Christ Jesus.
¡
Store-houſe of infinite excellencies. It pleafed the Father that in
him should all fulneffe dwell, Col. 1.19. Yea, in him dwells
all the fu!n'ffe of the Godhead bodily, Col. 2. 9. Three gradati-
ons, the Godhead, the fulneſſe of the Godhead, all the fulneffe
of the Godhead dwells in Chrit bodily; coμatin@s; i.e. not on-
ly truly and really, in oppofition to the Ark and Temple in
which the Godhead was typically; but perfonally, to diſtinguiſh
the indwelling of the Manhood of Chrift from all accidental, ex-
trinfecal, and integral unions.
Thus Negatively.
2. Pofitively. What kinde of union it is, that is betwixt the g Noftra & ip-
Lord Jefus and tru: B lievers: (g) Cyprian tells us in the ge- fius conjunctio,
non mifcet per-
neral, 'tis not ſuch an union as ſpeaks a conjunction of perfons,
or a connection of natures; but a confent of wills, and confede- fubftantias, fed
fonas, nec unit
ration of affections; but this is too lax and general; more parti- affectus confe-
cularly; therefore; it is
-
ciat & confe-
1. A spiritual union; He that is joyned to the Lord, is one derat volunta-
Spirit; i.e. one with Chrift, not in a groffe and carnal, but spi- tes, Cypr.
ritual manner. As man and wife united make one flesh, Gen. 2.
24. fo Chrift and Believers united by the Spirit and Faith, make
up one piritual Chrift. Believers are made partakers of one and
the fame Spirit with Chrift; Chrifts Spirit is really communisa-
ted to them, and abides in them.
;
2. A mystical, deep, profound union: This is a great myfery
faith the Apoſtle, but Ifpeak of Chrift and the Church, Ephef.5.
32. We read of three great mystical, dazling unions of three
diftin&t perfons united in one God, 1 John 5. 7. of two diſtinct
natures meeting in one perfon, in our Immanuel, Luke 1. 35.
Col. 2. 9. of two diftinct natures and perfons united by one Spi-
rit, that's the union betwixt Chrift and true Believers. This is a
great mystery, a deep union. Hence it is that it is compared to
the mystery of the very Trinity, as being like to the union of
perfons in the Divine nature. Chrift in the Father, Believers in
Christ, and Chrift in Believers, foh. 14. 20. So Chrift prayes,
Joh. 17. 21. that they all may be one, as thou Father art in me,
and I in thee, that they alfo may be one in us. Hence may be
gathered a likeneß, though not an equality of union. In the
union betwixt Chrift and Believers, is fhadow'd out the uni-
on betwixt Chrift and his Father. This is one of the great
Arcana
382
Serm. 18.
The true Believers Union
Arcana Evangelii; 'tis a mystical union.
3. And yet it is a true, real union; not a fancy only, not
an imaginary union, not like the union of the mouth,and meat
in a dream, Ifa. 29. S. No, but we are as really united unto
Chriſt, as the members of the body are to the head. Hence are
↳ Ephef. 5. 30. we laid to be (b) members of his body, of his flesh; and his
bones: As the head communicates real influences to the body,
fo doth Chrift to Believers; communicates to us his Sprit, gra-
ces, fulneſſe, spiritual light, life, strength, comfor, Joh.
I. 16.
1
4. A clofe,near,dear,intimate union: Like that of the food with the
body which it nourisheth. Hence Believers are faid to eat Chrifts
flesh, and to drink his blood, John 6. 54. Such an intimate u-
nion,as that one poffeffive particle is not fufficient to expreffe it;
not faid, my Vineyard is before me, but my Vineyard which is
mine, is before me, Cant. 8. 12.
5. An infeparable, perpetual, indiſſoluble union. A marriage
knot which neither men, fins, forrows, death, nor Divels are
able to diffolve. Who, or what can feparate us from the love of
God? The Apoſtle clearly refolves his own queftion: (i) I am per-
i Rom 8 38 39 Swaded that neither life nor death, &c. Believers are held in
Chrifts band, he that would break this union, muſt firſt be too
hard of fift for Chrift, yea, and for his Father too.
Shall pluck them out of my hand; my Father is greater than all,
and no man can pluck them out of my Fathers hand, Joh.
10. 28, 29. And thus we have diſpatch't the Second
4 1 Pet. 5. 10.
John 6.44:45.
Ephef.2.6,7.
Queſtion.
3. What are the efficient causes of this union?
No man
Sol. 1. The efficient canfes of this union are either principal,
or teß principal.
1. Principal; and fo this great work of union being opus ad
extra, 'tis indivifum, and fo afcribed
1. In common to the whole (k) Godhead. Hence we are
faid to be call'd by God the Father into the fellowship
of his dear Son, 1 Cor. 1. 9. So likewife this union
is afcribed to the Sonne. The dead hall hear the
voice of the Sonne of God and live, Joh. 5. 25. & Joh.
10, 16..
I
2. But
Serm. 18.
383
with Christ Jesus.
2. But more eſpecially the Spirit of God in a more pecu-
liar fenfe, is faid to be the principal Author of this union:
He it is that knits this marriage knot betwixt Chrift Jefus
and true Believers.ook as (1) Creation in fome reſpect / A&s 4.24.
appropriated to the gather, (m) Redemption to the Son; # 1 Pet.1. 18.
To the Application of that Redemption to the Holy Ghoft.
is
'Tis by on: Spirit that we are all baptized into one body,
I Cor. 12. 13. 'Tis by the Holy Spirit the Comforter,
That we are convinced of fin, righteoufneffe and judgment,
Joh. 16.7,8,9. 'Tis by the Holy Ghoſt that we are renewed,
Tit. 3. 5:
2. Leffe principal, or the means or inftruments of union.Thefe
are twofold; outward, inward.
1. Outward: Generally all the Ordinances of God; by the
Ordinances it is that we come to have (n) acquaintance;
that is, union and communion with Jefus Chrift. 'Tis by
thefe golden pipes that golden oyle is conveyed to
us from that golden Olive, Zech. 4. 12. More
especially.
1. The Word read, preach't, meditated on, believed, im-
proved. 'Tis by hearing and learning of the Father that we
come to Chrift, Joh. 6. 44, 45. The Holy Scriptures
were written for this end, that through them we might
have fellowship with the Father and his Sonne
1 Joh.
1. 3. The way to have Chrifts company, is to keep Chrifts
words, Joh. 14.23.
2. The Sacraments
>
thofe fpiritual Seals and Labels
which God hath fix't to his Covenant of Grace.
1. Baptim:: By ene Spirit we are b⋅ptiz'd into one body,
1 Cor. 12. 13. Hence we are faid to be buried with
Chrift by Baptisme into death, Rom. 6. 3, 4. Baptifme
6.3,
Ryled the Laver of regeneration, Tit. 3. 5. By Baptifme we
put on Chrift, Gal. 3.-7.
I
2. The Lords Supper; this is a great means of strengthsing and
evidencing our union, and advancing our communion with
Chrift Jefus. We are all made to drink into ane Spirit, 1 Cor.
12. 13. Hence that, 1 Cor.10.16. The bread which we break,
is it not the communion of (means, arguments, evidences
of our communion with the body of Christ. The
I
mine
I
n Job 22, 21.
384
Serm.18.
The true Believers Union
wine which we drink, is it not the communion of the
blood of Christ? Thus much for the external means of
union.
2. Inward,internal,intrinfecal me of union on mans part;
e.faith Not a bare historical miraculous, temporal dead
faith; No, but a living, working, juſtifying, ſaving faith.
Chrift comes to dwell in our hearts by faith, Ephef. 3. 17.
'Tis by faith alone that we receive Chrift, Joh. 1. 12. That
we come unto him, and feed upon him, Joh. 6. 56. 'Tis by
faith that a Believer lives in and to Chrift, and Chrift lives
in and for a Believer, Gal. 2. 20.
Thus much for the Explication of the termes of our Propofiti-
on, for the fixing of it on a right Bafis. I now proceed to the
fecond part of my difcourfe; viz.
Now That there is fuch a spiritual, mystical, real, cloſe, in-
2. Confirm. feparable union betwixt the Lord Jefus and true Believers, ap-
pears three ways.
1. From thofe many fynonymical terms, and equivalent ex-
preſſions whereby the Scriptures hold forth this union. Chrift is
faid to be in Believers, Col. 1. 27. Rom. 8. 10. To dwell in
them, Ephef. 3.17. To walk in them, 2 Cor. 6. 16. So are Be-
lievers faid to abide in Chrift, as he abides in them, 1 Joh.4.16.
& Fob. 15. 17. To dwell in Chrift, as Chrift in them, Joh.6.56.
To put on Christ, to be cloathed with him, Gal. 3. 27. Each
of thefe expreffions clearly import that near and intimate union
that is betwixt the Lord Jefus and ttue Believers. The King of
Saints hath two Mansion houses; one in heaven, the Throne of
his glory; another on earth, a Tabernacle of flesh, the heart of
a Believer, which is the feat of his delight, Prev. 8. 31. his leffer
Heaven, Ifa. 57. 15. — 66. 1, 2.
2. From thofe feveral fimilitudes by which the Scriptures fha-
dow out this union. Believers are faid to be lively ftones; 1 Per.
3.4, 5, 6. Chrift the living foundation, the chief corner-stone
on which they are built, Ephef. 2. 20, 21. Believers are ftyled li-
ving tranches. Chrift the true Vine, into whom they are en-
graffed, and in whom they bring forth fruit, Joh. 15. 1.5. Chrift
the faithful, loving, difcreet Bridegroom; Believers his Loyal,
Affectionate, obedient Spouse, Ephef. 5. 31, 32. Cant. 2. 16.
5. 1. Believers are intitled Chrifts body, Ephef. 1. 23. Bone
of
Serm. 18.
385
with Christ Jesus.
of his bone, flesh of his flesh, Ephef. 5. 30. Chrift, the Believers
head, Ephef. 1. 22. In a word, the head and myſtical body are
call'd Chrift, 1 Cor. 12. 12. In all theſe Resemblances, he that
runs may read the union betwixt Christ and Believers, pourtrayed
out to the life unto us.
2.9.
• 2 Cor 5.21.
3. From that communion which there is betwixt Chrift and
true Believers. Omais communio fundatur in unione: Commu-
nion where ever it is, of neceffity argues union; as the effect ne-
ceffarily implies the caufe. Believers, they communicate with
Chrift in his fulneß, Joh. 1. 16. In his (o) merits, which are as Solus pro nobis
fully imputed to Believers for Juftification, as if his fufferings had fufccpit fine
been by them endured, or the debt by them fatisfied. In his life meritis malis
and graces, by habitual and real infufion, and in-dwelling of his panam, ut nos
Spirit to Sanctification, 1 Cor. 1.2. In his priviledges and dig-nis meritis con-
illum fine b
nities; fuch I mean as are communicable. Is he a King? a fèquermur gra-
Priest? So are Believers, Rev. 1.6. A Royal Priesthood, I Pet. tiam. Aug.
Is he a Son? an Heir by Nature? Saints are fo by Adoption,
Foint-heirs with Christ, Rom. 8. 17. In his Victories; Belie-
vers are more than Conquerours through him, Rom. 8. 37. In
the midſt of their enemies infultations, and their own diftreffes;
yea, even in and by death it felf, the victory is fill theirs:
In his Triumphs and Glory; they ſhare with him in his
Throne;
all that Believers are is from the Grace of Chrift, 1 Cor.
15.10. All that they do, is from the ftrength of Christ, Phil.
4. 13. So that they do not fo properly live, as Christ in them
Gal. 2. 20. On the other fide, Chrift communicates in the Be-
lievers graces, affections, duties. He gathers myrrhe and spice
out of their Gardens, eats of their honey and honey-comb, Cant..
5. 1. Their man-drakes are laid up for their Lord. As they
live in the Spirit, fo they walk in the Spirit, Gal. 5. 25. They
ture their fouls to his key; their (p) voice is sweet in his p Cant. 2. 14.
Ears; their countenance is lovely in his Eyes; all that Believers
are is from Chrift, and therefore all that Belivers have is to
Christ. What they receive in Mercy, they return in Duty.
Thus from this mutual communion, weconclude a clofe and dear
union.
,
And now our Propofition being thus cleared and confirmed, I
defcend to the third thing promiſed, and that is
Ddd
3.Application,
386
Serm.18.
The true Believers Union
Gen.3.15.
?
7 Rom. 11.17.
3. Application, which I fhall couch under theſe foure Heads,
viz. Information, Examination Confolation, Exhorta-
tion.
1. Information. Are believers thus closely united unto Chrift?
Hence fee,
1. The crimson, Tyrian tincture, the fearlet dye of their fin,
who oppo e, oppreß, perfecute true believers. Poor fouls, little
do they think or know what they do; viz. that they wound
Christ through believers fides. Believers are united unto Chrift;
therefore when the feed of the Serpent (q.) bruiſes their heel,
it muſt needs have an influence on ( brift their head; who though
he hath no paffion, yet hath he much compaffion, and in all
their afflictions, is afflicted, Ila. 63. 9. In touching them, they
touch the apple of his eye, Zech. 2.8. Saul, Saul, why perfecutest
thon me? Acts 9.4. fo cryes the Head in heaven, while Saul treads
on the foot on earth.
Are As
2. Hence learn, the heighth, length, depth, and breadth of
the love of Christ that paffeth knowledge, to believers beyond and
above all'others in the world. Oh Beloved, that the Lord fhould
Leave other plants in the woods and watie ground, let them alone
in the wilderneſſe, fuffer them to grow up to be fit fuel for eter-
nal flames, and make choice of them (who by nature
wild (r) olives, as the worst) and ingreffe them into him-
felf, who is the True O ive, and make them partakers of his
fulneffe! that he fhould cull them out, who are by nature dead
in trespaffes and finnes, and implant them into himself, raife
them up together, and make them fit together in heavenly places
with himself! Oh this fpeaks love beyond expreffion, beyond i-
magination! This argues grace, riches of grace, exceeding riches
of grace, Eph. 2. 1,4,5,6,8.
3. Obferve hence not only the love which Chrift vouchfafes
to, but the high honour which he casts upon believers. Was it
an honour for Mordecai to be cloated with hafbuerus Royal
apparel, toride on the Kings Horf, having the Royal Crown on
his head? Efther 6. 11. what an honour then was it, for a poor
Efther to be taken into the Kings bed and bof me? Efther 2.17.
If it feemed not a light thing in Davids eyes, but rather an
high dignity to be fon in law to a King, what is it then to be
united to a God? the highest pitch and pinnacle of honour;
1
this
Serm.18.
387
with Chrift Jesus.
This; the Ela, the Neplus ultra of true dignity; an honour not
vouchlaft by God to thofe gliftering Courtiers of heaven, the
Angels. True indeed, they are Chrifts fervants, fubjects, no:
his members. To which of the Ang Is faid he at any time,
Thou art bone of my bone, flesh of my fleth? Chrift took not
on him the nature of Angels, but is united to the feed of Abraham,
Heb.2.16.
4. Hence we conclude the ftability, fixedneffe, perfeverance
of the Saints in their eftate of grace. Here, here, believers, is a
firme baſis, on which to build the Saints constant progreffe in
the paths of holineß, till they fully arrive at their Port of hap-
pineffe. True believers are united unto Chrift, They live in
"Chrift, and Chrift in them; their life is hid with Christ in God,
Col. 3.3. Therefore mauger the malice and power of all un-
ruly corruptions from within, of all fubtile temptations, violent
affaults, decoying fmiles, or threatening frowns from without,
they must and fhall perfevere. (s.) Kept they are, and thall, opupéμevos .
be by the power of that Chrift, to whom they are united through Kept as by a
faith unto falvation, 1 Pet. 1.5. Whil't there is fap in Chrift Garrifen.
their root,it ſhall afcend into the true Branches. Joh. 11. 16.
and 4. 14. Let the raine defcend, and the floods come, and the
winds blow, and beat upon theſe living ftones, theſe fpiritual
Houſes, they shall not (t.) fall totally, finally, for they are built Mat.7.25.
on that Rock of Ages. True believers are Chrifts Members, Ifa.26.4.
and should he loſe the leaft of them, he would be a maimed, an
imperfect Christ, 1 Cor. 12. 27. Of those whom thou hast given
I have not loft one, Joh. 17. 12. True Believers are
Chrifts Spouse, married to him and whatever men have
done, or may do, Chrift will not give a Bill of utter Divorce,
Jer.3.14.
me
>
5. See here a rational, folid ground, for the Protestant Do-
Strine of the imputation of Chrifts righteousneß, and the merit
thereof to true Believers, against the cavils and calumnies of the
Pharifaical, felf-juftifying Papift. Our union unto Chrift, is the
great foundation on which we build our communion with Chrift.
Chriftis united to believers; one with them, their Head, their
Surety, (who in conspectu fori, is but one perfon with the debtor)
and this by his own voluntary undertaking, the debtors confent,
and the Judges approbation: therefore 'cis rational, juft, equal,
Ddd2
that
388
The true Believers Union Serm. 18.
that what our Chrift, our Head, Reprefentative, Surety, hath
done and ſuffered for us; and that not only bono noftro, for our
good, but loco noftro, in our ſtead, should by God our Judge
be imputed to us. That fince our Head and Surety was made fin
for us, who knew no fin, we should be made the righteousnesse of
God in him, 2 Cor. 5. 21. That fince he hath borne our griefs,
and carried our forrows; fince he was wounded for our tranf-
greffions, and bruifed for our iniquities, 'tis but just that our
Peace fhould be obtain❜d by his chaſtiſements,and that by his ſtripes
we should be healed, Ifa. 53.4,5,6,&c.
I
6. If believers, &c. Hence we gather a cogent, and conclu-
five Argument for the Saints bleffed Refurrection at the last day.
Chrift the believers Head is rifen: rifen as their Head: rifen
as the (econd Adam. From hence the Apoftle ftrongly argues for
the Saints glorious refurrection, 1 Cor. 15. 13, 14, 15, &c. If the
head be got above, furely the body fhall not away lie under wa-
ter. True indeed, the ungodly and unbelievers fhall be raiſed al-
#2 Cor. 5. 10. fo, Dan. 12. 2. Joh. 5.29. There fhall be a (u. ) general re-
furrection of the dead, both of the juſt and unjust, Alts 24.
15. and
17.31. But here's the difference; The bodies of the
wicked fhall be raiſed up in dishonour by Christ, as a powerful
and offended Judge, Fohn 5. 27, 28, 29. To receive their just
Sentence and condemnation, 2 Thef. 1. 6, 8, 9. Matth. 25. 33.
But the bodies of believers, by the Spirit of Chrift, and by ver-
tu: of his refurrection, as their Head, fhall be raiſed in power,
fpiritual, incorruptible, and made like to his glorious body, 1 Cor.
15. 20,22,23,42,43,44. Because he lives, they shall live alſo,
and have livery and feifin given them of thofe joyes and glo-
ryes, which neither eye hath seen, nor ear heard, nor can enter
into the heart of man to conceive, 1 Cor. 2.9. and fo fhall they be
ever with the Lord, 1 Thef. 4. 17. Thus much by way of Corol-
lary for information of the judgement. Inow proceed to the
ferond Ufe, which more immediately reflects on the heart and
life; and that is an Ulfe of,
2. Examination, whether there be really and indeed fuch a
Spiritual, clofe, intimate union betwixt our fouls in particular,
and the Lord Fefus. To this purpofe give me leave to put the
probe into your confciences, by a ferious propofal of theſe five
Queftions.
Queft.
erm.18.
389
with Christ Jesus!
Queft. 1. Hath Christ given unto you his holy Spirit? He
that is joyn'd to the Lord, is one, Spirit, faith the Text. If
any man have not the Spirit of Christ, he is none of his, ( w. ) w 1 Joh.3. 24
Rom. 8. 9. Whatever member is really united to the Head,
>
hath a natural spirit; a foul enlivening of it, and acting in it.
So faith the Apoſtle Hereby know we, that we dwell
in him, and he in us, because he hath given us of his Spirit,
1 Joh. 4.13.
Now this Spirit where ever it is, it is,
1. A praying Spirit, a Spirit of fupplication; of faithful, fin-
cere, fervent, conftant, humble fupplication, Zech. 12. 10.
Ask then thy foul, Canft thou, Doft thou go to God, and cry as
a child, with reverence and confidence Abba-Father, Rom.
8. 15. Does this Spirit help thine infirmities? Rom. 8. 26. and
enable thee to underſtand both for whom, and what, and how
thy prayer is to be made? Does it work and quicken in thy
heart (at leaſt at ſome times, in fome meaſure) ſuch apprehenſions,
affections and graces, as are requifite for the right and acceptable
performance of fo heavenly a duty?
2. A mourning Spirit. It puts a believer into a dove-like
frame, Ezek. 7. 16. mourning for the loffe of its Mate: yea,
mourning for the offence of a gracious God, as for the loffe
of an only fonne, Zech.12. 10. Tell me then poor foul, Art
thon apt ever and anon to ftrike on thy breast with the contrite
Publican? (x.) to fmite on thy thigh with broken-hearted Ephra- x Jer. 31.19,
im, and in an holy confternation of fpirit, to ask thy felf,What,
oh(y) what have I done? Does thy Gods bottle, and thy tears there. Jer.8 6.
in, for fin as fin,fpeak for thee?
3.A fanctifying Spirit; (x.) Pet. 1. 2. and that with refpes 1 Cor.6, 11.
to fins, graces, duties.
*
2 Thef. 2.13.
1. Sinnes. The Spirit, where ever it is, mortifies the deeds of
the flesh, Rom. 8. 13. Speak then, is thine old man crucified ( at
leaft as to dominion) with thy Chriſt? Rom. 6. 6. more efpeci-
ally, (not to ſpeak of thy more groffe, dangerous, difhonou-
rable fins) Doft thou fpit out the sweet morfel under thy tongue?
Doft thou with Samuel, hue thy delicate Agag in pieces? with Pa. 18.23.-
David, keep thee from thine iniquity, that iniquity to which
*
thy constitution, custome, calling, intereft, mostly incline thee?
what fayft thou to thy Ifaac, Benjamine, Abfolom, Dalilah,
Herodias
Ddd 3
*
390
Serm. 18.
The true Believers Union
Herodias, the Calves at Dan and Bethel? Tell me, Art thou
apt fadly to remember thine own evil wayes, and to loath thy ſelf in
thine own fight for all thine iniquities, and for all thine abominati
ons? Ezek.3631.
2. Grates. Speak Believer, Art thou renewed in the Spirit of
thy mind? hath the Spirit of God re-inftampt that glorious 1-
mage of God, viz. Knowledge, Righteousneffe, and true Heli-
neffe, which thou loft in Adam? Ephef. 4. 24. As thy cloa-
thing is of wrought gold, fo efpecially is all thy glory, thy
chiefeft glory within? Doft thou find thy graces ftirred up, in-
creait, and strengthened with might by the Spirit in the Inner-
man? Eph. 3. 16. Hath the North-wind fo riſen, the South-
wind fo come, and blown upon thy Garden, that the spices there-
of flow forth? Cant. 4. 16. In a word, Doft thou more and
more grow in grace? 2 Pet. 3. 18. Beholding the glory of the
Lord, art thou changed into the fame image from glory to glory,
even as by the Spirit of the Lord? 2 Cor. 3. 18. Art thou ftill
perfecting holinesfe in the fear of God? 2 Cor. 7. 1.
3. Duties. Where ever the Spirit is, it causeth, effectually
caufeth the man to walk in Gods S atutes, to keep his judgements,
and to do them, Ezek. 36. 27. It worketh in believers, both
to will and to do, Philip. 2. 13.
do, Philip. 2. 13. To performe natural, mo-
ral, ſpiritual duties, toffiritual ends, in a ſpiritual manner: and
that,
>
1. Freely. Where the Spirit of the Lord is, there is liberty
2 Cor. 3. 17. Chrifts people in the day of his power, are a wil-
ling people; voluntiers in his fervice, Pfal. 110. 3. What fay'ſt
thou, art thou drag'd to duty, as a Bull to a ſtake, as a Swine
to flaughter? or rather, is it thy meat and drink to do thy Gods
will? John 4. 34. Do the wayes of wifdome, feem wayes of
*Prov.3.17. *pleasantnessfe to thee? and all her paths,doft thou look upon them
as peace?
2. Regularly. Thoſe that live in the Spirit, walk in the Spi-
rit, Gal. 5.25. i.e. by the Spirits light, according to the Spi-
rits rule, the Word of God, the great ftandard of Truth. What
then, doft thou kindle a fire on thine own hearth, and compaffe
thy felf about with thine own sparkles? deft thou walk in the light
of this fire, and in the parks that thou haft kindled? my mea
ning is, Doft thou forfake the Law and Teftimony, Gods cloud
and
Serm 18.
391
with Chrift Jesus.
fi
2nd piker, and follow the guidance of that ignis fatuus, thy re-
ned reason, or others corrupt example, or a pretended tra-
ition, or fome extatical Revelation contrary to the Word?
All theſe will lead thee into boggs, and this fhalt thou have of
Gods hands, Thou shalt lie down in forrow, Ifa. 50. 11. But if
fo be the infallible Word be thy Rule, and thou walkeſt accor-
ding to it, then peace be on thee, as upon the Ifrael of God,Gal.
6.15. So much for the first query.
n
man cla-
Queft. 2. Do:h Chrift (a.) dwell in thy heart by faith? viz a Eph.3. 17.
by fuch a faith as purifies the heart, as works by love, to God.
the Word, Saints, enemies,as overcomes the world, its Midia-,
nitifh fmiles, its Anakinlik frowns? If thou haft fuch a faith,
remember it as an infallible and momentous truth, That taiths
Application of Chrift ta Believer, i faving, is alwaves joyn'd
with a Believers Application of himſelf to Christ. If the Soufe
avers Chrift to be hers, My Beloved is mine; the as freely ac-
knowledges that she is Chrifts, I am his, Cant. 2. 16. Ts
with a Believer and Chrift in this cafe, not as with a
sping about a Tree, but as with two loving friends mutually em-
bracing each other. Ask then thy foul, thy confcience, Canſt
thou truly fay with David, Lord fave me, I am thine? Pfal.119.
- 94. Doft thou indeed, not only lean on thy Be oved, but cleave
to thy Christ with full purpoſe of heart? Acts 11. 23. Does it
content thee to apply Chrift to thy foul, only as a plaiſter to a
wound, to have healing from him? or not rather as a feal to
the wax, which takes an impreffion from it? Hath thy faith
two hands? as with the one thou pretendeft to lay hold on Chrift,
dost thou with the other, refign up thy felf to Chrift? Art thou
apt with the Romane Spoufe to fay, Ubita Caus, ibi ego Caja?
Ár: thou as ready, when he propofes the friteft Precepts, to
fay, Lord I am thin, as when he proclaimes the fweeteſt
promifes, tofay, Lord thou art mine? Art thou as ready to of
fer up thy felf a burnt-offering, an Holocaust Rom. 12. 1. to
Godi obedience, as to tender for thy felf, thy Chrift, as a fin-
offering for fatisfaction? Lev. 5. 7. (b.) Oh examine thy heart b 2 Cor. 13-5.
fincerely, whether thou art thus in the faith; or rather, whether
Such a faith be in thee. That's the fecond.
Queft. 3. Dost thou crucife the flesh with its affections and
Lufts? They that are united unto Chriſtdoſo, Gal. 5. 24. Rom.
8. 13.
392
Serm. 18.
The true Believers Union
8. 13. Doft thou deteft, loath, hate fin, all fin, in thought
word, deed; and that not fo much for its effects, as its nature?
doft thou hate it rather as hell, than for hell? That is our duty
c a'mnyörles, (c.) Rom. 12. 9. is it our fincere endeavour? Didſt thou ever
groan our under the fenfe of that intolerable burthen? of that
Wolf that lies in thy bofome? does it make thee cry out as Paul,
O wretched man that I am, Rom. 7.24. Doft thou when thou
appeareft before the Lord in prayer, or at his Word, or at a Sa-
crament, put thy Uriah, thy dearest darling finnes in the front
of the Battle, that when Chrift difcharges his keeneſt arrows,
they may be fure to be hit and flaine? When God fends a Tem-
pet, is it thy firft, greateſt care to throw thofe Fonahs over-
board? when God feems to beleaguer thee with fharp and
threatning providences, is it thy main endeavour to caft the heads
of thofe Sheba's over the Wall? But,
Queft. 4. Art thou a new creature? he that is in Chrift, is
fo, 2 Cor. 5. 17. Haft thou a new head, heart, lip, life? canſt
thou now properly fay, Ego non fum ego? is the Lyon become
a Lamb, the Raven a Dove, the Wolf a Kid, the perfecutor
a Preacher, or more,an Aderer of Christ Jesus? Doft thou act
from new principles, the Spirit of Chriſt, Ezek. 36. 27. faith,
* 2 Cor. 5.14. Gal. 2. 20. conftraining love, filial fear? Fer. 32. 40, Dolt
thou act for new principles, that thou mayft preferve them in
thy felf, and propagate them to others? Acts 26. 29. Doft thou
now level at new ends, the beſt, the highest ends? is thy main
ſcope and aime now not fo much at a clod of earth, a vapor, a
paff of honour, a tickling pleaſure? No, but rather is it thy
chiefeft end, plot, defign, to advance thy Creators, Redeemers,
Comforters glory? and with it, the ſpiritual, eternal falvation
of thy precious and immortal Soule? Is this thy white,
thy mark, thy center? Canft thou in fincerity of foul,
ſay
with the Pfalmift, whom have I in heaven but thee, &c.
Pla. 73.25.
Quest. 5. Doft thou bring forth fruit? Every branch in Chriſt,
is a fruit-bearing branch, John 15. 5. Art thou fill'd with all the
fruits of righteoufneffe? first and fecond Table-fruits? art thou
fruitful in every good word and work? Col. 1. 10. Doft thou
bring forth fruit futable to the means vouchfaft? or does the feed
of an Homer bring forth only an Ephah? dost thou remember,
that
Serm.18.
393
with Chrift Jeſus.
that where much is given, not a little is required? Luke 12.48.
Briefly, coft thou bring forth fruit like the Lard of Egypt, by
handfulls? Haft thou any bunches of Pomgranates to thew? is
thy foul a fpiritual Efcol? and then too, art thou fo defirous of
bringing forth more, that thou lookett on the Vix age of thy
attainments only as gleanings? In a word, doft thou bring forth
fruit conftantly, every month, in old age? Pla. 92. 14.
92. 14. Art
thou ever green and flouriſhing? do not thoſe Apples of Sodome,
bitter fruits of Apest ac, in principles, in practices, fpring
from thee? Are not thy grapes turned into thorn, thy fes in-
to Thiftles? Art thou not like Orpah, that tother day kit and
complemented, but now forfakes? but rather like Ruth, doft
thou refolve and fay concerning thy God, thy (hrist, whither
thon geeft, I will go; where theu ayeft, will I dye, and there will I be
bury d? Ruth 1. 16,17.
If thy heart and conſcience can give a comfortable anſwer to
theſe Quaries, then Believer open thy mouth, open it wide, that
thou mayЯ fuck and be fatisfied with the next Ufe of our Point
which is a Breaſt of,
1
3. Confolation. True Believers are cloſely united unto Chrift
Jefus ; Oh what marrow, what farneß drops from this Truth!
what an Hybla is it in the mouths, what muſick is it in the ears
of true believers! How bleſſed are the people that are in fuch
a cafe ! Pfalme 144. 15. Their happineſe will more diftinct-
ly appear, if we reflect on it, either with relation to Chrift, ar
believers.
1. With relation to Chrift to whom believers are united.
On their union with him there redounds to them a
peculiar Interest in his Perfon, Properties, Promiſes, Pro-
vidences, AH.
,
1. In Chrifts Perfon; Chriſt himſelf is theirs, Jer. 32. 38.
Ifa. 9. 6. A Chriſt that is not like creature c mforts; thoſe ንእ
κύπικρα,
x'mua, biter Sweets; like the Panther, which has a fweet fente,
but an ugly face; No, but he is an Ocean of ſweetnelle wi.h-
out the least dram of gal: Chrift, that perfe& beauty, without
the leaft spot; That fairest of ten thousand, Can. 5. 10. That
altogether lovely one, Ver. 16. This Chrift is theirs; Chrift
that indeficient, never-failing good is theirs, Heb. 13. 5. True
indeed, creature comforts and earthly interefts like Abfolems
Eee
Mule,
}
394
Serm. 18.
The true Believers Union
Mule, are apt moftly then to faile us, when we moft need them.
Yea, but Jefus Chrift is fuch a Sun of righteoufneffe, that he
knows no fetting, no declining, Mal. 4.2. He is a Fountain of
life ever running. In a word, Chrift that full, filling, fufficient,
Gen. 17. 1. all-fufficient perion, in whom (d) concenter all the fcattered ex-
d Que faciunt cellencies of the whole Creation; in whom is compleatly treasu
divya beatum, red up whatſoever an angry God can require for his fatisfaction,
in hoc mixta
or an empty creature defire for its perfection. This is the
Amunt.
perfon in whom Saints by union have a real intereft.
*Va 27.9
2. In Chrits properties. My horfes are as thy horses, my.
Chariots as thy Chariots, faid Jehoshaphat to Ahab, all his
Councels and Forces devoted to his fervice. Son, all that I have
is thine, Luk. 15. 31. Believers! has Chrift an Arme, of powr
er, 'cis for your protection? has he an Eye of knowledge, depth
of wifdome? 'tis for your direction. A Stock, a Treasury of
perfect righteouſneffe? 'tis for your juftification: A Spirit of holi-
zeffe? 'tis for your fanctification. Has he rowling, yearning.bov.
els of mercy? 'tis that he may fhew you compaffion. A Lapp, of
All-fufficiency for your provision; Aims of Grace, an haven.
of glory for your reception, Pfal. 73, 24.
3. In Chrifts promifes: In all thofe great, rich, preciom,
gracious promifes, 2 Pet. 1. 4. wherein all they w, and infi-
nitely more than they can defire or imaging, is made over to
them, 2 Cor. 1. 20. Chrifts promifes are the Believers Magna,
Charta, to the confirmation whereof God has been pleaſed to
adde boh his Oath and Blood, Hebr. 6. 17, 18,
Seals.
for
4. In all Chrifs Providences, let them feem never fo black
and gloomy. The hottest Furnace they are thrown into, does
but loose their bonds, and the fcorching flames become a warme
Sun, Dan. 3.25. This is the fruit of Gods tharpeft rods, * the ta-
king away of their fin. The Lyon affords them meat the A-
nakim himfelf proves their bread, All things work together.
for their good, Rom. 8. 23. Every mind, though it blow never
fo croffe, fpeeds them to their Port. Not a stone thro.vn at
them, but it is to them a pr. cious Stone. Not a Thorn in their
Crown, but i: turns into a Diamond. Not a wig in their Rod,
but is wretned and fantified. The faddeft Provide ces like tha
Snow falling on them, and defcendig to the hem of their gar
ments, there freeze into a gem to deck them.
5.In
Serm. 19.
895
with Chrift Jefus
5.
In all: i.e. True Believers have fuch an univerfal intereft
in all that Christ is, hath, could speak, fuffer,or can do, that
the Apoſtle going about to take an Inventory of their large Re-
venue, and as it were defpairing to give in an exact acc unt of
the particulars, is faine to couch them in one fum total: All
are yours, i Cor. 3. 22, 23. Wherein are obfervable, 1. The
Believers portion, the fullest imaginable, All are yours: Then
the term,for life and death to; in poffeffion and revcifion : Things
preſent, and things to com. Lastly, the tare, the fareft, the
high ft that can be, they hold in capite; for their better aff-
rance, their demefns are entail'd on the Crown; All yours, be-
cauſe you are Chrifts, and Chrift is Geds.
Thus you fee what comfort flows from this Doctrine of Union
with Relation uno Christ. There's yet another Dag which fwels
with Conſolation, and that is tó be drawn
2. With respect to Believers themflues,in a threefold regard;
viz. of their perfons, graces, duties.
1.Their perfons. Believers being united unto Chrift,they are,they
cannot but be his Fathers Jedidiahs, Beulahs, Hephziba's,
dearly accepted in the Beloved, Ephef. 1.6. They are alfo his
own delight, Prov. 8.31. He rejoyceth over them, as a Bride-
groom over his Bride. They are to him as the Seal on his
Arme; as a (e) Signet on his right hand. He carries their e Cant. 8. 6.
names on his breaſt continually, Exod. 12. 29. And as for the
Spirit of God, that like Noahs Dove, finds no where to rest
the fole of his foot, but the foul of a fincere Believer,of whom
it fays, here is my reft, here will I dwell for ever, for I have a
delight herein.
2. Their graces. True Believers graces are in themfelves very
defective and imperfect: The eye of their faith, like that of
Leah, a blear-eye. The band of their confidence, like that of
Jeroboam, much withered and blafted. The fire of their love,
like that of green wood, apt foon to expire. The anchor of their
hope very much crackt; fhoulders of patience forely bruiſed;
feet of obe ience, like Mephibofheth, lame; yet becaufe united
unto Chrift, all accepted, all hold ſcale and weight in heaven,
though not as to merit, yet as to acceptance, 1 Pet. 2. 5. There
is much alloy in the metal, however I fee my Sons stamp, and
Picture on the coyne, and therefore ſaith God, it shall paffe for
currant in heaven.
Eee 2
3.Their
396
Serm.18.
The true Believers Union
3. Their duti s. Oh the defects of Saints duties: How of
ten do they pray, as if afraid to be heard; hear, as if afraid to
learn; learn, as if afraid to do; do, as if afraid to please; and
yet being united unto Chrift, how acceptable are their perfons
and performances! Their weak prayers found like melody.
Their broken fighs fmell like Incense; Their very fammerings
feem Rhetorical, Cant. 2. 14. Not a good word falls from their
lips, but 'tis recorded, Mal. 3. 16. Not a tear drops from their
eye, but 'tis taken up, and battel'd, Pfal. 56.8. Mites received
as if they were Talents. Cups of Cold water, Ram-skins,Goats-hair,
any thing; defires instead of performances;the will for the deed;grief
for want of will, for the will it felf, 2 Cor. 8. 12. and all be
cauſe from fuch as are united unto Chrift, in whom the Lord is
fo well-pleafed, Matth. 3. 17. that he looks on the very Smoke
of his Saints performance, mixt with Chrifts merits as a ſweet
perfum. Having done with the Confolation arifing from this
truth, we proceed to the last Me, which is of
4. Exhortation. In it I fhall addreffe my felf, 1.To finners,then
to Saints.
*
1. To finners, that are as yet without Chrift, God, Hope in
* Ephef. 2.12. this world. Oh be you yet perfwaded to give your eyes no fleep,
your eye-lids no lumber, till you are really and clafly united to
Chrift Jefus. Methinks poor forlorne creature thou fhouldeſt not
need a Spur, if thou doft, confider
1. The dreadful, difmal danger of thy prefent eftate. A foul
not united unto Chrift, lies open to all danger imaginable; 'tis
in the very Suburbs of deftruction: It walks in the valley of the
very shadow of wrath, death, damnation. True, it may be thou
perceiveft it not; but that fpeaks thy fcurity, not thy fafery;
and thou art fcure, becauſe hood-wink't. Thy fecurity is not
from want of danger, but difcerning. Alas, how dreadful is
thy condition, that lieft every minute expofed to the cruel cour
tefe of every Divel, Luft, Temptation, Judgment! The fen-
tence is paft against thee; in the next Scene expect the Executio
ner. He that believeth not, is condemned alreay, Joh. 3.18, 19.
Poor foul, a deluge of wrath is pouring down in full ftreams up-
on thee, and thou art as yet shut out of the Ak. The Aven-
ger of blood is at thy heels, and thou not yet got into a City of
Rfuge. A ſhower of brimstone falling on thee, and thou haft,
na:
Serm.18.
397
with Christ Jesus.
t.
no Zoar to flie unto, The deftroying Angel with his drawn
Sword at the threshold, and the lintel pofts of thy door not
ſprinkled with blood. But
20.
2. If the winde do not, lets fee whether the Sun cannot
prevaile. Poor felf-defroying Caitiff, Look yonder on that 4-
miable Jefus Christ; (for a marriage between whom and thy pre-
cious foul I am now wing) Do but obferve his condescending
willingnefe to be united to thee: That great Abafbuerus courts
his own captive Hester. The Potter makes fuit to his own clay,
Wooes thee, though he wants thee not; is infinitely happy with-
out thee, yet is not, cannot be fatisfied but with thee. Heark
how he commands, intreats, begs thee to be reconciled, 2 Cor.5.
Swears and pawns his life upon it, that he defires not thy
death, Ezek.33.11.Seals this his oath with his blood; and if after
all this thou art fond of thine own damnation, and hadft rather
be at an agreement with hell, than with him; fee how the brinish
tears trickle down his cheeks, Luke 19.41, 42. He weeps for
thee, that doft not, wilt not weep for thy felf: Nay, after all
this obdurate obitinacy, is refolved fill to wait, that he may be
gracious, Ifa. 30. 18. Stands yet and knxks, though his head
be wet with rain, and his locks with the dew of the night; fain
he would have thee open the door, that he may come in and ſup
with thee, and thou with him, Rev. 3. 20. Thus much for a whet
to finners; my next address is
2. To Saints that are indeed united unto Chrift Jefus. Four words
of advice I have for you: Oh that they might ſtick, as Goads, as
Nails faftened by the Mafters of the Affembfies.
1. Be very fearful of that which way in any fort weaken your
union with Chrift. Beware of commiting, of approving thy felf
in the leaft compliance with any the least fin. Say not as
Lot of Zour, is it not a litle one? Sin approved is that very
Dalilah that cuts off the locks, and makes a Believer a prey to e-
very Phine. Sin is that that fepara es between us and our
God; the great make-bate between heaven and earth, Ifa. 59.2.
'Tis true, a Saint fhall never be left fo to himself or fin, as that
fin fhall bereave him of his Jewel,his Grac‚or God; but may,and
doth often ſteal away the key of his Cabinet,his evidence his eff
rance.I ope ed to my Beloved,but my Beloved had withdrawn him-
felf, and was gone, Cant. 5.6. Sin is that that will foon grieve
away;
398
Serm. 18.
The true Believers Union
f Frustra eft po-
tentia, &c.
away that holy Spirit, by which we are feal'd to the day of Re-
demption, Ephef. 4. 30.
•
!
2. Wifly improve this your union with Chrift. (f) 'Tis
not enough to have, unleffe we afe Chrift: Not enough to have
a well of falvation, but we must draw water, and drink it too,
Ifa. 12. 3. if we intend a benefit by it. Twas the looking on
the Brazen Serpent that cured those that were ftung: Not enough
for Saints to have faith, by which to lives but they must live
by the faith that they have, Gal. 2. 20. i. e. they muſt by faith
draw icntinuat Supply of grace, comfort, ftrength from Chrift,
as the branch does fap from the root, as the members do influ-
ence from the head, as the pipe does water from the fountain.
This your union then must be improved
1. Under the fear and sense of wrath. When God begins to
thunder, and to write bitter things against thee: Now, now let
faith recollect it felf and fay, Why, I am united unto Chritt, in
whole wounds is room enough to hold, and in whofe heart reach-
neffe enough to receive all that flie unto him, Matth. 11. 23.
True indeed, there is a terrible forme of justice gathering over
my head, ready to fall upon me, but my Chrift to whom I am u
g Ifa. 32. 1, 2. nited, is my (g) helter; a flood of vengeance, but I am got
into the Ark. Defraction near, but Chrift is my Paffeover,
my little Sanctuary: Able, willing to fave to the uttermost, with
all kinds and degrees of falvation, Hebr.7.25.
2. In folicitations unto fin; when fin comes like a Poti-
phars wife, and offers deadly poyfon in a golden Cup. Now
now let faith anſwer, I would confent, but that I am united unto
Chrift. How can I do this great wickedneffe, and fin against
my Chrift! Gen. 39. 9. I could easily do this and this, if I
were not Alexander: But now I cannot gratifie this luft,buɛ I muſt
needs be difloyal to my Chrift, my Husband to whom I am
married. If I take the cold in my feet, 'twill immediately flye
up into my head; every fin is an affront to my Chrift.
3. In the use of all Ordinances; let faith ufe them frequently,
reverently; but not in the least reft on them, or be fatisfied with
them, any farther than they advance our union and communion
with Chrift. Look on frayer without a Christ, as meer words
and founds. Satraments without a Chrift, as empty Vials with-
out a cordial! Hearing without Chrift, as a Cabinet without a
Fexel.
Serm. 18.
399
with Christ Jesus.
Jewel. Be only fo far fatisfied with the Ordinances, as thou fin-
deft them to be * goldenpipes,conveying golden ople into thy * zęch. 4.12.
foul.
3. Labour mure and more for a frame of Spirit futable to this
union.
1. An humble felf-abaſing frame : Say, Alas Lord,what am I?
what my Fathers houfe? that fo great a Christ thould fo far ſtoop
beneath himſelf, as to be united to fo poor a worme, a clod of
earth, a maffe of fin, a nothing, a leffe, a worse than nothing,
Ifa. 40. 15, 17. That strength fhould be united unto weakneß,
light unto darkneſſe, Life unto death, heaven uuto earth
unto hell! That in orruption fhould marry it felf unto
corruption: Immortality. to mortality: The King of Kings, the
Lord of Lords, to ſuch a captive, unpared, unwaſh'', unshaves
captive as I! Ezek. 16.4,5,6.
o'
>
2. A trusting, relying, depending frame of spirit for Supply
of all temporals (b): He that hath given thee his Sonne, Qui mifit fi-
what can be deng? Rom. S. 32. He that hath given thee an lium, immifit
Ocean, will not deny thee a Drop. If thou haft the Kers Spiritum, pro-
ml, thou shalt not want the Shell; if thy Father vouchsafe thee mifit vultum,
quid tandem
bread, Manne, the Ring, a Kiffe, he cannot well deny thee husks. denegabit ?
If thou haft his Benjamin, thou shalt be fure not to go without, thy
Meffe,thy five Meffes:(i)Seek first, the Kingdome of God,and all
thefe things shall be added; i.e. caft in as paper and packthread Matth. 6. 33.
* Προσπαθήσει
to the bargain,
i
T
τον πλέον
3. A loving affectionate fram. Believer, thou art marri-
ed to Chrift Jefus, that Relation calls aloud for union of hard,,
heart, spirits, all. He is bone of thy bone, flesh of thy fleſh,
therefore to be dearly loved ; (k) count all that thou art, and κ ει πλέον
haft, too little for him. Love him dearly for what he is, for what or wor
be bath, for what he hath done, (uffered, purshafed, frompiled, Nov. Græcus
Love him, more for what he is, than for what he hath; more Aug.
for his parfon, than for his rings, bracelets, jeweli, jormune Love.
him with a cordial, active, conforming conftant,tranfcendem love,
Pfal. 116.1, 2.
4. A. truby, noble, heavenly frame; fuch a frame whereby thou
may& truly contema this poor dunghill world. Believer, being
united unto Christ, thou art indeed algatbed with the Sun, and
therefore then ſhouldít like thy, marken, treadthe: Mom under thy
fect
400
Serm. 18.
The true Believers Union
feet, Rev. 12. 1.We fhould never fix our hearts on that whereon
our God would have us put our feet. Such Eagles as Believers
ſhould not floop at Flies; 'tis not for perfons united unto Chrift
to be fond on thefe beautiful vanities, fair-faced nothings,cha-
Jes in Arras, hindiome pictures drawn on Ice; fuch are all en-
joyments on this fide Chrift. Believer, thy head, thy husband,
1 Auima illic thy treasure is above, there let thy (1) heart be alfo.Having Chrift
potius fit ubi a- for thy tortion, let a little, a very little of the world ferve thee
mat, quam ubi for thy paffage.
an mit.
5. A pitiful, compassionate frame, to those that are not as yet
united unto Chrift. That are yet without hope, becauſe without
* Col. 3. 12. Chrift. Oh as the Elect of God put on bowels toward ſuch.
Poor fouls they are finking, drowning; thou art fafe on the fhear,
got into the Ark. They are frying, burning in Sedom; Thou
fafe in Zoar, a brand pluck't out of the fire. Oh pity thoſe that
do not, will not, cannot pity themselves. That's the third
* Gal. 4 18.
advice.
4. And lastly, walk worthy of this union; Let your Converfation
be futable to your Condition. This I fhall diſpatch in thefe three
particulars.
>
1.Walk zealously; Be wifely * zealous in and for the promoting
the honour of this Chrift to whom you are united. Make it your
only plot and bufineffe to advance his honour; 'tis your own
peculiar intereft fo to do. Be jealous of any thing that doth or
may eclipse, or fully his glory. He that toucheth him, his Per-
fon, Natures, Offices, Days, Ordinances, Ministers, Servants,let
him be thought to touch the apple of thine eye, Zech, 2.8. Let
the zeal of his house even eat thee up, Pfal. 69. 9.
2. Walk fruitfully; fo it becomes every branch ingraffed into
Chrift the true Vine, Phil. 1. 11. Thy fruitfulneſſe adds much to
thy Chrifts honour; the plenty of the crop fets a gloffe on the
Husbandmans care; The fully loaden branch refle&s an honour
on the root: If men fee our good works, our fruitfulneſſe in eve-
ry good work, they will then glorifie our Father, Matth. 5. 16.
John 15.16.
3. Walk lovingly, tenderly towards believers, fellow-members;
They that are fo happy as to be united unto one head,fhould be ve-
ry careful to be of one heart.Believers formerly were fo,of one heart,
* A&ts 4.32. and * one foul,as if animated with one and the fame foul; futable to
the
Serm. 18.
401
with Christ Jefus.
the Philofophers defcription of true love; Mix fox dub capaci
Crossra; Arift. Formerly Believers were like Sc lurus his bandle
of Arrows, fotruft up together, no breaking of them. But a-
las, now, 'tis fad to fee how thofe that agree in one common
faith, hould yet dijagree as implacable foes. Oh Beloved, that
Brethree, Foepb and Benjamin, Moles and aron, Abraham
and Lot fhould fall out, especially when the Canaanite is in the
Land. Shall Gebal, Ammon, Amalk, and the Philifiins,
fhall theſe agree? and ſhall Ephraim and Fudah be at variance?
Thall the wolf, Lyon, Bear, Leopard affociate? and ſhall not
Lambs and Doves! Olet fuch their fin and ſhame never be pub-
liſh't in Gath, nor ſpoken in the freer of Askelon. Believers
you have heard the fable of the contest between belly and members.
The moral of it bids you confult; if not your day, yet your
fafety. By your divifions, you do but dig your own graves.
Remember Saints, we are all ane by spiritual relation; why
fhould we not be (m) one in our affection? I fhall close all miCor. 1213,
with that of the Apoftle, Ephef. 4. 3. to 7. wherein he draws this 27. & 1.9, 10.
1 Joh.4. 12,16
arrow to the very head. Keep the unity of the Spirit in the bond Gal 3: 28.
of peace: Why? becauſe there is one Body, one Spirit,one Hope,
one Lord, one Faith, one Baptifme, en: God. Let me adde, you
are one with Chrift the head, 'tis your day therefore, and 'twill
be your priviledge, honour, Safety, to be one with one another.
ตร
Fff
THE
402
Serm. 19.
華雲
​THE
NATURE
OF
Juftification
OPENED.
Rom. 5.1.
Therefore being justified by faith, we have peace
with God, &c.
HE words prefent us, for the Argument of
this morning exercife, with the great do
Atrine of Juftification, first to be opened
and then improved.
1. To be opened. And that we may not
with Aquinas and the Papifts, in ipfo limi-
ne impingere, ftumble the very firft ftep we
take, and fo quite ever after lofe our way,
by confounding juftification with fanctification. I fhall only pre-
mife, that as in fanctification the change is abfolute andinhe-
rent, fo in juftification the change is relative and juridical; the
former
Serm.19.
403
The Nature of Juftification opened.
former is wrought in the finners perion, he becomes a new
creature; but this latter is wrought in his ftate, he becomes
abfolved at the bar of divine Juftice. For Juftification is a law-
ſtate (Made from xa) ir abolifheth the convincing power of
fin, orits guilt. Our bufinefle therefore is to discover the pro-
ceffe at Gods bar, in the juftification of a firner, which will
be beſt done by comparing it with that at mans, which we are
familiarly acquainted with.
To be justified, therefore implies in general three things. 1.
The perfon is charg'd with guilt. 2. Pleads to the charge. 3.
Upon that plea is difcharged by the Judge.
J
1. A juftified perfon must be charg'd with guilt. Now guilt
is the Relation which fin hath to punishment; for fin is the
breach of the Law, and puniſhment is the vengeance which
the Law threatens for that breach. And as the threatening it
felf is in the nature of it a guard to the Law, to prevent the
breach of it, bidding as it were the tranfgrefour come at his
peril, break the Law if he dare, be wife before hand, left he
rue it too late; fo the punishment in the very nature of it, is
a vindication of the equity of the injur'd Law, the reparation
and amends it makes it felf for the wrong done it, by damni-
fying the perfon, injuring her proportionally to the injury:
Now that a juftified perfon muſt be charged with guilt, i, e.
with the breach of Law; and by confequence with defert of
puniſhment, appears, becauſe otherwife if a man be pronoun-
ced tighteous, whom no body ever accufed or questioned, he is on-
ly praiſed, not juftified.
2. The perfon to be justified, muft plead for himſelf; either
in perfon, or by his Advocate who fuftains his perfon; for te
refufe to plead, is to defpaire quite of being juſtified; and to
abandon ones felf over unto punishment, filence gives confent;
it argues the accufed perfon hath nothing to fay for himſelf,
why he thould not be condemned. Our Law, you know,fhew-
eth no mercy to one that will not plead, he is to be Preft to
death.
Own
An endited perfon mult plead therefore fomething in his
behalf, why he thould be juftified, if he would be. Now ei-
ther the man is guilty of the charge, or not guilty. I muſt
fpeak to both cafes, and fhew what pleasare requifite in each,
Fff 2
and
404
The Nature of Juftification opened Serm. 19.
James 2. 10.
Gal.3.10.
Deut. 27.26.
and which of them is the plea upon which a finner is juftified at
the Bar of God.
Cafe 1. If the endited perfon be not guilty of the charge
justice it felf muft justifie him upon that plea. Si accufaffe juf-
ficiat, quis erit innocens ? an innocent perfon may be accufed,
he can never be convinc't; for that that is not, can never be
demonftrated; the Judge or Jury were themfelves guilty, if
they found innocence guilty. Now to be juftified thus, is to
be purely and meerly juftified, not at all to be pardoned; for
fuch a one flands upon his termes, bears himſelf upon his own
righteoufneffe, begs no mercy. 'Tis no favour to juftifie him,
'tis his due; he is not beholding to the Judge a jot, the exact
rigour of the Law acquits him.
To bring this to the preſent busineffe, I fhall demonſtrate
that we can never be justified at the Bar of God, by pleading not
guilty ; For,
First, the plea is falfe. Although in a very reftrained fenfe,
there is none fo wicked but he may plead not guilty, and be ju
fified as to this or that particular fact charged upon him. Nim-
rod was not guilty of Abels murther, Nay, a Saint may be
guilty of fome fins which the Devil may plead nor guilty too,
as grieving the comforting, the fealing Spirit, abufing the Re-
deemers grace, &c. yet nothing fhort of univerfal innocence
nothing but a perfect righteoufneffe, a total exemption from all
manner of guilt will entitle us before Gods Tribunal to this
pleas for whosoever shall keep the whot: Law, and yet offend in
one point, is guilty of all.
1. Becauſe the punishment due to the breach of the whole
Law, viz. the curfe of God is due to
every breach of every
part. Curfed is be that continueth not in all things which are
written in the book of the Law to do them. The wages of finne
(& duastias of every fingle finne ) is death Romans
6. 23.
2. Becauſe he that offends in one point, affronteth the autho-
ity of all, as is excellently obferved in the next verfe; For he
James 2. 11. that faid, Do not comit adultery, faid alfo, Do not steale.
Every fin hatt Atherine in it, it denies the God that is above;
to trample upon the Majefty of Godthining in one Command-
ment, is at once to trample upon that Majefly which ena-
Яed all.
3. Be-
Serm 19. The Nature of Juſtification opened,
405
3. Becauſe thereby he becomes infected with a contagious
difpofition to be guilty of all; the fame principle which em
bolden'd him now, will another time (if but excited with e-
qual ftrengths of temptation) to commit any other fin, or to
repeat
the fame fins again and again, (though excited with ſtill
weaker and weaker temptations) for as frequent acts Arengthen
the habit of fin, fo the habit facilitates the acts.
From hence it appeares, that the holy Angels, that Adam
in innocency, that the man Chrift Jefus might indeed plead
not guilty before God, and be juſtified upon that plea; but now
impoffible for us, Rom.3.20.23. Pfa.14.1. 1 John 1. 8.
>
Secondly, the plea being falfe, there is no hope upon this if-
fue to be justified, unleffe there were fome defect in the Judge,
or in the evidence. In the Judge either of prudence, in not
underſtanding; or of integrity or power, in not executing the
Law aright: But in our cafe thefe are alike, that is, infinitely
impoffible; for we have to do with the All-wife Legiflator him-
felf, who is alfo the Holy, Holy, Holy Lord God Almighty
and shall not this Judge of all the earth do right? Nor can there Gen.18. 25.
be any
defect in the evidence; for the books fhall be opened at
the last day, and the dead shall be judged out of these things Rev. 20. 12.
which are written in the books, a cording to their works. Nay,
even now there are two day-books a filling, down goes (every
houre, every moment) all we do and think, and ſpeak, in the
book of Gods remembrance fairly written; not an iota, not a
tittle either mift or blurred; of this God hath given us a coun-
terpart to keep in our own bofomes, the Register of confci-
ence (though a very imperfect copy, full of blots, miſtakes, o-
miffions, yet) enough alone to convince us instead of a thou-
fand witneſſes; for every finner will be his own accufer and con-
demner, rifing up as an Advocare in the behalf of the great
Judge, against himself at the day of judgement.
-Piima eft hae ultio, quod je
Judice, nemo nocens abfolvitur.
Cafe 2. And this was the firft plea, not guilty; but the cafe
is not ours, and therefore this plea will never juftifie us. I come
therefore to the other (which in our cafe) is guilty; and here
Fff 3
are:
406
The Nature of Juftification opened. Serm. 19.
+
are two wayes of pleading. Firft, meer mercy, for mercies fake ;
but indeed this is not to plead at all, but to beg. And as in
the laſt caſe, when an innocent perfon upon his pleading not
guilty is difcharg'd, that is pure juftification, but no pardon:
to here quite contrary, when a guilty perfon is difcharg❜d out
of mercy, this is pure pardon, but no juftification; for ther
fhines not one beame of Juftice in fuch a difcharge, meer mer-
cy is all in all. Whence it follows, that the Socinians, who to
avoid the neceffity of acknowledging Chrifts fatisfaction to Di-
vine Juftice, affirm that Fuftification is nothing but meer Re-
miffion of fins, do abuſe the Wod, and contradict themſelves;
for who feeth not that to be pardon'd gratis, out of pure mer-
cy (without the leaft reparation made either for the injury and
indignity done to the Law, or fatisfaction to the honour, juſtice
and authority of the Law-giver, by the fin affronted) is not
to be justified at all, dining, but only to be gratified, ide-
; i, e. difcharged upon the fole account of mercy, with-
out any confideration had of juftice. This is the first way of
pleading when guilty, meer mercy for mercies fake; but to be
juftified upon this plea, is an evident contradiction. Therefore
fecondly, the only plea for a guilty perfon to be juftified upon,
is to plead mercy for the fake of fome fatisfaction made to the
juftice and honour of the Law. And by how much the fuller
this fatisfaction is, by fo much the fuller is the juſtification of
fuch a perſon as is upon this plea difcharged.
Now a full fatisfaction may be made two wayes.
1. By fuffering the whole penalty due.
2. When a valuable confideration is accepted by the offended
party or Fudge, wherein the honour of the Law is as much fa-
ved; as if it had never been broken ; or as if being
broken, the full penalty had been inflicted on the brea-
ker.
And here I have thefe two things to prove.
1. That man
could never make fuch fatisfaction to the juftice of God, nor
any creature for him. 2. That the Lord Chrift hath made
fuch full fatisfa&tion that it ftands now with the ho-
nour of the holy God, to juftifie finners upon the termes of
the Gospel.
>
1
First,
Serm.19. The Nature of Juftification opened.
407
Firft, That neither man, nor any creature could fatisfie of- 1. Aſſertion.
fended juftice.
1. Not by fuffering the penalty; for that being infinite, re-
quires an infinite continuance under it (there bei g no other
way for am finite creature to fuffer infinitely) and fo the whole
penalty will ever be fuffering, but can never be fuffered; for
in eternity, ftop where you will, and there is yet as much to
come, as is already paſt; nay, infinitely more, for that which
is paft, is but a finite time of fuffering; though millions of a-
ges are paſt, but an eternity of fuffering is yet to come; and
after as many more millions of ages, ftill, fill an infinite e-
ternity is future, that never can be fo exhaulted, but an eternity
will ftill be left.
Secondly, not by any act of fervice, which amounts to a valu-
able confideration worthy to be accepted of the Judge as fatis-
factory to his affronted juftice, for two Reafons.
1. Becauſe God is more difhonoured by one fin, than ho-
noured by an eternity of obedience; for God is not at all ob-
liged to Cherubims and Seraphims for obeying him; all the
Creation naturally oweth its utmoft poffibility of fervice, as an
eternal debt to its great Creatour. Now the leaft act of difo-
bedience or fin, being injury and Treafon, thereby a new ob-
ligation is contracted, viz to fuffer condigne punishment, the
former obligation unto duty remaining eternally in as full force
as ever; which if we could diſcharge, yet were we bu: anpro-
fitable fervants, Luke 17.10. Can a man le profitable to God? Job
22. 2. If thou be righteous, what givest thou to him? or mhat
receiveth be of thine band? Job 35. 7. An eternity of fervice
in the highest perfection, is every creatures debt as a creature;
and befides this, an eternity of fuffering too, is every delin-
quent creatures debt, as delinquent. But one debt cannot pay
another; fince therefore all that the whole Creation can do for
ever, would but juft fatisfe the first natural obligation unto pure
justice, viz. the debt of obedience; t s quite impoflible that
ever any creature should fupererogate, or spare any thing from
hence, towards fatisfying the fecondary ſuperadded ob igation un-
to offended juftice, viz. the debt of puniſhment, either in its
own behalf of anothers.
it's
Secondly,
408
Serm. 19.
The Nature of Juftification opened.
Secondly, The other reafon why neither man, nor any crea-
tute for him, can ever fa.isfie the offended Creator by the high-
eſt ſervices, becauſe they all have it from him when they do
obey him; of his own do they give him; for in him we live
and move, and have our being; What halt thou, O man, nay,
O Angel, O Arch-angel, that thou haft not received? all our,
nay, all their springs are in him; without him we can do no-
thing. The more we do for God, the more he doth for us;
and confequently, ftill the more we owe him. So that ats
of obedience are fo farre from fatisfying our Obligations to God,
as that they contrast new ones, for even for them are we ob
liged.
Having cleared the firft, we come to the fecond point, That
2. Affertion. Christ hath fo fully fatisfied his Fathers offended juftice, as it
ftands now with the honour of the holy God to justifie every
finner, that can upon Goſpel termes, plead his intereft in
this fatisfaction. Here we muft enquire into theſe three
things.
1. The matter of this fatisfaction.
2. The forme, or that which makes it infinitely fatisfa-
&tory and meritorious.
3. What are thoſe Goſpel terms.
First, For the matter of Chrifts fatisfaction, I humbly con-
ceive that the whole flate of his humiliation, from his conce-
ption to his refurrection (for at his refurrection began the fe-
cond ſtate of Chrift as Mediatior; viz. his exaltation, to be
continued to the general Refurrection, and then he fhall refign
up the Kingdome to the Father, and God fhall be thencefor-
ward all in all, I Cor. 15. 24, 28.) that this ſtate (I ſay) of
our Redeemers humiliation, is entirely lookt upon by God as
the valuable confideration, wherein his juftice with honour ac-
quiefceth, and refts fatisfied. It hath two parts. First, his ta-
king the forme of a fervant at his incarnation. Secondly, his
management of, and deportment in that ſtate.
Firſt, his Incarnation, and this preſents God with a double
fatisfaction, whereby he may with honour entertain thoughts of
love to man-kind.
1. In that humane nature is in Chrift unftained with either o-
riginal or actual fin; for by his divine conception by the holy
Ghoſt,
Serm.19. The Nature of Justification opened.
409
Choſt, he received of his Virgin-mother, a pure, undeflowred,
Virgin humane nature; the fecond Adam revives the innocen
cy of the firft; thofe eyes could without disparagement behold.
his manhood, which are purer than to behold iniquity; and e-
ven in their fight, though no other fleſh living could, yet this
fleſh muſt be juſtified.
2. In that humane nature is in him dignified with union to the
divine, and is become the feat and manfion of the Godhead ;
fo that how loathfome foever fin hath rendred it in us, yet in
him it is highly exalted; even as highly, as the Divine Nature
in him was abafed; for the Humane Nature afcends juft in the
fame proportion, as the Divine defcended, that is, to the ut
moft poffibility; for God could stoop no lower than to become a
man, nor man rife higher than to be perfonally one with
God.
Thus you fee Chrifts entering into his ftate of Humiliation
hath rendred the nature of man very confiderable againe in
the fight of God; fo that he can now with honour, exercife good
will towards it.
Secondly, His management of this ftate, confifts in his active
and paffive righteouſneffe.
By his active Righteoufneffe, I mean his obedience to the
whole Law; to the Ceremonial, in being circumcifed, ba-
ptized, keeping the three yearly feafts, &c. To the moral
in not committing one fin, or neglecting one commanded
duty,
even to fubjection to his Parents, and paying Tribute to
Cajar.
*
By his paffive Righteoufneffe, I mean all that he fuffered in
his life-time, as the meanneffe of his birth and education; his
perfecution by Herod in his infancy, after by the Scribes and
Pharifees, his hunger and temptation in the Wilderneſte, his
poverty and fraits, he had not where to lay his head; in a
word, he was all his life long in all things tempted as we are (yet
without fin) Heb. 4. 15. but especially what he fuffered at his
death.
First, in his body, he was fcourg'd, fpit upon, crown'd with
Thornes, and latength crucified; which was, 1. A cruel death;
the Latine cruciari, to be tormented, is derived à cruce, from
being crucified.
2. A reproachful one, Gal. 3, 13. Heb. 13. 13.
Gg
it
410
Serm. 19
The Nature of Juftification opened.
3
it was the Roman death for flaves and Malefactors.
>
But fecondly, most of all he ſuffered in his foule, witneſſe
thofe expreffions, auridae, Indaußeida, a'dnjover, Mat.26.37.
Mark 14.33. adde his bemoaning himself to his Difciples in
the following words, and his paffionate prayer thrice repeat-
ed, Abba Father if it be piffible let this cup paffe; Adde
further yet his fweating drops of blood, in that bitter agony
which fo ſpent him in the Garden, that an Angel was fent to
comfort him; but above all, his defertion upon the Croffe wit-
neffeth that he suffered unutterably in his foule, when he cry-
ed, My God, my God, why hast thou forfaken me? The Soci-
nians are here puzzled to give any tolerable account, how the
infinitely good God could find in his heart to exerciſe his only be
gotten Son, that never finned, with all theſe horrours in his
foule; for certainly it flood not with his goodneffe, had not
Chrift as the fecond Adam been a publick perfon, a Repre-
fentative on whom the Lord laid the iniquities of us all,
Ifa. 53. 6. But if we confider (which they deny) that Chrift
was then fatisfying his Fathers Julice, we need not wonder ar
thoſe horrours and confternations of the manhood; for he knew
the vaſtneſſe of his undertaking, the numberleffe numbers, and
aggravations of fins, the dreadful weight of his Fathers wrath,
the fharpneffe of that fword, Zech. 13. 7. which he was going
now to feele (not that God was angry with Chrift upon the
Croffe, quoad affectum; no, he never more dearly loved him;
but quoad effectum) adde Chrifts infinite abhorrence of the fins
he bore, and that infinite zeal wherewith he was inflam'd to
vindicate the honour of Divine juflice. Now his infinite love
to his Church ſtruggling with all thefe, product thofe agonies,
and overcame them all, when he faid, It is finished, joh. 19. 30.
we meet him next triumphing in his Refurrection.
,'
>
But here to refolve that great queftion, whether Chrifts paf-
five Righteouſneffe alone, or active and paffive joyntly, are
the matter of Chrifts fatisfaction, which believers plead at Gods
Bar for their Juftification, and which being accepted by God as
a plea good in Law, is faid to be imputed (viz. in a Law-fenfe)
for Righteoufneffe. Let thefe Reafons be weighed by fuch as do
disjoyne them.
Firſt,
Serm. 19. The Nature of Juftification opened.
411
Firſt, each of them hath its proper intereft in, and its refpe-
ctive contribution towards the fatisfying the injur'd honour of
Gods Law. For the honour of Gods Law, is the equity of both
its parts, its command, and its threatening; Chrifts active
Righteoufneffe honours the equity of the firit, which man had
dishonoured by his disobedience; but the great God-man hath
repaired the honour of Gods Commandments, by yielding a
moft perfect obedience to every one of them, and therein pro-
claimed the Law to be holy, just and good. Then Chriſts paffive
Righteoufneffe in like manner honours the equity of the threa
tening; for as by obying, he acknowledged Gods authority to
make a Law, and his unexceptionable righteoufneffe in every
fingle Branch of the Law made; fo by suffering, he proclaimeth
that man is bound to keep it; or if he do not, to beare the pe-
nalty. He himself dyes to juftifie that the finner is worthy of
death, and offers himself upon the Croffe as a Sacrifice to
the Divine Juftice; and hereby he hath proclaimed fin to be
exceeding finful, and God to be fo jealous a God, as rather
than fin fhould go unpunish'd, and his juftice want its glory,
the righteous, eternal Son of God must be made an example,
what guilty man had deferved. Thus God by two equal mira-
cles of everlasting aftoniſhment to be adored) hath fatisfied
both his contending Attributes, and rendred each of them Tri-
umphant, in making his righteous Son an example of his fin-
avenging juftice, that guilty finners repenting and belie-
ving might be made examples of his fin-pardoning-
goodneffe.
In the fecond place, as each hath its reſpective intereſt in fa-
tisfying the injur'd Law, fo neither of them can be anywhere
fevered from the other; and thoſe which God hath fo indiffo-
lubly joyned, let none part afunder; for Chrifts active Righte-
ouſneffe was everywhere paffive, becauſe all of it done in the
forme of a fervant; for in our nature he obeyed the Law, but
in his very incarnation he was paffive, for there'n he ſuffered
an ecclipfe of the glory of his Godhead. And his paffive Righ-
teouſneffe was everywhere active; becauſe what he fuffered was
not by conſtraint, or againſt his Will; no, it was his own vo-
luntary act and deed all along; let me inftance in the grea-
teft of his fufferings; his very dying was the product both
Ggg 2
of
412
The Nature of Juftification opened. Serm.19.
2. Query.
of the freeneffe of his love, and the Majefty of his power, John
10. 17, 18. Rev.1.5.
In the third place, both Chrifts active and paffive Righte
oufneffe, what he did, and what he füffered, partake in com-
mon of the forme of fatisfaction; therefore they are both inte-
gral parts, or joynt' ingredients thereof; for ferma dat eſſe :
but this brings me to the fecond enquiry.
What is the forme of Chrifts fatisfaction, or that which ren-
ders it fatisfactory? I answer, the infinite merit of what he did
and fuffered; which infinite merit ftands, 1. In the dignity of
his perfon; the fulneſle of the Godhead dwelt in him bodily,
Col. 2.9. Jahn 1. 14. Now for the work of a fervant to be done
by the Lord of all, renders his active; and for him to fuffer as
a Malefactor between Malefactors, who was God bleſſed for
evermore, renders alfo his paffive righteoufneffe infinitely me-
ritorious; no wonder the blood of Christ c'ea feth from all fin,
for it is the blood of God, its 20. 28. 1 Joh. 1.7. And
this is the Reaſon why the Righteoufneffe of one, redounds un-
to all for the justification of life, Rom. 5. 18, 19. becauſe his
active and paffive Righteoufneffe is infinitely of more value,
than all, that all the creatures in heaven and earth could have done
or ſuffered to eternity; the very man Chrift Jefus, is above all
the Angels, Heb. 1. 6. for he is the man that is Gods fellow
Zechary 13. 7. And this infinite worthineffe of the Redee
mers perfon, you have excellently defcribed, as irradiating and
infinitely exalting ali he did and fuffered, Phil.2.6,7,8,9. Heb.7.
24, 25, 28.
>
2. The active and paffive Righteoufneffe of Chrift are of infi-
nite merit, becauſe not at all due, but both meer fupererogati-
ons of an infinitely glorious perfon.
And first for his active Righteoufneffe, it food in his obedi-
ence to the Ceremonial and Moral Laws.
1. His obedience to the Ceremonial Law was a meer fupere-
rogation, for the fubftance to comply with the fhadows, the
Antitype to do homage to its own types; befides, he fubmitted
to thofe very Ordinances, whofe end and inftitution fuppofeth
guilt, and whofe Nature argues them defigned only for the ufe
of firners; what foreskin of impurity had he to be cut off in cir-
cumcifion? what filth to be waſht away in baptifm ? did the ho-
ly
Serm.19. The Nature of Juftification opened.
413
holy childe Jefus defile his mothers womb, as common mortals
do that are conceiv'd in fin, and brought forth in iniquity? And
yet he was circumciſed and baptized, and his mother offered for
her purification, Luke 1.21,22.ch. 3. 21. No imaginable obligation
lay on him to thefe fubmiffions, being to him meer ciphers wholly
infignificant.
2. His obedience to the Moral Law; Although it muſt be
granted that as man it was his duty, Gal.4.4. yet was it not his
duty to become man. True, a creatures homage was due from
him, when a creature; a fervants work, when in the form of a
fervant; but the whole was free and arbitrary,becauſe his entring
into that fate was fo; for what but his own infinite love could e-
ver move the eternal Word to pitch his Tent in our Nature? what
obligation lay on the Heir of all things to take the form of a fer-
vant?who bound the eternal Son of God to become in the fulneſſe
of time the Son of man?
And as his active righteoufneffe, fo fecondly, his paffive too
was a meer fupererogation; for his Almighty Fathers Holy, All-
feeing Eye could never efpy the leaft iniquity in him to puniſh
what had the Divine Juftice to do with him? for he was a finleffe
perfon, he ſuffered not for himself, Dan. 9. 26. No, for us;
2 Cor. 5.21. And therefore fince no obligation lay on him to do
what he did, or to fuffer what he fuffered, he may impute
the merit both of the one, and the other, to whom-
foever, and upon what termes foever he and his Father
pleaſe.
But before I come to confider the termes upon which Chrifts
fatisfaction is applied,I muft anfwer fome queftions,and clear the
fcruples in the way.
1.What is become of the Law of that firft Covenant made with Object. 1.
Adam in Paradife? Gen. 2. 17. repeated again to the Jews,
Deut. 27. 26. The fum of which you have fully expreffed, Ezek.
$8. 4. The foul that finneth, it shall dye.
I aniver: It is not executed nor abrogated, but releafed, or
difpenfed with.
First, it is not fully executed; for there is no condemnation to
them that are in Chrift Jefus, &c. Rom.8.1.
Secondly, It is not abrogated; for it is in part executed upon
Believers; they are liable to the firft, or natural death, which is
the
414
The Nature of Juftification opened. Serm.19.
the wages of fin, although the fecond death bah no power over
them, befides all manner of chaftifements and afflictions, Pfal..
89.30,31,32. And alſo that Law is totally executed upon finally
impenitent unbelievers, over whom not the first only, but the
fecond death alfo hath power, 2 Theſſ. 1. S. For he that belie-
veth not is condemned already, John 3: 18. That is, the Go-
Ipel finds him, and every one in a state of condemnation; but
thoſe who believe,it proclaims deliverance to; thofe who through
unbelief reject it, (judging themfelves unworthy of everlasting
life, fee Acts 13. 46.) it leaves fuch as it found them; viz. un-
der the condemnation of the Old Covenant, fince they refufe the
pardoning mercy of the New.
1
Thirdly, I answer therefore pofitively,that the firft Covenant is re-
leafed, and difpenfed wi h, by fuper-inducing a New Covenant of
Grace over it, that whofoever clofeth with, and comes into the
terms of the New, fhould be exempted from the rigour and ex-
tremity; . e. from the eternal condemnation of the Old,fch.
3. 16. It is not faid,He that believes fhall not be fick, ſhall noc
be afflicted, fhall not dye; No, but he shall not perish. Thus
you fee the Covenant of Works as to its execution upon fuch as
are in the Covenant of Grace, is in the chief part re/trained;
but yet in fome part inflicted: They never fhall complain under
the eternal and destructive; yet they do complain under the
temporal and corrective punishment of their finnes, Lam.
3.39.
Yet more particularly for the clearer understanding of this, we
muſt confider that the first Covenant lays a double obligation on
finful man.
Firſt, In reference to what is paft; and here it requires
fatisfaction and reparation from us for our fin in break-
ing it.
And fecondly, In reference to the future; after fuch fatisfacti-
on and amends made, it requires perfect conformity fill as at
firſt, abfolute obedience to all Gods commands being the eternal
debt of the reaſonable creature to that God that made it in his own
Image; if therefore we could (which hath already been proved
to be impoffible) ever have fatisfied Gods injur'd Law for our paſt
breach, the Law would ftill have come upon us for future, exact
conformity to pay the refidue of that eternal debt; and its lan-
guage
Serm. 19. The Nature of Juftification opened.
4i5
guage would be, Sin no more, left a worse thing befall thee;
as a Felon, though but 't in the hand,is yet bound to live honeft-
ly for the future at his peril. Now the New Covenant of Grace
relieves us as to both thefe cafes, and difpences with the rigor of
the Law.
As to the firft, It comforts us with the good news, that the
Son of God hath fatisfied his Fathers Juftice; and if we believe
but in him, God will accept of us, as if we had fatisfied in our
own perfons. The cafe the Law leaves us in, is well expreffed,
Ifa. 33. 14. & Hebr. 10. 31. But the relief the Goſpel brings
us in St. Pauls language, Rom. 8. 33, 34. You have both toge-
ther excellently, Ezek. 33.10,11.
>
As to the fecond Obligation, the New Covenant difpenfeth
with the rigor of that too; for woe to a juftified and pardoned per-
ſon, if he muſt lofe all again, upon the leaſt defailance; there-
fore the Gospel proclaims pardon of fin upon repentance, and
acceptance of fincere endeavours to obey him. Gods language
now is, Sinners be but in good earneſt, do but love me heartily
and my ways; let me but fee a childe-like ingenuity in you, and I
will put down your upright, though imperfect performances, in
the book of my remembrance, Mal. 3. 16. and blot out your
tranfgreffions when repented of, out of the book of my remem-
brance. Mandata Dei tanquam facta reputantur, quando quic-
quid non fit ignofcitur. Thus doth the candor of the Gofpel dif
pence with the rigor of the Law; God deals not with us as an
Ægyptian task-malter, but as a Fa.her with his children whom he
·loves: Chrifts yoke is eafie, his burden light.
If any doubt how it ftands with Gods veracity and immuta-
bility, having once declared that the foul that finneth fhall dye, to
contradict it by declaring that, He that believeth shall never dye,but
have eternal life.
I anſwer: We muft Icok upon threatnings as a part of the Law,
declaring the dueneffe of the punishment, what the offender hath
deferved to fuffer; not as predictions of the event, any more than
Thou shalt,and Thou shalt not in the command, are predictions:
but only are expreffive of the dueneffe of obedience. Nor will
it hence follow, that we have the leaft caufe once to fufpect that
God may (if he pleafe) revoke his promifes, as well as his threat-
nings; and then what would become of us? for there is a wide
difference
Aug. Retr. 1.1.
Object.2.
John II, 26.
416
The Nature of Juftification opened. Serm. 19.
difference in their effential natures and properties. In a promife,
the obligation lies upon the party promifing; he hath paft away
his own liberty, and the thing is now no longer his, but the o
thers,who may if he pleafe,releafe and quit-claim to his pretenfi-
ons; he may difpenfe with, and furrender his own right; but if
he claime his right to, and intereft in the benefit, by vertue of
the promiſe, it cannot be detained without notorious wrong and
injury, which God forbid we should charge him with; for he
were not God, if he were not infinitely true and faithful. How
fhould he lfe judge the world? But now the Obligation unto
puniſhment lies contrarily upon the finner threatned; he hath paſt
away his own indemnity, and given God the right of punishing
him I fay the right, not the neceffity; if God will claime this
right, he may, but if he pleafe,he may difpence with it. It is no
injury if he punisheth; yet no Obligation lies upon him but his
own honour: And that indeed obligeth him not, never to dif
pence with his Law; but never to difpenfe with it upon a light
cauſe,
or upon termes misbecoming his Glorious Attri-
butes. And the difpenfation we now ſpeak of is an honourable
one; for
*
1. There are weighty inducements moving God hereunto. If
he had not difpenc't with the rigor of it,
First, He had lost the opportunity of the higheft poffible way
of glorifying his own goodneffe, which now fo infinitely endears
him to the world, and lays fuch Obligations on us to admire and
adore him.
Secondly, As all Ifrael lamented over Benjamin, Judg. 21.6.
that a Tribe was loft; fo the Creation would have mift a Tribe;
which is the reaſon ſome Divines have given why Chriſt took not
on him the nature of Angels, but the feed of Abraham ; be-·
cauſe only ſome of the Angelical Tribe loft their birth-right; on-
ly fome kept not their first state; but man being in ho-
nour continued not int became like the Beast that pe-
riſketb.
>
Thirdly, All Religion had been extinguiſh't, and frozen by
deſpair unavoidably; if there had been no hope, the fear of
God, his worship and fervice had for ever utterly perifh't from
off the earth. But now his Name is excellent in all the carb
even that Name Proclaimed to Mofes
;
Exod. 34. 6.
The
Serm. 19.
417
The Nature of Juſtification opened.
The Lord is known in Judah, and his Name is great in Ifrael,
Pfal.79.1.
2. As the cauſes inducing are weighty, fo the terms on which
he diſpenſeth with his Law are as honourable; which was our
third Query propounded in the opening the point.For ſince Chriſt
Redeemed us, not by way of Solution (ftri&tly) as a Surety,
paying the Debtors proper debt to the Creditor; but by way of
Satisfaction, as a Mediator and Interceffor, offering a valuable
confideration to the offended Judge of the world,in lieu of the
Laws executing the penalty threatned upon the finner : It neceffa
rily follows that no right at all in the benefits of this fatisfaction
can accrue to the Delinquent, but upon fuch terms precifely as the
offended party, and the Mediator that fatisfieth him, fhall agree
unto; and upon mutual treaty and compromife, joyntly ratifie;
fo that juftification by way of fatisfaction provides no: only for
the finners indemnity,but in fuch a manner,as alſo to confult the
intereſts and honour both of the party fatisfying,and ſatisfied; and
this latter is the rule and meaſure of exhibiting the for-
mer,and of making over the fatisfaction for diſcharge of the
offender.
What are the terms therefore upon which both God and Chrift Query 3.
have agreed to juftifie finners?
I anſwer: first, faith, which is a hearty receiving Chrift as he
is tendred by the Gofpel, and here the foul quits all pretenfions
of being justified by any righteoufneffe of its own, and rolls it
felf upon the Lord its righteoufneffe; and therefore hath faith
the honour to be the juftifying grace, becauſe it fo highly honou
reth Chrift; it is the nuptial knot whereby the foul joyns it felf
to its Lord-Redeemer in an everlafting Marriage-Covenant; it
denies its felf, and forfakes all its other Lovers, and claſps about
its Lord and Husband, as its all in all. Look what a wife doth
ina Marriage-Covenant to her husband, that doth a foul in belie-
ving unto Chrift, it faith unto him, 'WN thou art my husband,
Ho. 2. 16. And he faith unto his Spouſe, ay you are my
people.
But then this juſtifying faith hath two daughters that infeparably
attend her.
1. Repentance: Here finful man retracts and undoes his faults,
cryes peccavi, weeps, wrings his hands, fmites upon his breaſt,
Hhh
and
418
The Nature of Juftification opened. Serm, 19.
and cryes What have I done? Laments after the Lord, and abhors
himſelf in duſt and afhes: He calls hinfelf fool, mad man,beaſt,
traytor to his God, and to his foul: In a word, executes the Law
upon himself; and fince God excufeth him from the punishment,
he accufeth himſelf of the guilt, and condemns himſelf to the
fhame of his fin; and hereby the finner honours the equity of the
threatning by his tears, acknowledging that his blood was
due.
2. Newneffe of life; here the finner acknowledgeth perfect o-
bedience to be ſtill his duty; this honours the equity of Gods
Commandments. And the Redeemer by making this one of the
conditions of the Gospel-Covenant, hath given his Father his
Law back again, he doth not repeal it, no,its ftill the rule of life,
and every Commandment ftill obligeth a Believer. Chriſt hath
only releaſed us from the condemning power of it, not the com-
manding power of it. We muft ftill preffe after perfection; but
though we fall fhort of it, we shall not dye for it: Chrift hath
r.deemed us from the curfe of the Law, being made a curfe for
s; but hath left us under the government and command of the
Law. The whole matter is excellently expreffed, 1 John 2. 1.
My little children, these things I write unts you that you fin no!;
and if any man fin, we have an Advocate with the Father Fefus
Christ the righteous.
3. Having thus difcourfed to the three general points first pro-
pounded, and fhewed that the perfon juftified is charg'd with
guilt: And fecondly, that he pleads to the charge, (where I have
largely opened the nature of that plea) I come now to the third
general point, to fhew how upon his plea he is difcharged or
juftified.
A finner is then actually juſtified,when he is conftituted or made
righteous in Law. Righteoufneffe is a conformity to the Law; he
that fulfills the Law, is righteous in the eye of that Law; he s
vvop, within the protection of it; as he that tranfgreffeth the
Law, is dvoj, guilty in the eye of the Law, and without the
protection of it. Now the Law of the New Covenant runs
thus, He that believeth ſhall not perish; fo that a Believer keeps
and fulfills this Law; and therefore faith is imputed to him for
righteoufneffe, Rom. 4. 22, 23, 24. becaufe faith is the keep.
ing of the New Covenant, which therefore is called the Law of
faith
จ
Serm.19.
419
The Nature of Juftification opened.
faith, Rom. 3. 27. in oppoſition to the Old Covenant, called
there by the Apostle, the Law of Works. As therefore innocen-
cr, or perfect obedience, would have juftified Adam, had he food
by vertue of the Law of Works, or Old Covenant, whoſe tenor
is Obey and live, for then he had fulfilled that Law; and as his
Difobedience actually condemned him by vertue of the fame
Law, Difobey, and dye for it, Gen. 2. 17. So now belie-
ving in Chriſt juſtifyeth by vertue of the Law of faith; for it is
the keeping and fulfilling of the Gospel-Covenant, whoſe tenor
is, Believe in the Lord Jefus Chrift, and thou shalt be faved:
And again, unbelief actually condemneth by vertue of the fame
Law, He that believeth not is condemned already, because
he hath not believed in the Name of the only tegotten Son of
Gop, Joh. 3. 18. That is, becauſe the unbeliever is avou, with-
out the protection of the Gospel, or Law of faith, he cometh
not up to its righteoufneffe; he is condemned already, as a finner
by the Law of Works; and yet once more with a witnelle con-
demned as an unbeliever, as a monster that hath twice been ac-
ceffory to his own murder; firft, in wounding himfeif, and ſe-
condly, in refufing to be healed: The Law of works includes us
all under fin, we are all dead, our cafe was defperate; but God
who is rich in mercy, through his great love wherewith he hath 10-
ved us, (his immenfe parpaia) when we were dead in fins and Ephef. 24.
trefpaffes, hath fent his only begotten Son, that whofoever be- John 3, 16.
lieveth in him, ſhould not perish, but have everlafting life. And
this is that Law according to which he will judge the world; accor-
ding to my Gospel, faith Paul, Rom. 2. 27. Every Believer
therefore, though he wants the righteoufneffe of the Law of
Works, (viz. innocency) yet he shall not be condemned,becauſe
he hath the righteoufneffe of the Gospel, (viz. faith)
which is the New Law in force, according to which
God now dealeth with us,and ſhall judge the world at the laft
day.
And here it will be richly worth our very heedful Obſervation,
that although a Believer hath not the righteoufneffe of the Law of
Works, inherent in himſelf; (for if he had, he were not a finner,
but ſhould be juſtified by that Law) yet by faith he lays hold upon
Chrifts fatisfaction, which in the very eye of the Law of Works is
an unexceptionably perfect, an infinitely glorious righteoufneffe:
Hhh2
So
410
The Nature of Juftification opened. Serm. 19.
1. How free
eth.
So that faith juſtifieth us even at the Bar of the Law of Works,
Ratione objecti, as it lays hold on Chrifts fatisfaction, which is
our Legal righteouſneffe;it juftifieth us at the Bar of the Gofpel,
or Law of faith; formaliter, & ratione fui, as it is Covenant-
keeping, or a fulfilling of the Gospel Law: For he that keeps a
Law is righteous, where that Law is Judge, the Law-Maker by his
very making of the Law, makes him righteous,and the Judge that
pronounceth according to the Law, (for a Judge is vouòs õutuxs)
will infal ibly pronounce him fo.
But that with all requifite diftin&neffe we may apprehend this
great affair, let us take a view of fome of the molt confiderable
and important caufes which concur to the producing this excellent
effect, the diſcharge and juftification of a finner, and ftate their
feveral interefts and concernments in their respective influences
upon, and contributions towards it.
And firſt, The free grace of God is the first wheel that fets all
grace juftifi- the reft in motion. Its contribution that of a proegumenal
cauſe, or internal motive, difpofing God to fend his Son, John
3.16. That finners (believing) might be juftified freely by his
grace, through the Redemption that is in Chrift Fefus, Rom.
3. 24. For Chrift dyed not to render God good, (he was fo eter-
nally) but that with the honour of his juftice he might exert and
difplay his goodneffe, which contriv'd and made it felf this way to
break forth into the world.
a.How Chrifts Secondly, Chrifts fatisfaction is doubly concern'd in our Juſti-
fication.
fatisfaction.
1. In respect of God, as a procatartick caufe of infinite
merit, and impetrative power; for the fake of which God is re-
conciling himself unto the world in Chrift, not imputing their
trefpaffes unto them, 2 Cor. 5.19.
2. In refpect of the Law of Works, Chrifts fatisfaction juſtifi-
eth us formally, as our proper Legal righteoufneffe; I call it our
righteousneß, becaufe it becomes imputed to us upon our believing;
faith being our Gofpel title, by pleading which, we lay claim to
all the benefits accruing from the merit of Chrifts performance,
to all effects, ufes and purpoſes, as if it had been perfonally our
own; I call it our Legal rightconfneffe, becauſe thereby the Law
of Cod owns it felf fully apaid, and acquiefceth in it, as in full
reparations and amends made unto it for the injury and difhonour
received.
Serm.19. The Nature of Juftification opened.
421
received by the fin of man. We muſt plead this againſt all the
challenges and accufations of the Law: Who fhall lay any thing
to the charge of Gods Elect? it is Chrift that dyed, &c. Rom. 8.
33.
And thus our Legal righteoufneffe required in the firft Cove-
nant, that of Works,is wholly without us in our Redeemer, yet
imputed upon our account.
Thirdly, The Goſpel juſtifieth quâ Lex lata, as it is the Law 3. How the
of faith; for the very tenor of the Gofpel-Covenant is, Believe, Gofpel.
and thou shalt be faved.
Fourthly, Faith juftifieth vi Legis late, as it is our Evangeli- 4. How faith,
cal righteoufneffe, or our keeping the Gospel-Law; for that Law
fufpends justification upon believing. Faith pretends to no merit
or vertue of its own, but profeffedly avows its dependance upon
the merit of Chrifts fatisfaction, as our Legal righteoufneffe, on
which it layeth hold, nor can it fhew any other title to be it felf
our Evangelical righteoufneffe, but only Gods fanction, who
chofe this act of believing to the honour of being the juſtifying
act, becauſe it ſo highly honoureth Chrift; So that as a moſt ju-
dicious pen expreffeth it, the act of believing is as the filver; but
Gods Authority in the Gospel-fanction, is the Kings Coyne, or
Image ſtamp't upon it, which gives it all its value as to juftificati-
on. Without this ftamp it could never have been currant; and
if God had fet this ftamp on any other grace as love, that then
would have been currant, and have juſtified us as faith doth
now.
Fifthly, God juftifieth in a proper ſenſe two ways: first, As a 5.How God.
Legiflator; fecondly, as a Judge.
1. As a Legiflator, enacting by his Soveraign Authority that
fweet and gracious Law of the New Covenant, by vertue of whofe
tenor, every finner that believes is juſtified from the guilt of fin;
from which he could not be justified by the Law of Moſes,
Acts 13. 38,9. This Law of juftification by faith, is Gods own
act and deed, the great Inftrumentum pacis, between God and
man; he hath proclaimed his Letters Patents; the King of hea-
ven and earth hath in the Goſpel (our Magna Charta) given
his Warrant under his own broad Seal, that he that believeth, ſhall
not be cosdemned.
2. As a Judge, the God of heaven may in three refpects be ſaid
to juſtifie a Believer.
First,
422
The Nature of Juftification opened. Serm. 19.
Firſt, Forthwith upon this believing, God owneth him fecretly
within himſelf, as a perſon juſtified; God efteems and approves of
him as in that state, unto which he hath by believing a title good in
Law,an indefeaſible right; a juftified eftate emergeth actually, as
foon as faith; the Law-title thereunto emergeth as a neceffary
reſultance by vertue of the tenor of the Gospel-Law, which only
juflified vertually, potentially, and conditionally before every
Believer in general; but now actually, abfolutely, and in parti-
cular it juftifieth him as a Believer when he is fo.
Secondly, At the moment of diffolution God juftifieth as the
Judge of all the earth, paffing a private fentence and award unto e-
verlafting life upon every believing foul.
Thirdly, But eminently at the laft day, when the Ancient of
days fhall take the Throne, and in open Court,before the whole
Creation, by publick ſentence for ever acquit and diſcharge Be-
lievers at that great and laſt Aſſizes.
6. How Works. Sixthly, Shall I need to adde that Works are faid to justifie us?Jam.
2.4. becauſe th.y juſtifie our faith, or demonftrate before God
and man, and to our own confciences that our faith is
not a dead and barren, but a true and living one by its fruitfulneſs
in well-doing.
rit.
Seventhly, But I muſt not forget lagly,that the Spirit of God is
7.How the Spi- faid to juftifie us: 1 Cor. 6. 11. and that two ways; first, directly, by
working faith in the heart, which is one of the fruits of the Spi-
rit, Gal. 5. 22. Now Caufa caufa est etiam caufa caufati; the
Spirit juftifieth as it is the Author of the juftifying grace.Secondly,
reflexibly: The Divine Spirit clears up juftification to a Believers
confcience, by difcovering the truth of faith, by working affu-
rance, and by fealing a Believer to the day of Redemption. The
Spirit it felf beareth witneffe with our spirits that we are the children
of God; and if children, then heirs, &c. Rom.8.16,17.
Thus I have at length done with my firft Task, the opening of
the Point, which finds it felf fummed up in this definition. Jufifi-
cation is a judicial act of God, as Law-giver and Judge of the
world, gracious fly difcharging a Believer for the fake of Chrifts
fatisfaction, from the condemnation of the Law of Works, by the te-
nor of che Gospel-Law, or New Covenant which requireth of,accept-
eth from, imputeth unto finners faith in Chrift Jefus as their righte
onfneffe; fee Rom. 3.25,6,7,8. Rom. 4. 5. Phil.3.9.
To
*
Serm.19. The Nature of Juftification opened.
423
To improve it now, (which was my other task) by way of re-
futation, I infer against the Antimonians, firft, That juftifica- Use. Refut.
tion is not from eternity.
1. Becauſe a perfon must be charged with guilt before he is juſti-
fied or discharged; but nothing can be before eternity; if dif
charg'd from eternity, when was he charged? what from eter-
nity too? then he will be at once eternally charged with, and dif
charged from guilt, which if any excufe from a contradiction, they
are much wiſer than I am.
>
2. My Text convinceth them,actual faith is not from eternity
therefore not juftification before God; for if faith juftifieth us not
before God,but only at the bar of confcience; then there will be no
juftification at Gods bar at all once mention'd in Scripture; for
works do it at mans bar; what is it I wonder that juftifieth from e-
ternity?Not Gods decree to juftifie; for then his decree to glorifie,
would make glorification from eternity too; but Decreta Dei
nihil ponunt actu in fubjecto. Gods decrees are immanent acts, and
pafle nothing actually upon the creature.
3. A juftified perſon was actually under condemnation whilſt
he was an unbeliever, Rom. 3. 18. He that believeth_not, is con-
demned already; but he could not be at all condemned, if juſti-
fied from eternity.
4. Saint Paul expreffely affirms that the believing Corinthi-
ans were not once,but now we re juftified, 1 Cor.6. 11. Such were
fome of you, but ye are washed, but ye are fantified, but ye are
juflified in the name of the Lord Jefus, &c.
Secondly, I infer against them, that they are dangerously mi-
ftaken, in thinking that a Believer is righteous in the fight of God,
with the ſelf-fame active and paffive righteoufneffe wherewith
Chrift was righteous, as though Believers fuffered in Chriſt, and
obeyed in Chriſt, and were as righteous in Gods efteem as Chrift
himſelf, having his perfonal righteoufneffe made perfonally theirs.
by imputation. This is their fundamental mistake,and from hence
(tanju im ex æquo Trojano) iffues out a throng of fuch falfe and
corrupt deductions and confequences as thefe.
That God fees no fin in his children; that affliction and death.
are not proper puniſhments of fin to Believers; that all future
fins are already actually forgiven, as well as paft and prefent;that a
Believer muft not pray for the pardon of finne, but only for
the.
424
The Nature of Juftification opened. Serm. 19.
the manifeftation of it; that God loved Noah when drunk ;
Let when fo, and befides incestuous; David, when acting A-
dultery and Murther; Peter, when he was curfing and ſwearing
and denying Chrift, with as high a love of complacency and de-
light, as when converfant in the most fpiritual exerciſes of grace;
that all which God requires as a finners duty in the Cofpel, is to
believe that Chrift dyed abfolutely for him in particular; that
this is alone true Gofpel faith; and the doubting or questioning
this, the unbelief which the Goſpel ſo much condemneth; that
to argue our juftification from our fanctification, and gather aflu-
rance of Gods love from our love and fear of him, is a Legal
principle; that obedience to Gods Commandments is not pro-
perly a Believers debt, but that all the obligation which lies upon
him to holineffe, is only the voluntary expreffion of his love and
gratitude to God, not as what is due, but what is comely: And
laftly, (for I fhould be tyred to name all) that Chrift hath kept
the Goſpel-Covenant for us, as well as fatisfied the Law;
So that not only our Legal righteoufneffe is without us in
Christ our Surety, but our Evangelical righteoufneffe it felf
alfo.
Now to pluck up all theſe deſperate confequences by the root
there needs no more than a right understanding of the true and
proper notion, and manner of Chrifts redeeming us; it is not
by way of Solution, but of Satisfaction. Clearly thus, our caſe
to God is not properly that of debtors, but that of criminal Subjects.
Gods afpect to usward, not properly that of a Creditor, but that
of a Rector and Judge: The perfon Chrift fuftained, and the
part he acted, not in a ftrict fenfe that of a Surety, paying the
very debt in kind, and fo difcharging a bond; but that of a Me-
diator expiating our guilt, and making reparations to Divine Ju-
ftice another way than by the execution of the Law. And indeed
the very nature of a Law is fuch, as it is quite impoffible that the
obligation either of its threatning or command, fhould in a pro-
per fenfe be fulfilled, by any other than the very perfon threatned
and commanded; alius here makes aliud. If another fuffer
the penalty, the threatning is not fulfilled: Nor if another per-
forms the duty, the command; for the obligation as to punish-
ment lies on the perſon threatned, (noxa caput fequitur) and
that to duty on the perfon commanded,it cannot be fulfilled in
kind
Serm. 19. The Nature of Juftification opened.
4:5
ki d by another, but it ceafes to be the fame thrg, and be-
comes another th ng from that in the Cbligation; yet it may
beſuch another thing (and Chrifts Righteouf effe (both active
and paffive) really is tuch) as the Rector or Judge may accept
of with honour, and be fatisfied with, as if the very fame thing
had been fuffered and done jult in the fame manner, as the Law
threatned and commanded it.
That Chri hath paid not the idem, but tantundem, i. e. not
fulfilled the Law (as for us) in kind, but fatisfied it for us, is
moſt evident. For,
1.The Law obliged the finners perfon to fuffer; Chrift was
no finner,
2. All men to ſuffer, forafinuch as all had finned; Cheilt was
but one man,
3. The purishment due by Law was eternal; Chrit ft fered
but for a feafon, and is entered into his glory; thus Chrit paid
not the fame thing that was in the Obligation, but fomething e-
quivalent thereunto.
This being obtain'd, that the Lord Chrift hath Redeemed us,
not by way of folution, or diſcharging a Bond, by payment in
kind,but by way of fatisfaction,or making amends to the injur'd
juftice of theLaw:It follows from the reafon&nature of the thing:
1. That God pardons freely; we are not only beholding to
Chrift for fatisfying, but to God too infinitely for accepting
of any fatisfaction at all; he might have refufed it; he had done
finners no wrong if he had executed the rigour of the Law,
without hearkening to termes of Reconciliation. Quite contra-
ry, a Creditor doth not pardon the debtor, when the furety
hath discharged the Bond by full payment in kinde; the Debtor
is beholding indeed to his friend the Surety, but not at all to the
Creditor, who cannot refuſe to cancel the Bond; nay, it were
wrong and injuftice in him if he did.
2. That none hath or can have actual intereft in, or benefit
by this Redemption, but upon fuch termes as God and Chrift
have mutually compromiſed in, and agreed to, viz. the condi-
tions of the Gospel-Covenant above mentioned. See the anſwer
to the third quere.
1. The Reafon hereof is partly from God, the injur'd Law-
giver of the world; who feeing it was at his liberty to accept of
lii
fatif
426
The Nature of Juftification opened. Serm.19.
fatisfaction or no, hath of neceffity the right to make his own
termes, when, and how far forth, and in what manner and
method he will condefcend to admit the finner to the actual be-
nefit of Chrifts fatisfaction.
2. And partly too from Chrift; for as he is the moilns, of
Mediator between God and man, a friend to both parties; nay,
a perſon confifting of both natures; the offended, and offen-
ding, he is engaged neceffarily by vertue both of Office and
perfon, to efpoufe with equal tenderneffe of regard he inte-
refts of both parties; for he is really concerned in them both;
they are his concernments as well as theirs. True indeed, a
Surety that diſchargeth a Bond by full payment in kinde, he fu-
ftaines and beares only the perfon of the Debtor, minds only
his indemnity; doth what he doth upon his account, and for
his fake. But our great Mediator must confult not only our
impunity, but his Fathers, yea, and his own honour; and there-
fore las & ivas ese Bißnnor, get you hence all you that either yet
never did,or that do not now repent,believe, and conſcientiouſly
endeavour to obey; here's not the leaft jot of benefit for you in the
cafe you are in, from this Redemption: for how infinite foever
the merit of Chrifts fatisfaction is, it conferreth nothing actu
ally upon any perfon that hath not actually a Gofpel-claime
and title to plead it before God. The immediate effect at
ally refulting from Chrifts performance, is the procuring the
Goſpel-Covenant to be ratified by his Father, as a Law,where-
by finners upon the termes propounded, become reconcilable
unto God; actually it is of force to all that have, but to none
that want the conditions of it. Now the keeping this Gospel-
Covenant, God expects from us in perfon (though by the af
fiftance of his Spirit, which he hath promifed to give to them
that humbly and earnestly ask it of him, Luke 11. 1.) To af-
firme that Chrift hath kept the Cofpel for us too, is to utter
the moſt ſelf-contradicting blafphemy and abfurdity imagina-
ble; as if he could repent, or believe in himself, free
cept, or cancel our Obligation to obey the Moral Law, by his
own obeying it; as if Chrift had fo done all, that nothing re-
maines to be done on our part. Such (trange extreames do fome
men run into, that to avoid Juftification by works by an
djergba s dydoanî, Jare as cxtravagant on the other hand, think-
ex-
1
ing
Serm.19. The Nature of Justification opened.
427
ing the grace of God cannot be free, except the finner become
either a fenfeleffe ftatue, meerly paffive, or (which is yet worſe)
have a Writ of eafe to be quite idle, or (wich is werft of all j
a Licence to fin by Prerogative. Let the Apostles un yévoito
chaſtiſe this infolence. Rom. 6. 15. Shall we
Rom. 6. 15. Shall we fin because we
are not under the Law, but under grace? God forbid. If Chrift
had obeyed the Law for us in the fenfe of paying a debt, or
diſcharging a Bond, the Apoftles anfwer could not ftand, Rom.
3.31. Do we then make void the Law through faith? yea, we c-
stablish the Law. When a believer breaks the Law, he fins
(for finne is the tranfgreffion of the Law) nay, he cannot
break it wilfully, but he breaks the very Goſpel-Covenant (one
condition whereof is fincere obedience) and the guilt of that
fin lieth upon him unpardoned, untill by hearty repentance,
and freſh applications by faith to the blood of fprinkling (which
are the only Titles good in Law, the only Gofpel-claimes to
pardon) he hath fued out a new pardon (for actual Remiffion
is only of part fins, Rom. 3. 25.) according to the tenor of
the New Covenant, which is a perpetual Law of pardoning, re-
penting and believing finners, whomfoever, whenfoever, but as
fuch.
Neither was Chrifts fuffering like the Cancelling of a Bond,
a total diſcharge of us, from fuffering the penalty threatened
in the Law; we dye ftili, and afflictions are punishments fill.
True, indeed upon Chrifts fatisfaction made, God and he are
agreed, that a believing finner fhould not be punished with the
everlaſting deftructive penalty threatened (for whosoever be- John 3. 16.
lieves shall not perish) but they are not, that he fhall not be,
for he is, puniſhed with the temporal corrective puniſhments
of the threatening, as fickneffe and natural death; yet
even thefe (through infinite goodneffe fo ordering and difpo-
fing it) prove much more a benefit, than a penalty to a
believer.
Uſe 2. What cauſe have we then with the loweſt and
profoundeſt Humility, to adore the Majefty of the living
God?
Firſt, To adore his holineffe. Reverence those eyes of his,
that are purer than that they can endure to bekold imquity
Hab. 1. 13. Let this God be thy dread and awe. Dare not
Iii 2
to
Vſe 2.
428
The Nature of Juftification opened. Serm, 19.
to make a mock of fin; tremble at the horrid guilt and finful-
neſſe of the least fin; look upon it as an affront and treafon
againſt an Eternal Majefty, as worthy the Curſe of the
Law, and the wrath of an Almighty God, as that which could
not be expiated at a leffer rate than the blood of God, Alts
30.28.
>
Secondly, to adore his wifdome in finding out fuch a per-
fon to fatisfie his juftice as our Redeemer; Confider here,
that God could not fuffer, could not dye, Nay, could not
(properly) fatisfie himself; for it had not been a fatif-
faction to his juftice at all,but meer mercy; and fo no juftifica-
tion of a finner, but meer pardon, if the perfon fatisfying had
been only God.) Again, Confider that a meer creature could
never ſatisfie, as I before demonftrated, a meer creature
had perisht in the attempt, would have been overwhelmed
and crufh't to pieces with that infupportable load, the guilt
of fin, and the wrath of God. The perfon therefore that
muft fatisfie, muft neither be finite, nor infinite; neither
the creature, nor the Creator; neither God, nor man; yet
muſt be both. Here now, the understandings of men and An-
Rom.11.33.fee gels muſt have been tyred to all eternity,and loft for ever in a
alfo Eph. 1. 7, bottomleffe gulf of horror and amazement to finde out fuch a per-
8.fully hereun- fon.O the depth of the riches of the wisdome and knowledge of God!
Thirdly, To adore the infinite riches of his grace, Rom. 3.
24. in juftification; and here confider,
to.
1. God might have let man alone, feized the forfeiture;
as the Tree fell, it might have lain for ever; what obliged
God to accept of fatisfaction?
none
2. The Redeemer hath trodden the wine-preffe alone; what
ever was done in this fatisfaction, he did it; Of the peo-
ple there was
with him. The finner hath not the
Teaft hand in it,could not pay one, Chriſt paid every, to the utmoſt
farthing.
Thirdly, It was the Judge himfelf who contrived this way
to juftifie us, and it was at his coft, he gave his Son; herein
God commended his love to us, as Abraham once did his
faith to God, in that he fpared not his fon, his only begot-
ten fon whom he loved. So that if we rightly weigh it, it
will appear, that by how much the fatisfaction is the fuller,
t
by
Serm. 19. The Nature of Juftification opened.
429
by fo much the pardon is the freer; by how much his juftice
is the more, by to much too is his mercy the more glorified, and
ftill, ftill infinitely the more are we obliged.
Use 3. Confol. Here's unspeakable comfort for every hum-
ble, though doubting foul, every contrite fpirit that hungers and
thirts after righteoufneffe.
Firſt, Confider how full fatisfaction Chrift hath made; he is able to
Ufe 3.
fave to the utmoſt all that come to God through him; he is the
beloved Son in whom the Father is well-pleaſed; all pover is
committed into his hands; God hath exalted him to be a Prince,
and a Saviour to give Repentance, and Remiffion of
fins.
Secondly, Confider he inviteth thee as a finner to come in unto
this Goſpel-righteoufneffe, in the general tenor of his Procla-
mation, Whofoever believes, &c. If any man fin,we have an Ad-
vocate with the Father, &c. An whosoever, excludes none that
excludes not himſelf.
Thirdly, Confider, Chrift affures thee, (that art the perſon I
now speak to) he who is the Truth affures thee thou shalt be wel-
come: Matth. 11. 28. Come unto me all ye that labour, and
are heavy-laden, and I will give you reft, &c. This is your
very cafe: Heark, the Mafter call th you, will you not be of
good courage, and Go, when he faith Come! he that never yet
calt out any that came unto him, that never will, he faith fo him-
felf; Thou mayft believe him, he never broke his word yet, he
will not begin with thee, he cannot deny himſelf.
Fourthly,Confider thoſe ſtanding Monuments of Gods free ju-
Atifying grace that are on record in the Scripture. What hath been
done, may be done again: Nay, will be done again (in the cafe
we speak of) by the God that changeth not; God hath pardoned
as great finners; fee Ephraims cafe, Jer. 31. 18. fee the Corir-
thians example, 1 Cor. 6. 10,11. fee Pauls, 1 Tim.1.13. Who-
ever goes and doth likewife, fhall receive likewife; for Chriſt is
yesterday and to day, and the fame for ever.
Fifthly, Confider it is the very defigne of God in gi-
ving his Son, and of Chrift in giving himself to dye for us,
to juftifie fuch as thou art, Ifa.16.1. Lake 4. 19,20. Fer. 3.12.
1 Fehn -5.9.
Vfe 4.Exhort. First, To the Unconverted.
T
Use. 4
1)John 2. 1,2.
430
The Nature of Juftification opened. Serm. 19.
Use 4.
>
Use 4. Exhort. Let me then befeech finners not to love death;
Why should iniquity be your ruine? There is balme in Gilead
there is a Phyfitian there; Why are ye unwilling to be healed?
Turn ye, Turn ye, why will ye dye? Would it be a hard matter to
perfwade a condemned perfon to be willing not to be executed
were he not diſtracted? if having a pardon offered upon the eaſie
terms of confeffing his fault, and ferious promifing amendment,
he fhould bid the Prince keep his Pardon to himself; for his
part, he was in love with his chains, he would not be relea
fed, he would dye. Thou art the man whoever thou art that
neglecteſt Goſpel-grace; what fury and raging madneſſe is it that
thou art guilty of? Thy foul with all its eternal intereſts lies at
flake, and as if it were neither here nor thère, what became of
thee for ever, thcu despiseft the riches of Gods forbearance,
Rom. 2.4, 5. after thy hardneſſe and impenitent heart, treaſuring up wrath a-
geinst the day of wrath. Is it well done of thee finner?is this thy
kindneffe to thy own foul? is this thy thanks to thy Redee-
mer? How inexcufable art thou? thy felf being Judge, thou
canft not anſwer it to thy confcience, to thy God, with the
leaft colour or ſhadow of a reafon. God fends his Gofpel
proclaiming, Repent ye, and be converted, that
that your
finnes may be blotted out: His Minifters proclaiming,
We then are Embaſſadors of Christ, as though God did be-
Seech you by us; we pray you in Chrifts ftead be ye reconciled
unto God. Why dost thou hate thy foul, and fay I will not?
why wilt thou not? Is it becauſe it doth not concern thee?
or becauſe eternal life and death are trifles, fmall,little things,
not worth thy confidering? or doth any body hinder thee?
No, no, our Saviour gives the true account, Ye will not
come unto me that ye might have life. Let me entreat this
ſmall requeſt of thee for Gods fake, for thine own, take the
next opportunity, and fpend half an houre alone; let thy fpirit
accomplish a diligent fearch, purfue this inquiry to fome il-
fue; am I julified or no? if not, what will become of me,
if it ſhould happen (fometimes fuch things fall out) that Í
ſhould dye now prefently? I cannot promiſe my ſelf that I
fhall fee to morrow morning. Thus go on, and bring it to
fomething before thou leaveft; give not over till thou art not
only clearly convinced of, but heartily affected with thy
As 3. 19.
2 Cor. 5.
guilt;
Serm.19. The Nature of Juſtification opened.
431
guilt; not only to fee, but feel thy felf to be the man who art
undone without an interest in this juftification. Be in good ear-
neft; thou canst not mock thy God; and is there any wiſdome in
mocking and cheating thy own foul? What thou doſt, do it
heartily as unto the Lord, as for thy life, as one that
would not rue thy felf-deceiving folly, when it cannot be
recalled; and if thou art hearty and ferious in theſe re-
flexions;
1.Thou wilt deeply humblethy felf before the Majefty of the Judge
of all the earth, with that felf-abhorrence and confuſion,that be-
cofies one who feels himſelf (even himſelf being Judge) moſt righ-
teouſly condemned.
2. Thou wilt follicite and affail the Throne of Grace with all
rédoubled favours,and holy paffionate importunities of prayer and
fupplication, giving God no reft till he hath given thee his Spirit,
according to his own promife, Luke 11.13. Ezek. 36. 26, 27.
To help thee to performe the conditions of the Gospel-Covenant,
plead his own promife with him. Wrestle with him for a broken
and clean heart; for faith, for repentance unto life; for theſe
are not of thy felf, they are the gift of God, let him not go till
he hath bleifed thee with thefe bleffings in Chrift Jefus. This
will confound every finner at the day of Judgment, that when
he might have had grace; yea, the Spirit of grace for asking ; he
either asked not, or if he did, it was fo coldly, as if he were con-
tented enough to go without. Now if thou art in good earneſt,
God is I. ffure thee in full as good earnest as thou; he is ready to
meet thee; Try but once whether it be in vain to ſeek him;
all that ever tryed, found it good to draw near to God, and found
him eafie to be entreated; he ufeth not to fend the hungry empty
away. He that commands us to work out our falvation with far
and trembling, be it is that worketh in us both to will and to do of his
own good pleafur, Phil. 2. 12, 13.
Secondly, To them that are the children of God by faith in
Christ Jefus. Let me befeech them,
1. To walk worthy of God who hath called them to his King-
dome and Glory, to adorn their holy profeffion; take the Exhor-
tation in Pauls words, Col.2.6. As ye have received Chriſt
Feſus the Lord, ſo walk ye in him. Receive not this grace of
God in vain; the intereft of your comfort obligeth you thereunto;
hereby
432
The Nature of Juftification opened, Serm. 1 9.
Rom. 8.1.
John 15. 6.
hereby you will know that you know him, that you are in Chrift
Fefus, that there is no cand mnation to you, if you walk not af
ter the fleft, but after the Spirit; and herein will your Father
be glorified, if ye bring forth much fruit.
2. To live up to the comfort of their state; 1 John 3. 1. Te
are already the fons of God, it doth not yet appear what you shall
be. Who shall lay any thing to your charge? it is God that ju-
stifieth, who is he that condemn th? it is Chrift that dyed,
&c. Rom. 8. 33. Go eat thy bread with joy, and put on thy
white rayment, God now hath accepted thy works, Ecclef. 9.7,8.
I conclude this particular (and the whole difcourfe) with, the
happy effects and fruits of Juftification, which every Believer hath
as good a right and title to, as the Goſpel it felf, the Word of the
God of truth can give him, as I finde thofe fweet effects and con-
ſequences fet down in my Text, and the words next following it.
1. Being juftified by faith we have peace with God through our
Lord Jefus Chrift. 2. By whom alfo we have acceffe by faith in-
to this grace wherein we stand, and rejoyce in the hope of the glory of
God, 3. And not only fo, but we glory in tribulation, knowing that
tribulation worketh patience, 4. And patience experience, and expe-
rience hope, 5. And hope maketh not ashamed, becauſe the love of
God is shed abroad in our hearts by the holy Ghoſt which is given un-
to us.
Wherefore, the righteous fhall be glad in the Lord, and all the up-
right in heart shall glory, Pfal. 64. 10,
のののの​の​のののの​の​のののの​の​のののの
​THE
雪雪
​Serm. 20.
THE
BELIEVERS
DIGNITY and DUTY,
LAID OPEN,
In the High-Birth wherewith he is
PRIVILEDGED,
And the honourable Employment to which
He is called.
John 1. 12, 13.
But as many as received him, to them he gave pow-
er to become the Sons of God, even to them that
believe on his Name :
Which were born, not of blood, nor of the will of the
flesh, nor of the will of man, but of God.
N this Chapter, Chrift the principal Subject of the
Goſpel, is admirably and Seraphically defcribed.
1. By his Divintiy, as co-eternal and co-effen-
tial with the Father, verfe 1. & 2.
2. By his difcovery or manifeftation. 1. In
the work of Creation, ver. 3. 10. 2. In the work of com-
Kkk
mon
433
434
The Believers Dignity and Duty. Serm. 20.
}
mon providence, ver. 4.5, 9. 3. In the work of gracious pro-
vidence, he being in the world, and coming to his Church, as
our Immanuel, God incarnate, ver. 11. & 14.
3. By his entertainment; which was 1. Paffive; his enter
tainment was poor; the world knew him not, ver. 10. He was
as a Prince diſguiſed in a ftrange Country; the Church feighted
and rejected him, as Rebels do their natural Prince, ver 11.
And fuch entertainment Chrift meets with at this day, in
his Truths, Ordinances, Graces, Minifters, and his poor mem-
bers, &c.
Objet. Was not Chrift entertained by them? what elle
means their harbouring him at Capernaum, their flocking after
him admiring of him, feeking to make him a King?
&c.
>
+
Anſw. True, they entertain'd him for a while civilly and
formally upon ſelf-intereft but not ſpiritually by faving
Faith, Love and Obedience, John 6. 26. Matthen
II. 21, 23.
Queft. 1. Did Chrift find no entertainment at all?
Anfw. This rejecting of Chrift was not univerfal; fome did
receive him cordially, verfe 12. and were more graciouſly en-
tertained by him, ib. and this was his active entertainment, he
dignifying all who received him with the priviledge of Adopti-
on, ver. 12.
Quft. 2. How came it to paffe that fome received Chrift, when
the generality rejected him?
Anfw. Not from their own free will, or good nature, but
from the efpecial grace of God regenerating them, whereby
they were made able and willing to clofe with Chrift, whom
others (as likely, or more likely than they) being devoyd
of grace rejected.
And thus I have brought you to the Text, as it ftands in its re-
lative confideration.
or
In the words abfolute'y confidered, you have a fingular
commendatio of Lac mism of Faith. 1. From its nature,
a receiving o Chrift. 2. F.om its 100t, Regeneration, of
being b rne of God. 3. From its confequent or fruit, Adoption,
be gaveth.m power to be the Sons of God..
Paf
Serm. 20.
435
The Believers Dignity and Duty.
Paffing fundry uſeful points, I shall pitch only upon
that which comprehends the marrow and fubftance of both
Verfes.
Doctr. Every tru: Believer is a childe of God by Regenera-
tion and Adoption. They were born of God, and fo were
Sons by Regeneration; they had a great priviledge given them,
and fo were made Sons by Adoption.
In handling this excellent Doctrine, my work fhall be Expli-
cation, Confirmation, Application.
The Explication fhall be firft general; fecondly, particular.
That refpe&s the doctrine of Filiation or Sonfhip in general;
this the doctrine of Regeneration and Adoption in particular,
they being d ftin&t kinds of Filiation.
For the first in general, a Perfon may be a Son foure General Expl..
wayes.
cation.
A fourfold
2. Sonih'p.
1. By Creation; and thus, 1. The Angels, 76 38.7.
Adam, Luke 3. 38. 3. Chrift according to his Humine Na-
ture was the Son of God, Luke 1. 35. Not that Chrifts Hu-
mane Nature was a Son or a Perfon, left we make two Sons
or two Perſons in one Chriſt. And thus believers are
Gods Children, by virtue of their new and ſpiritual Cre-
ation.
2. By Generation; and this is, 1. Eternal or temporary;
eternal, as in Chrift, John 1. ver. 1, 14, 18. compare Ija.53. S.
Temporary, as in other men. 2. Natural or fpiritual; natural,
as in the Son of God, and the fons of men, though with
infinite difproportion; fpiritual, as in Regeneration, James
I. 18.
3. By contract of Marriage; and thús Jofeph was the Legal Or as fome
fon of Heli, Luke 3. 23. but the natural fon of Jacob, Mat, think,the legal
1. 16. And thus we are Children of God by marriage with Son of Jacob,
Chriſt his Natural Sonne; as Leah and "Rachel
both daughters of Ifaac by marriage with Jacob,
2. Cor. 11.2.
the natural Son
wer- of Heli.
See
4. By Adoption; which is, 1. External and federal, Exxod.
4.22. Rm.9.4. by virtue of external profeffion and Church-
member-fhip, Gen. 6. 1. compare Job 1.6. By Sons of God
in this laſt place, may be understood either Profeffors, or the
Angels. This Sonfhip may be loft, as is evident by the Jews
K kk 2
whe
436
The Believers Dignity and Duty. Serm. 20.
General Ap-
plication.
Part cular Ex-
plcation.
who are now cut off, Rom. 9.7, 8. & 11. ver. 15, 19, 20, 23,
31. yet fo high is this priviledge, that in compariſon of fuch
Adopted Children, Perfons without the Pale are called Dogs,
Matthew 15.26. 2. Adoption is internal and real, which
leads me to the particular Explication. Only, before I
proceed, let me fubjoyne a word of general Application, in two
Heads.
1. What comfort doth this ſpeak to every Believer, who
bears fo many indearing relations to God in point of filiation
and otherwayes! Relations, we fay, are minima entitatis, but
maxima efficacia: and if one endearing relation draw fo much
love, what wil all do? efpecially confidering God and Chrift
will be fure to fill every relation with love and grace; the
Church (and by proportion every true believer) is Chrifts
childe and mother, his brother and fifter, his Spoufe, body and
member, Cant. 5. 1. Matth. 12. 50. & 1 Cor. 12. 27. Yea,his
Childerot one way, but every way, by Creation, Regenerati-
on, Marriage, Adoption external and internal, how much
love may ſuch expect from Christ in every kinde? No wonder
Gods people are fuch gainers by their loffes and fufferings for
Chriſt, who is an hundred fold better to them in this life, than
all the relative comforts they part with for his fake, Mat-
thew 19.29.
I
2. How doth this by proportion, oblige us in point of reci
procal duty, who ftand in all relations of fubjection to God
and Chrift, as owing to him all the duty of a Creature, Ser-
vant Chi de, Subject, Friend, Wife, &c. and parti-
cularly, the duty of foure filial relations, as chi dren by Crea-
tion, Marriage, Regenerat on and Adopt on, both external and
internal!
>
I ſhall now proceed to the particular Explication: and
open,
Text.
1. The doctrine of Adoption, according to the order of the
2. The doârine of Regeneration; and remember we are
now fpeaking of internal and real Adoption.
Qift. 1. What is this Adoption?
Anf. It's confiderable; 1. For its name or notion.
the thing it felf
2. For
For
Serm.20.
437
The Believers Dignity and Duty,
For the first, The word (Adoption) is uſed but five times lts name.
in the New Testament, Rom. 8. 15, 23. & 9, 4. Gal. 4. §. &
Ephef. 1. 5. In the Original, its y'odería, as vouodecía, and
fignifies the putting or placing one for a Son. It's applyed to
other things befides man; thus we are faid to Adopt a name,
when we take a new name; to Adopt a Plant when we give it a
name, as Lyfimachus did to the herb Lyfimachia, and Arte-
mifia to the herb Artemifia; and thus one branch is faid to
adopt another by i oculation, according to the Poet, Ven rit
infitia, fac ramum ramus adoptet; which Metaphor, as it is
very elegant, fo it ferves to illuftrate the Nature of Adoption,
Compare Rom.11.24.
For the thing; Adoption is the acceptance of a stranger in- Its nature.
to the Relation and Priviledges of a Son. It was much in ufe
among the Romans; and was ratified by the Law of the chief
Magiftrate, and the approbation of their Pontifices or chief
Priefts; wherein great refpect was had to the ho ineffe and dig-
nity of perfons (whence a Patric an might not adopt a Plebei-
an, &c.) left the dignity of the Adopter thould be ftain'd by
the meanness of the Adopted: There was alfo great care uſed to
prevent all fraud on the part of the Adopter or the Adopted.
Thus our Adoption is ratified by the Law and gracious fentence
of God the Father, and by the Approbation of God the Son
our High Prieft; without any fraud on Gods part, or any re-
flection on the dignity of God, and the ho ineffe of Chrit;
though in this gracious act thofe two most glorious perfons
toop infinitely below themfelves. Thus Mofes was the ado-
pted fon of Pharaohs daughter, Exod. 2. 10. and Esther was
the adopted childe of her coufin Mordecai, El her 2. 7. both
which illuftrate Gods fingular grace to us, who are before A-
doption Captives, flaves, and loft creatures. By effectual voca
tion we are tranflated into a twofold ftate.
1. Ablolute, namely a state of fanctification and glorifi-
cation.
2. Relative, namely a state of Juftification and Adoption ;
in which last upon our believing, we are by Gods gracious Sen-
tence, accepted into the number, and have a right to all the
Priviledges of the Sons of God. Adoption then is our Rela-
tive flate, which puts no real worth in the Adopted, though
438 The Believers Dignity and Duty.
Serm. 20.
Corollary.
it preſuppoſe an abfolute ftate of holineffe, and a double act. 1.
Of free grace, on the Adopters part. 2. Of faith, on the part of
the adopted.
From all hath been faid about the Nature of Adoption, note
thefe following Corollaries.
1. Hence it follows, that Adoption prefuppofes effe&tual vo
cation, Regeneration, Faith, Juftification, and Reconciliati-
On, which are (as it were) its fecondary foundations; compare.
Rom. 8.30. 5. ver. 1. & 2.
2. Hence it follows, that Believers expect heaven by a dou-
Befides a Title ble Title. 1. Of Redemption. 2. Of Adoption. See both toge-
of Marriage ther, Rom.8.23.
Joynture.
3. This fhews how Chrift is applyed in Juftification, name-
ly as a fountaine and garment: how in Adoption, namely as
an elder Brother, and Prince of Salvation
Hebrews 2. ver.
10, II, 12.
>
4. Hence its evident, our Sonship far excels Adams filia-
tion. He indeed was Gods Son by fimilitude and dependance
but not by ſpecial union and communion with Chrift the Natural
Son of God, as we now are, Gal. 4. ver. 4,5.
5. Hence we have the true reaſon, why Gods Name is called
upon us (Jerem. 14.9. & 1 John 3.1. compare Gen.48. 5,6,
16.) as well as called upon by us, I Pet. 1. 17.
6. This fhews why we are in an eſpecial manner of Gods
Houfhold, Eph. 2. 19. not as Baftards, Sojourners, Borders,
Hirelings, Slaves, Exod. 12. 45. Judg. 11.1, 2. Heb. 12. S.
but as his honourable Servants, his Spouſe, and his A-
dopted Children. Compare 2 Sam. 9. 7, 11, 13, & Eft-
her 2.7.
Queft. 2. Wherein doth Divine Adoption differ from
and excell Humane adoption? This Head is a powerful
motive.
Anfw. 1. In its properties. 2. In its Priviledges: both
which concurre in the ſubſtance, but are diſtinguiſhed here
for Doctrines fake.
fake. The Properties of Adoption are
The properties foure.
of Adoption
1. It's a precious Relation, coft as much as our Redemption,
an infinite price; compare 1 Pet. 1. 18, 19. Gal. 4.4, 5. al-
lude to Acts 22. 28. with a great fumme Chrift obtain'd us this
Freedome.
2. Its
Serm 20. The Believers Dignity and Duty,
439
2. It's an high and honourable Relation. Every Believer is an
High-borne Perfon; and as his Birth, fo his Adoption is high,
even as high as heaven, John 1. 12, 13. It's honourable to be
the Son of a King, much more to be the Son of God; to be
Gods Servant, 2 Sam. 7.5, 8. (Witneffe Theodofins the Em-
perour) much more to be Gods Son, 1 John 3. 1. The ho-
nour of Sonſhip ever rifes or falls with the honour of Father-
hood.
This fecond property flows from the firft. That which is pre-
cious muft needs be Honourable, Ifa. 43. 4. Whence the
fame word fignifies both preciouſneffe and honour, compare
Pfal. 45·9.
3. It's a free Relation. It's free, 1. In an active fenfe,
making its ſubject free, Gal. 4.7. A flave adopted, is by that
aft made a Free man. 2. In a paffive ſenſe; and firſt as to the
Adopter, who is not moved by any thing in the Creature, to
beftow this high favour, Ephef. 1. ver. 4, 5. God adopts not
out of neceffity, but liberty; who can compel or neceffitate
hin? not out of indigency (he had a Natural Son, and many
created Sons, who were very like him, and liking to him)
but out of redundancy of goodneffe. 2. In a paffive fenfe its
free alſo as to the adopted, without, yea, againſt their defer-
vings. We may all with fhame take up the words of Mephi-
bifheth, 2 Sam. 9. 8. 19. 28. This property flows from the
two former; that must needs be freely given, which is fo preci-
ous and honourable. None is worthy to be the Son of God,
but on y the Natural Son of God. He that cannot deſerve a bit
of bread, much leffe can deferve this Divine Relation; we de-
ſerve an hellish, not an heavenly Sonship, each of us being by
Nature children of Belial.
←
4. It's a permanent Relation. Once a child and for ever
fo.. Jahn 8. 35. A Servanr, a created Son, a Natural Son may
fometimes be turned out of doors, witneffe the Angels, and
Gen. 21. 10, 12. But an adopted Son is never caft of, Pfalme
89. 26, 30, 33, 34. and that upon the following ac-
counts.
1. From the freeneffe of Adoption; God chofe them not for
their well-defervings, nor will he reject them for their 'Il-de-
fervings; if unworthineffe foreſeen, did not hinder the pur-
pole
קר
440
NN
The Believers Dignity and Duty.
.
Serm.20poſe of Adoption, then unworthineffe prefent fhall not hinder
the compleating of Adoption; and thus the fourth Property
flows from the third.
2. Divine immutability is engaged in the Covenant of grace,
of which Adoption is one great Branch. Compare Rom. 9. 4.
11.29. & Heb. 6. 17, 18.
3. If any thing unchild them, it must be their Apoftacy:
But,
1. They can fall no further than their Father per-
mits.
2. Fall they never fo foully, he can mend and recover them
as he pleaſeth.
3. He will never permit them to fall finally and totally, Jer.
32.40. And what Parent would caft off a fon, had he this pow-
er over him? We never caft off a childe unleffe incorrigi
Deut, 21.18,19 ble; but to our heavenly Father no childe is incor-
20.
rigible.
>
2. Divine Adoption differs from, and excels humane, in
The Priviledge its Priviledges, as well as in its Properties.
of Adoption.
Likeneffe to
God.
The General Priviledge is, Likeneffe to God. All Gods a-
dopted Children bear their Fathers Image, as Gideons Brethren
1. In holineffe.
And i.In ho- d'd his, Judg. 8. 18. They are like God,
lincffe.
2. In dignity.
2.
In dignity. In holineffe; as Chrift beares their Natural, fo
they bear his Spiritual Image. Compare Heb. 2. 7. & Rom.
8. 29. Their principles and actions prove them the children
of their heavenly Father, Matth. 5.45. This one truth un-
childs moft Profeffours, who look not at holineffe as a Privi-
ledge with Machiavels Prince, they like the fhew of vir-
tue
but fly virtue it felf as a burthen: Such bewray themfelves
to be Baftards; but let genuine children remember, that holi-
neffe is not only a duty, 1 Pe. 1. 14, 15, 16. but alſo a preroga-
tive, Exod. 19. 5,6. & 1 Pet. 2. 9. Many hope to be like
God hereafter, who affect not to be like him here; but genu-
ine Sons affect the one, as well as they hope for the other
1 Job. 3.2, 3. The hope of the former, will at fartheft dye with
themſelves, Job 8. 13, 14,15,
تریج
II, 20.
Next, Gods adopted children are like him in Dignity. This
Dignity appeares,
Which appears
1. In their Titles.
2. In
Serm. 20. The Believers Dignity and Duty.
441
2. In their Offices.
3. In their Dominion.
~
1. In their ri-
In their Titles, they are called his trea'ure, Exod. 19. 5. his
jewels, Mal. 3. 17. his firft-fruits, and holineffe to the Lord, tles.
Jerem. 2. 3. Heires, Gal. 3. 19.- firft-born Heires, Heb. 12.
23. compare Deutr. 21. 16. yea,jöynt-heires with Chrift, Rom.
8.17. each of them having right to, and poffeffion of that In-
heritance which hath no Corruption, Succeffion Di-
vifion.
1. No corruption, 1 Pet. 1. 4. It's not corrupted by out-
ward principles, as fire, violence, &c. Nor by inward prin-
ciples, as fin and other faints which defile; or prutribility, as
the best things here below, are from their own or their fub-
jeas innate principles, Ifa. 29. 14. 1 P.t. 1. 18. compare
Fames 5.2.
2. It hath no Succeffion; the Father and Children alwayes
living upon the fame Inheritance; whence, as Chrifts Frieft-
hood fo their inheritance is unchangeabl:, Hebrews
7. 24.
>
3. It hath no Divifion; for every Heire enjoyes the whole,
God being infinite and indivifible: as every eye enjoyes the
whole Sun, &c. Hence there will be no occafion of jealoulie
or quarrelling among the Brethren; for, let others have ne-
ver fo much, I fhall not have one jot the leffe. To his Ifa-
acs, his Heires, his Conquerours, God gives his all; not
half (with Abashuerus and Herod) but his whole Kingdome.
Compare Gen. 35.5. & 2 Chron.21.2. Rev.21.7. It's other-
wife with Heires and Wives here below, because their inte-
refts are divifible, Luke 12. 13. Gen. 30. 15. Ở 1 Sam.
1. 6, 7.
2. In their
Their Dignity appeares, 2. In their high Offices. Like
Chrift their Head, they are Gods anointed ones, 1 John 2.20, fices.
27. and that to a threefold Office, Prophetical, Prieftly,
Kingly, Pfalme 105.15. Revel.1.6. Where the Prophetical
Office is not mentioned, probably upon this account, becauſe
included in the Prieftly Office. The firft-born in every Family
were typical Kings, Priefts and Prophets, Exodus 24. 5. which
therefore were the Birth-right of Reuben, who by his fin for-
feited the Government to Judah, the Priett-hood to Levi, and
LII
the
442
The Believers Dignity and Duty. Serm. 20.
3.In their Do-
minion.
Second branch
the double portion or inheritance to fofeph, 1 Chron.5.1, 2. fee
Numb. 3. 45. But Gods adopted ones fhall never forfeit their
Unction.
Their Dignity appeares, 3. In their Dominion; and this by
five particulars.
1. By their Minifters or attendance, an heavenly Guard,
Heb. 1. 14.
2. By the extent of their property, they are Lords of all,
I Cor. 3. 21, 23. Compare Pfalme 8. Their Title is as good,
as large, they holding all in Capite, which is the worst Title a-
mong the Sons of men, but the best among the Sonnes of
God,
3. By their Right, and pure uſe of all, Tit. 1. 15. Zob
5. 24.
4. By the benefit and advantage redounds to them out of all,
Rom. 8. 28. There's no creature but owes homage, and payes
Tribute to thefe Lords. A Saint gets more good by other mens
eftates, than the Poffeffours themselves. The first-fruits, and
fat of all, come to thoſe who are the first fruits of God and of
the Lamb.
5. By their immunities. Kings children have great immuni
ties, Matth. 17.25, 26. but Gods children have all immuni-
ties, being priviledged from the hurt of every thing, Luke 10.19.
Rom.8.35,38,39.
This for the Explication of the firft Branch of the Doctrine:
of the do&rine. The fecond Branch is, That every true Believer is a child of God
by Regeneration.
Explication.
The Name.
I fhall firft explain this Head; then prove and apply both to-
gether.
Queft. What is Regeneration? Here I fhall endeavour to
open,
First, The Name.
Secondly, The Thing.
The Name is neveria. It's ufed but twice in the New
Teftament, Matthew 19. 28. & Tit. 3. 5. haply in ſeveral
fenfes; the one glorious, the other gracious. Yet both may ve-
•ry well be underflood in a gracious fenfe; and fo in the former
place Judas is excluded, as having no hopes of a glorious Seffi-
on, becauſe he wanted a gracious Regeneration.
Its
Serm.20.
443
The Beltevers Dignity and Duty.
Its Synonima's in Scripture are very Emphatical. Thus its
called a quickening, Ephef. 2. 1. a formation, Gal. 4. 19. a
Birch, John 3. 3, 8. a Baptizing, Matth. 3. 11. a renewing of
the minde, Rom. 12. 2. a new heart and fpirit, Ezek. 36. 26.
that being renewed by faving knowledge, this by faving grace;
a new creature, which is the product of Omnipotency, 2 Cor. Gal.6.15.)
5. 17. The new man, it renewing the whole, Ephef. 4. 24. and
the Divine Nature, in respect of its tranfcendent excellency,
2 Pet. I. 4.
For the thing it felf; Regeneration is taken, 1. Abfolutely, The thing,
and fo it's really the fame with effectual vocation, both which
are either active or paffive; that in Relation to the party Re-
generating and cailing, this in reference to the party Regene-
rated and called. 2. It's taken Relatively; and fo it's the foun-
dation of our first Filiation or Sonihip, whereby we are begotten
Sons: Generation is the foundation, as of humane, fo
alfo of Divine Filiation; and as by faith we are adopted Sons, fo
by Regeneration we are begotten Sons.
Queft. What is Regeneration?
Anfw. It's the production of a new and ſpiritual being, by
the Introduction of a new and fpiritual forme. As therefore Its nature.
Ifaac before generation, was a non entitie in nature; ſo every
child of the promiſe before Regeneration, is a non entity in
grace, 1 Cor. 13. 2. Gal. 6. 3. and as in Generation there is a
formation, or the introduction of a new forme, which gives
being, diftinction and operation; fo is it likewife in Regenera-
tion, Gal.4.19. This forme is nothing else but truth of grace in-
fufed. 3. As in nature the corruption of one thing is the Gene-
ration of another; fo in grace, the corruption of the old man,
is the Generation of the New, Rom. 6.4, 5, 11. And laftly,
as in natural Generation no forme is introduced but by various
preparations and previous difpofitions; fo in Regeneration,
much Legal and Evangelical preparation ufhers in the New Birth;
which preparation confifts efpecially in Conviction, Illumi-
nation, &c.
The Nature of Regeneration will appeare more diftinctly, by
comparing it more particularly with natural Generation; and The termes of
1. In the termes of conveniency or fimilitude. 2. In the terms conveniency.
of difference or diffimilitude. They agree, 1. In the cau-
L112
fes®.
444
Serm. 20.
The Believers Dignity and Duty.
fes.
2. In the manner of production. 3. In the matter pro-
duced. !
+
For the firft; in both there is, 1. A principal caufe and
thus God is the Regenerate mans Father, witneffe the Text,
Ifa. 6.9. & Heb. 2. 11, 13. the Church is his Mother, Gal. 4.
26, 27. 2. There are fubordinate and inftrumental caufes; fuch
are Chris Minilters, who are therefore fometimes called Fa-
thers, 1 Cor. 4. 15. and fometimes Mothers, Gal. 4.19. Com-
pare 1 Thej. 2.7. 3. The conftitutive caufe; a feed, which is
partly material, namely the Word, 1 Pet. 1. 23. partly fpiri-
tual, the influence and efficacy of the Holy Cholt, John 3. 5.
without which the material feed or letter is ineffectual
2 Cor. 3. 6.
2. They agree, 2. In the manner of production. In both
there is,
1. A conception; Chrift fpiritual (as well as perfonal) is e-
ver conceived by the power and overshadowing of the Holy
Ghoft. This holds true in other Generations, Matth. 13. 23.
unleffe the feed of the Word be received and retained, there
can be no new man, no good and honeft heart.
2. There is a formation. Gods Art is wonderful in the for-
mation of our outward man, Pfalme 139. 14, 15, 16. but far
more ftupendious in the formation of our inward man, Gal. 4.
19. which is no mean part of the mystery of godlineffe, 1 Tim.
3. IS.
3. Quickening, 1 Cor. 15. 36. Eph.2.2.Gal.2.20.which is per-
ceived by fpiritual motion.
4. Longing. Sometimes the Parents long, fometimes the
childe; here both Parents and childe; How doth God, Chrift
and his Minifters long for the natural mans converfion? Ezek.
18.23. Luke 12.34. Phil. 1. 8. Never did a teeming woman
long more for fruit, or deliverance, than theſe do for a new-
born babe in Chrift. I, but this is not all, the Babe himself
longs alfo, 1 Per. 2.2. Compare 2 Cor. 7. 11.
5. Travaile with paine. Oh the pangs of our fpiritual Mo-
thers, Gal. 4. 19. do not increase them by fticking in the birth!
Hofea 13.13. Compare 2 Kings 19. 3. Oh the feare and dan-
ger of mifcarriage, both before and after this fpiritual chil-
ding ! Gal, 4, 20, 11. &1 Thef. 3. 5, and in this miſcarrying
age,
Serm.20. The Believers Dignity and Duty.
445
age, how frequent is the curfe of Ephraim? Hofea 9. 13, 14.
But is the Babe exempted from paine, forrow and danger? In
no wife. Every new-born babe comes crying into the world:
The New, as well as the Old Creation, travails with paine,
Rom. 8. 22, 23. The foundation of the fecond Temple, is e-
ver laid in weeping, Ezra 3. 12, 13. and God ftill layes the
beames of his Chambers in the waters, &c. Pfalme 104. 3.
Each of theſe may be a tafle and touch of our new-birth; and
prove the greatest part of Profeffors to be in an unregenerate
eftate.
3. They agree in the Subject produced, the new creature
with new actions and new Priviledges. As in Generation, ſo in
Regeneration, there is,
I. A new nature with new principles, 2 Cor. 5. 17. Gal. 6.15.
In Generation there is ftill the fame first matter, but under ſeve-
ral and fucceffive formes; and when ever a new forme is intro-
duced, the Subject is called new: fo in Regeneration, Old things
paſſe away, behold all things b. come new, ib.
2. There are new actions or operations, 2 Cor. 4. 16. &
Ephef. 4. 22, 24. There's a new eye, a Circumcifed eare, a
fpiritual tafte, appetite, language, motion, &c.
3. And lastly. There are new priviledges. According to the
degrees of Generation the degrees of Priviledge vary; a plant
hath higher Priviledges than an Element, a beaft than a plant,
and a man than a beaft: But how tranfcendent are the preroga-
tives of the new man? Heb.12 22.---24. See more of this Head
in the Explication of Adoption.
Next follow the termes of difference or diffimilitude, which The termes of
may be aplyed to each of the Heads of Agreement, the fe- difference.
cond Birth far excellin the firft Birth, even in thofe Termes
wherein both agree. But I paffe that for brevities fake, and
fhall content my felf to note the difference of both Births in four
Properties. And,
1. Regeneration is rare: As few men are generated in com-
pariſon of all other creatures, fo few perfons are new_borne,
in compariſon of thoſe who are borne: No more are Regene-
rated, than fhall be faved, and thofe are but few in comparison,,
Mat.7.14. compare Luke 13.23.
2113
2. It's
446
The Believers Dignity and Duty. Serm. 20,
of
2.Its far more fecret than the natural birth;compare Eccl.11.5.
John 3. 4, 9. Joh. 3.8. & Colof. 3.3. Whatever Solomon might underſtand
Generation,both he and every man elfe is very purblinde in diſ-
cerning the nature of Regeneration; nor could the wifeft or the
holieſt (excepting Chrift) ever fathom either the myſtery of ini-
quity, or this mystery of godlineffe.
3. Regeneration is conftant and progreffive; once born, and
ever born; once born, and always bearing. Its like the Gene-
ration of the Son of God, who was begotten from eternity, and
is ftill a begetting, Pfal. 2. 7. Hebr. 13. 8. In natural Genera-
tion, fooner or later, death marrs the birth; but its other-
wife in Regeneration, he that is born again fhall never dye;
the foul and body may part; but Chrift, grace and the foul fhall
never part.
4. Regeneration is ſpiritual; the very foul it felf is carnal, if
compared to the Spirit of Grace communicated in Regenerati-
on, Zech. 12. 10. John 3. 6. The grace of Regeneration,though
but a quality, far exceeds the most refined ſubſtance, humane or
angelical, as is evident in the Apoftate Angels, who by their loffe
of holineffe became Fiends and Divels; yea, worſe than
nothing.
This for the Explication of the termes in general, and in parti-
Proof of the cular. I proceed to the proof and demonstration of the doârine;
In the management whereof I fhall need to go no further than my
Doctrine.
tion are di-
Text.
1. Adoption And First, It will appear from the Text, that the Sonſhip by
and Regenera- Adoption and Regeneration are diftinct filiations, though never
feparated as to the fubject; for whoever is a Childe by Adoption,
is alfo a Childe by Regeneration, and contra. That they are di-
ftinct filiations is evident
ftin&Sonships.
1. Becauſe they are noted as diftinet; ver. 12. & 13.
2. Their foundations are diftin&t; the one is of gift, and by
actual faith; the other is of birth. There's a wide difference be-
tween vid, applied to Adoption, and evra, which expreffes
Regeneration; compare Matth. 2. 1. Foh. 1.2. 14. & Gal.
4. where both words are joyned together. An adopted perfon
is made a Son; but he is not born a Son as to the Adopter. Its
evident then theſe two relations are diftinct.
4.
Secondly,
Serm.20.
447
The Believers Dignity and Duty.
3
2. Believers are
Secondly, It appears alfo from the Text, that every Believer is
a childe of God by both thefe filiations; Namely, by Adoption Gods children
and Regeneration. The former is evident, becauſe Believers by both.
are dignified with a fonſhip which follows as a priviledge upon "On.
their faith, and that by deed of gift, which can be no other than
the Sonſhip of Adoption; for the Sonfhip of Regeneration pre-
cedes actual believing. The fecond is as evident; for they who
are born of God muft needs be Sons by Regeneration, as he that
is born of man, is a Son by Generation: But Believers are ex-
preffely faid to be born of God, as is evident by comparing both
the Verfes of the Text, and therefore are Gods Sons by Regene-
ration as well as by Adoption.If you ask further, Whence it is that
Believers are Sons of God by this double filiation; the Text
holds forth a foure-fold ground, partly explicite, and partly im-
plicite.
Διόπ
The first ground is free-grace; Adoption is a gift therefore not
deferved; Regeneration cannot be deferved; 1. Becauſe all
merit is impoffible to the creature ; 2.
Becauſe before Arbл.
Regeneration the creature was in a ſtate of Corruption;
and what can a corrupted creature deferve but wrath and
curſe ?
The fecond ground is Chrifts merit,whence probably the beſtow-
ing of the priviledge of Adoption is fingularly attributed to Chriſt,
becauſe he purchaſed our Adoption as well as our Regeneration,
Ephef.1.5. Tit.3.5,6.
The third ground is Divine glory, which is the end of all Gods
Works much more of fuch gracious Difpenfations as
are Regeneration and Adoption, Ephef. 1. 5, 6. Iſaiah
43.21.
>
The fourth ground is encouragement unto faith by the favours
and privileges vouchfafed unto Believers, 1 Tim.1.16.And theſe
are more implied than expreffed in the Text, yet flow naturally
enough out of it.
J
1. Of Information: About the fad condition of all unbelie-
vers,by rule of contraries. Are all Believers Gods children,&c?
Then no unbeliever is a childe of God either by Regeneration or
Adoption Not by Regeneration, as having no life of grace,
which initially infufed is the new birth. And hence every unbe-
liever is,
First,
Uſe 1
448
Serm.20.
The Believers Dignity and Duty.
11f: 2.
Firſt, A dead man, as dead in Law, Joh. 3. 18. dead in fin,
Ephef. 2. 1. dead under wrath and curfe, Joh. 3. 36. Gal. 3.10.
compared with Gen.2. 17. dead in expectation and fear
Hebr. 10. 27. Whoever hath not a part in the fecond
Birth, fhall be fure to have a part in the fecond
Death.
Secondly, Unbelievers being not children of God, can expeſt
nothing from God as a Father. Now the state of unregeneracy
excludes them from both filiations; for unleffe God be a Father
by Regeneration, he will be no Father by Adoption. Nor can
unregenerate perfons be children by Adoption becauſe they have
no faith. Hence they are Orphans, and fo helpleſſe; for God
will be no Father to fuch fatherleffe Children. But are they alto-
getherfatherleffe? No vetily; therefore
Thirdly, They have woful parents; namely, fin and diſobedi-
ence, Ephef. 2. 2. wrath and catfe, Ephef. 2. 3. & 2 Pet. 2, 14.
and laftly, Satan, Joh. 8. 44. who is alfo their God, 2 Cor. 4. 4.
as God is the Believers Father. Oh miferable wretches as defti-
tute of an heavenly Father; and more miferable as the woful
children of moſt hellish and curfed Parents,who have nothing to
make over to them but fin and cutfe,and that they will do with
vengeance.
2. Of Humiliation: And that not only for profane Efau's
who defpife their birthright; nor only for barely nominal and
foederal children, Deut. 32. 5, 19. compared with 1 Cor.7. 14.
but even for fuch as groundedly call God Father, yet carry not
themſelves as children to ſuch a Father. They are children of the
greateſt, wiſeſt, and moft Ancient King, (allude to Ifa.19.11.)
yet walk not up to their principles as Regenerate Sons, nor up to
their priviledges as Adopted Sons, as is evident by the following
particulars.
1. They think not of, rejoyce not, glory not in, nor walk
up to the dignity of Divine filiation; but are mean-spirited, and
fink almoſt at every difficulty, Ifa. 49. 14, 15. the natural Son of
God did not fo.
2. They are palpably worldly, as if they had no Father to
care for them, no hope nor portion but in this life,
Jerem. 45. 5. Matth. 6. 28, 30. That worldlineffe which
reigns in Natural men, tyrannizeth too often in Regenerate
men.
3. They
Serm. 20.
449
The Believers Dignity and Duty.
3. They behave not themſelves as Brethren of Chrift, and as
Children of one Father; compare Hebr. 2. 11. with Ephe. 4.
ver. 3. to ver. 6. & Malach. 3. 10. How do Brethren fall out
by the way? how great is their difference, when the matter of cif-
ference is fo little? what quarrelling about the hedge, when both
agree about the inheritance: We all profefle to believe the holy
Catholick Church, yet minde not the Unity of the
Church; but rather the promoting of a party and faction in the
Church, to the. fhame of Religion, the fcandal of the
weak, who by reafon of our differences are puzled which way
to chooſe) and the opening of the mouth of the enemy. May we
not justly feare (as one notes well) that the neglect of true
Religion, and true Catholick unity is making way for Atheiſme, of
for Popish Catholick unity?
Use 3.
Exhort. and
Vero
3. Of Exhortation: And first, unto ftrangers; fecondly, 1.
unto children.
For the firit, Art thou an Alien? Oh never rett till thou get
into a ſtate of Sonship; and to this end,
I.
Be convinced of thy Orphanhood, and hellish Filiation.
2. Make good thy effectual vocation, juſtification, and
reconciliation;this is done outwardly by confciencious attendance
on the Ordinances; inwardly by the ſpiritual Baptiſme and faith
Gal.3. ver. 25.to ver. 29.
Secondly, If thou be a childe of God, then
Unto ftran-
gers.
2. Ulato chil
1. Evidence thy Sonship; this is done by evidencing thy voca- dren.
rion, 2 Pet. 1. 10. and is neceffary. First, In order to Gods glo-
ry. Secondly, In order to thy duty and comfort. Thirdly, In
order to others converfion and edification; neither of which will
proceed to purpoſe, without fome comfortable evidence of thy
filiation.
2. Carry thy felf as a child of God.This will blow up the fire of
grace,light the candle of comfort, and beam forth in thy conver-
fation to the conviction, converfion and edification of others.
To this end; Firft, Honour thy Father, M.l. 1. 6. acknow- Directions.
ledge and teftifie his dignity and excellency. This do,
1. Negatively; take heed of dishonouring God paffively,by o-
miffion: What childe can fee or hear his father wronged? or con-
verfe needlefly with difhonourers of his father? 2 Cor. 6.
17, 18.
Mmm
2.Affirmatively;
450
The Believers Dignity and Duty. Serm.16.
2. Affirmatively; dishonour not God actively by commiffi-
on, as David, Peter, and others did. How many, not only
Bastards, but genuine Children are either afhamed of, or
fhame to their heavenly Father? efpecially in evil com-
pany.
Secondly, Obey thy Father, i Pet. 1. 14. this flowves from
the former, and is part of the honour Children owe to
their Parents, (Ephef. 6. 1, 2. Colof. 3. 20.) and much more
we to our heavenly Father, Hebr. 12. 9. whofe commands
are all of them fo holy, equitable, profitable; compare 2 Kings
5. 13.
Thirdly, Imitate thy Father, Ephef. 5.1, 2. This flows from
both the former; and by it we do both honour and obey God.
Children are apt to follow their Parents in Naturals, in Civils,in
Morals; and if we be Gods children, wee muſt walk not only
with him, but alſo like him, 1 Job. 4. 17. & 2.6. Efpecially
imitate God in endeavouring to bring many to glory, Hebr.2.10.
Our imitation of God is a great part of our following the Lord,
- Ephef. 5.1, 2.
Fourthly, Submit to his chaftiſements, Hebr. 12.7. As
afflictions,piouſly born, are evidences of our Sonſhip, ſo the ho-
ly, humble, and fruitful bearing of them, is our duty as
Children.
·
.*
Fifthly, Depend univerfally upon Divine proviſion and pro-
tection; cafting all thy fears, cares and burdens upon thy Father,
Matth. 6. 25. & 1 Pet. 5.7. Pfal. 55.22. Faith is both the mo-
ther and nurfe of Adoption. Be not worse than thy own Child,
who can live without carking upon thy fatherly love and pro-
vidence.
...Sixthly, Abound in filial affections; as love, delight, and fear
to offend thy Father Thy fin is exceedingly aggravated by the
dignity of the party offended, and offending, (as well as by Gods
fingular love to thee). Lov. 4. 3, 13, 22, 27. &.21.9l God may
well fay to thee, Et 14 fiti Bondioko moi sur quouiterą ybodia,
Seventhly, Wait and long for the perfecting of thy Adoption,
RM. 8. 23311 Flere below, children cannot without impiety de-
fire and long for the full inheritafice, bak
};
MaNi arpno 3
Tim M
grab fed car vilunsq)
Filins
Serm 20. The Believers Dignity and Duty,
45
no son Filims amie digik, patrios inquirit in anHÒS. 25
ebus ALI
But its otherwife with heavenly heires, who could have no in-
heritance unleffe their Father lived, who inherit the whole roge-
ther with their Father; yea, their Father is their main inheritance,
allother Gomforts being but acceflory
4. Of Confolation, to Gods children, for the effectual
application of which comfort, two things are very confi-
derable.
First, The grounds of Confolation.
Use 4.
mo Secondly, The tryals and difcoveries of our filiation whereby
we may be affured of our right to, and intereft in thefe comforts.
The general ground of Confolation,is our filial,priviledges; which Filial privi
ledges are.
are more particularly.
1. Fatherly affections, which for tenderneffe and vehemency,
are called mothers bowels, Ifa. 49. 15. As a Father God pities
his children, Pfal. 103. 13. and fpares them, Mal.3.17 Parents
bowels yearn moft towards their weakest Children; and fuch a Fa-
ther is Chrift, Matth. 13. 20. We pity a Childe that is poyfored,
not fo a Serpent to whom poyion is natural. If thou favour mor
thy felf in fin, God will favour and pity thee becauſe of thy very
infirmities, Hebr.4.15.
12. Fatherly provifion; God will never fall under the fonte af
perfion of being worfe than an Infidel, which he blamesfo much
in unnatural Chriftians, 1 Tim. 5. 8. This priviledge Relates
to the neceffities of Gods Children. Its well obferved by a Mo-
dern Writer, To have no neceffity at all, is Gods fole priviledge;
To have neceffities immediately fupplied, is the happineffe of glo-
rified Saints To have neceffities mediately fupplyed, is the
comfort of Saints on earth; To have receffities without any fup-
ply, is the mifery of the damned. Now Divine provision under-
takes for all thefe fupplies,mediately here, immediately hereafter.
Fatherly provisions are fourefold,aniwwerable to the proportionble
wants of Childrenan. 2 sonst not good arena
;
Esi
Fist for maintenance; and God provides no leffe than all good
things for his Children, Pfl 349, TO. I Tim. 4.
8. especially the baft things. Compare Matth.7.1. & Luk.
1. 13.
Mmm 2
Secondly,
452
The Believers Dignity and Duty. Serm. 20.
Secondly, A calling.Gods care extends to the particular calling of
every one of his Children, much more to their general calling,
1 Cor.7.20. Rom. 1.7.
Thirdly, Marriage; their civil marriages are made in heaven,
Prov. 19. 14. much more their spiritual match with Chritt, Joh.
17.6,9.
Fourthly, an inheritance: Though their portion be not here
below, yet God gives them portion in things here below, which
fweetens and fanctifies all their enjoyments, Gen. 33. 5. But the
beft portion here is nothing to their heavenly inheritance, 1 Pet,
I. 4.
3. Fatherly protection, Deut. 32. 6, 10, 11, 12. which is e-
ver feaſonable for time, futable for kinde, proportionable
for degree, univerfal against every danger, and conftant as
long as danger threatneth: immediate by God himself, Ifa.
27. 3. Or mediate by Creatures, Ordinances, Providences,
Comforts Crofles, Graces, Temptations, &c. 2 Cor.
12. 7.
>
4. Fatherly education, with all requifites thereunto; for
which this Father alone can undertake; as
Firſt, Docibleneffe; God alone can make his children apt to
learn:
Secondly, Teaching, by precepts, direction,examples, illumi-
nation,manuduction, exercife and inclination, making them wil-
ling to learn, Job 36.22.
Thirdly, Correction, and that
1. By chaftifements, bodily or fpiritual.
2. By croffing their will and worldly defigns.
3. By teaching them to croffe their own wills, Pfal. 94. 12.
This correction is a great branch of the Covenant, Pfal. 89.
30. 34. All thefe priviledges God affords them gratu.
Children pay nothing for provifion, protection, education, &c.
Math. 17. 26.
5 Fatherly Communion. A Father is very familiar:
Firft, With his little Children.
Secondly, With his grown Children. To affure us here-
of, God is pleaſed to take upon him a threefold Rela-
tion.
1. Of
Serm.20.
453
The Believers Dignity and Duty.
20.
1. Of a Friend,
2. Of an Husband.
3. Of a Father; compare John 14. 21, 23. & Revel, 3.
This for the grounds of Confolation, which every one
is ready to catch at; but only children have a right unto:
This makes way for the laſt head, and a grand cafe of con-
fcience; Namely, How fhall I make it out that I am a
genuine Son, and not a Baſtard or Stranger? In managing this
diſcovery I fhall mix together the tryals of both filiations, by Re-
generation and Adoption.
And firft, Sons are like their Father; they are ufually the 1.
Natural and Moral Pictures of their Parents. This in its our
meaſure holds true of Gods Children who reſemble their
Father.
1. In light, & hef. 5. 8.
2. In love, 1 John 4.7.
3. In life, Ephef.4.18. & 5.1.
,
Secondly, Children honour their Parents, Mal. 1. 6. and that
1. By Reverence, 1 Pɛt. 1. 17.
2. By Obedience, 1 Pet. 1. 14.
3. By pliableneffe, Rom. 8. 14.
Rom.8.14.
dren are led.
Slaves are driven, but Chil-
4. By coming oft into,and delighting in his prefence; Compare
Job 1.6.& Pal. 139.18.
Thirdly, We may know our Sonship by our fpirit; every Childe
of God hath
1. A Spirit of faith and dependance, 2 Cor.4.1 3.
>
2. A Spirit of prayer, Rom. 8. 15. The first cry af-
ter the New Birth, is Abba Father Acts 9. 11.
God hath no Childe but can ask his heavenly Father
bleffing.
3. A Spirit of Evidence, Rom. 8. 16. Ephef.1.13,14.& 4. 30.
The Spirit alwayes witneffeth, though his witneſſe be not alwayes
heard.
4.
A Spirit of liberty, 2 Cor. 3. 17. of liberty from the bon-
dage of fin, Satan, the world and fear, Joh. 8. 32. Hebr. 2. 15.
of liberty to Chrift and duty, Pfal.119. 32.
5. A Spirit of waiting, Kom. S. 23.
Nnn
Sixchly,
Tryals of
fonſhip,
2. Obedience
is both a nega
tive and affir-
mative tryal,
Fohn 8.47.
454
The Believers Dignity and Duty. Serm. 20
Sixthly and laſtly, A Spirit of love; not only to God and
his children, 1 John 5.2. but alſo to our very enemies,Ma!.
5.44,45.Hence Gods Children, (like their Father) are peace-ma-
kers, Mat. 5. 9.
To conclude; Art thou like God? dost thou honour God as a
Father? haft thou the Spirit of God? then mayft thou comfor-
tably claime and enjoy all the forementioned priviledges, and
infinitely more than heart can conceive, or tongue expreffe. Art
thou covetous? here is a treaſure for thee; Art thou ambitious?
here is the highest honour. Art thou voluptuous? here is an Oce-
an of pleaſure. Art thou in danger? here is an Ark and Haven
of ſecurity; all theſe in the hand of filiation, and that above any
created defire or comprehenfion, with infinite fecurity to afl
eternity.
8888888888888888888888888888888
OF
90
Serm.2 1.
GENGEDG?
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の
​OF
Saving Faith.
&
ACTS 16. 31.
Believe on the Lord Jesus Christ, and thou
fhalt be saved.
He words are the fatisfactory Anfwer of Paul and
Silas to their Keepers ferious demand, to whofe
ftrictest care and cuftody they were committed by
the Magiftrates of Philippi upon the complaint
of the covetous Mafters of a gainful Servant-maid
poffeffed with a spirit of Divination, upon whom the Apostle
wrought an undefired and difpleafing cure,after eminent Testimo-
ny born by her to them and their Doctrine; God anfwererh their
couragious finging in Prifon by an earthquake ſhaking the founda-
tions of the house,and the ftout heart of the Jaylor; the doors were
opened to, and fetters fell off fro:n the prifoners, and therewith
the door of the keepers foul was opened, and his fetters of igno-
rance and corruptions in which ne was holden captive by Satan
were broken. At first (poor man!) he was afflicted with fear
of his Priſoners eſcaping, fo as to make attempt againſt his own
natural life; not knowing that God intended good by all, and to
make his Priſoners his Releafers and Deliverers; But by and by
Nnne
his
455
456
Serm, 21.
Of Saving Faith.
a Joh.6.19.
Heb. 11 33.
his amazement and trouble ftrikes the right way, and he is not
only willing to keep a natural life, but is defirous of, and inqui-
fitive after an eternal life; Sirs, what must I do to be faved? And
they faid, Believe,&c.
My allotted work at this time is from this clear and full Text
to ſpeak of Saving Faith; in the entry whereof let me once for
all premife,
First, I purpose'y wave Controverfies, as wanting both time
and fitneſs to be an Umpire, and give a final decifion.
Secondly, I shall endeavor to confine my difcourfe to my
Subject, without trefpaffing upon others ground, by repeating what
belongs to preceding, or preventing what belongs to following
Subjects.
Thirdly, I am not folicitous about, nor is it poffible to pleaſe
all in method and terms belonging to it (thore τεχνολογήματα: )
Method and words I always account are fervants to matter.
Fourthly, In this great part of the Body of Chriftian Religi-
on, I can only fhew the Sceleton, without reading an Explanatory
Lecture; or give the bones and finews without cloathing them with
a due proportion of flesh, for that would take up too much
room.
b
c
To engage attention, confider, This is that great a work of
b 1 Tim.3.16. God, a main part of the Mystery of Godliness, a Principle
a Heb.6, 1. and foundation; at this when excelling, Christ wondered; by
d Mat.8.10. this Glory is every way given to Jod; to this fall things are pof-
e Rom.4.20. fible (it fharing with God in his otherwife & incommunicable Om-
f Mark 9, 23.
nipotency) and accordingly the h Effects of the Divine Power
g Mat. 19. 26. are attributed unto Faith; Pretions and
i Pretious and enriching Faith,
Mat. 9. 22. though in it felf, and to its Subject the most indigent and empty-
ing Grace; Poor, yet making rich; having nothing, yet entitling
to all things. This is that which all the promifes, types, and pre-
figurations of the Meffiah did lead the Patriarchs unto, and by
which they obtained a good report: This is the end of the Law
(fubordinate unto Chrift, Rom 10.4.) and the fum of the Go-
fpel, commonly named and pretended to, but little known,
and rightly understood, lefs enjoyed and exercifed in the
World
i
2 Pet. 1.1.
Jam. 2.5.
Heb. 11.2.
Luk 18.8.
Iball
Serm. 21.
457
Of Saving Faith.
I ſhall reduce all
to theſe Six Heads,
S
The Nature,
Subject,
Causes,
Effects,
Properties,
and Oppofites of Faith.
To open the Nature of it, I fhall remove the ambiguity of
phrafe, and ftate what I fhall profecute by giving the Distincti-
ons and Description of it.
1. Nature.
Fides qua creditur; Faith which we believe is the Doctrine of Distinctions
the Gospel, or any word of God; yea, the effential Word of God, Gal.3.123.
the promiſed Seed, the Object of Faith, is by that word under-
flood by learned perfons. 1.Fides qua creditur, Faith by which we
believe; and this (to begin at the remoteft and meaneft) is ei-
ther First, without knowledge, the ignorant implicite Faith and
profeffion of many owning Chrift as the founder of their Order
and way; but this is not right, which only distinguisheth Chrifti-
ans from others.
Secondly, with some knowledge without affent (which fcarce de-
ferves the name of Faith) and this is a Profeffion of the Faith,
either customary, following education and example; or compul-
five, through fear; or gainful, for outward advantages, as theirs
that followed Chrift for the loaves, and Simon Magus's.
Thirdly, with knowledge and affent, of which fome Faith re-
ſpecteth the Truth of God (for Doctrine fake I may thus diftin-
guiſh) which is called Hifiorical; thus the Devils believe and Jan. 2. 19,
tremble, wicked men believe and ſometimes tremble, and fome-
times rejoyce as if they had enough; the only difference is the
want of applicability to the Devils; in neither is affection to the
Revealer or things revealed: This is not right though it be-
lieve never fo rightly concerning Chriſts Perfon, Natures, Offi-
ces, &'c.
Some Faith respecteth the Truth and power of God,aud hath for
its ground ordinarily fome fpecial Ford, and this is called Faith of Mat. 10 8.
Miracles; and this is either active, Matth.17.20.(which is pecu-
liarly the Faith of Miracles, and that to which the fpecial. Word
refers) or paſſive, Alt.14.9. and 3.1.6. and which the woman
withi
458
Serm. 21.
Of Saving Faith.
Mat.7. 22.
Mat.6. from
verf.25.
with the bloody iſſue had. The Promifes that were the ground
of this Faith, were peculiarly fuitable to thofe times, and now
not improveable, or not ordinarily; and the Faith it felf though
grounded on a ſpecial word, yet is but a common gift (in it felf)
as oppoſed to ſaving as appeareth in Judas, and thofe that at
laft would cry Lord, Lord; and in the nine Lepers: Though fome-
times indeed it had the actings of the beft, even Saving Faith
twitted with it, Mat.8.10. 15.28.
Some Faith reſpecteth the Truth, Power, and Goodneß of God,
and this grounded upon General Promifes, and words of encou
ragement of an unlimited truth and concernment to time and
perfons: Now this refpe&teth either the General love of God to
his Creatures, and Man as a peculiar one, affording fupport, pre-
fervation, provifion neceffary; or the peculiar love of God to
man through the undertakings of Christ, making man to look for
better things than the effects of common providence, even God
himfelf for his portion, and full happineſs in him. Now that bold
affian e is not true Faith, whereby men carry it at that rate of con-
fidence as if Chrift died to fave all from hell, that are not
willing to go thither, for in fome it is without faver and af-
fections fuitable (which I may call altogether fained Faith)
as in the generality of Formalists now, who prefume all is
well, God loveth them, and Chrift died for them. In others
it is joyned with a favory gust and relish of the Word and Pro-
mife; which in regard of its continuance, and thereby ufefulneß to
isend Salvation (though I make not that the only difference)
is called either temporary, fpringing from fleighty and periſhing
caufes, as that of the aftony ground, and the Virgins: Or elfe
Lafting, durable, altogether true and unfeigned, justifying and
d Ephef:4.5. Saving Faith. This indeed is but done, as well as the Object; and
2 Pet: 1.1. therefore thofe Peter wrote to, had obtained like precious Faith;
yet differeth in degrees and meafure; in fome it is 8 fmall and
b weak,as a bruiſed reed; through dimneß and ſcantineſs of know-
ledge; (as a building laid upon a weak or narrow foundation can-
not be ftrong) weakness of affent; firength of temptations; natural
Rom:4.19,20. timaroufnefs, fufpicioufnefs and lownels of fpirit: In others it is
frong, and they are full of Faith, as Steven, having clear and
large knowledge, &c. Both weaker and ftronger may be confider-
ed either as Habitual in the root and principle, or Actual as ex-
ercifed toward Chrift and the promiſes.
a Luk. 8.13.
b Mat.25.8.
c1 Tim:1.5.
e
f Rom: 12. 3.
& Mark 9. 24.
g
b Ifa:43.3.
A&: 6.
t
©
b
For
Serm.21.
459
Of Saving Faith.
For the Definition or Defcription of Faith, I fhall not heap up
words in mentioning many, but take up with that full and excel-
lent one of the late Judicious Aemby, in their larger Catc-
chifm (that Chriftians may with more readiness and fafety enter-
tain it.)
Faith is a Saving Grace, wrought in the heart of a finner by Defcription.
the Spirit and Word of God,whereby he being convinced of his fin and
mifery, and of the difability in himself and all other creatmes to
recover him out of that loft condition, not only affen:eth to the trach
of the promise of the Goffe!, but receiveth and refteth upon Chrift
and his righteoufnefs therein held forth for pardon of fin, and for
the a cepting and accounting of his perfon righteous in the fight of
God for falvation.
It hath here for its Genus (or general and common nature)
a Grace, it being compared with Love, Hipe, &c. they herein
agree. The word Grace diftinguitheth it from other Habits even
good and vertuous that are acquired ; this is a Grace or gracious dif
pofition or habisinfufed. A Saving Grace to diftinguith it from,
and fet it above common Grace, and make it one of thofe better
things that accompany Salvation.
Heb: 6.9.
The Subject is twofold, Subjectum Recipiens, & Occupans; 2. Subject.
The first the Subject receiving it, or in which it is, moft ordinarily Subjectum
called the Subject, and this is The heart of man, a finner elected recipi.ns.
and called.
1. It is Man that believeth, not Angels; for of their Fai: h
we have no ground to fpeak. It is Man; not God, and the Spirit
in us, but man through them. Yea, Man fingularly, not of a-
nother, but of him that hopeth for life; the Just fall live by
HIS Faith, not by anothers.
2. It is the Heart of man; with the heart man believeth; the Rom:10.10.
Heart includeth Will and Affections; it is not the Understanding
onely, nor fo much, though that neceflarily makes way; Coming
to Chrift is a spontaneous motion of Will and Affections renewed,
and this is beleiving: there is a fent to things revealed as trus; and
acceptance of things offered as good, receiving, embracing with Joh: 1.12.
fuitable affections to the Revealer and things revealed.
3. The heart of a man a finner; for man upright is not capable
of this Faith, which is in God through a Mediator: Believing
the
450
Of Saving Faith.
Serm. 21.
the word of another concerning restoral and reparation fpeaketh
laßand decay; acceptance of alms, poverty. Indeed A lam might
and muſt thus far exercife Faith in beleiving and trufting God (it
belongeth to the first commandment) that he continuing upright,
there would be a continuation of Gods love and his happineſs;
but Faith apprehending the promife of God of acceptation
through the righteoufnels of another, neceffarily speaketh man a
finner, as Juftification which is by Faith is of the ungodly.
Rom. 4.5.
Rom. 11.7.
Tit. I. I.
Act. 13.48.
Joh. 6.37.
4. The bear of man a finner elected; the election obtained it,
the rest were hardned, and therefore is it called the Faith of Gods
lect. Remarkable is that expreffion, As many as were ordained
unto life beleived; and our Lord faith, all hat the Father giveth
him come unto him; and the Jews not believing was because they
were not his sherp, and therefore heard not his voyce.
5. The heart of man a finner elected and called, is the Subject
Rom. 10.17. of Faith. Faith is by hearing; it is the fouls anfwer to, and
compliance with Gods call; God vailing his omnipotency under,
and putting it forth with words of command. Uncalled and un-
believers are the fame; and therefore calling is one of the links
Rom.8.28,30. of the golden chain of Salvation, and goeth before Fuftification
by Faith; in which Call, the Terminus à quo is Satan, fin, mi-
fery, death, we are called from; and the Terminus ad quem ve
are called to, Chrift, God, Holineß, and Life.
18.20,21,
Subjectum The Subject about which Faith is employed, or Object; that
Occupans. which and in which we believe, is not God immediately though pri-
Materiale. marily, Heb.6.1. but Chrift immediately, and the Promifes which
2 Cor.1.20. are in him yea and amen, and God through Chrift, 1 Per.1.21. he
that believeth not in the Son, believeth not in the Father; and he
that hath not the Son hath not the Father; Repentance is per
culiarly referred to God, and Faith to the Lord Jefus Chrift.
Faith alfo and the Promifes, or God through Chrift promifing,
are Correlates; and of all Promiſes thoſe that concern right-
onfneß and life through the blood of a Mediator, are the peculiar
object. Believing the witneß of remiffion, and the recrod of
1 Joh.5.10,11. giving eternal life is mentioned: it is called beleeving the Gospel,
evainor, glad tidings in the Gofpel, promifes of remiffion and
Mark 1. 16. falvation. It is true that Faith doth believe and apply every word
Heb. 10.23.
A&t.10.43•
of God: Some things reductively and fecondarily are the object
of Faith in a fequacious Spirit, credulous to whatever is con-
rained
{
Serm.2 1.
461
Of Saving Faith.
tained in Scripture, as that Abimelech had a wife,&c. Some things
are more directly the Word of God expreffed and afferted in the H-
Story of the Bible, yet being believed have not an immediate
connexion with Fuftification and Salvation thereby: But the
grand testimony of and through Chrift, Faith as fiving princi-
pally refpecteth, and as aßenting in the mind looks upon the
Promife, as accepting in the will and Affections refpecteth
(brift.
•
Gen: 20:
The ground on which we believe, called the Forma! Object Formale.
of Faith, fhall be referred to the Externally moving Canfe to be-
lieve; of which afterwards.
Of all Four Cauſes I ſhall ſpeak in order, and firft of the Effi- 3. Cauſes.
cient, which is either Principal or leß Principal. The Prin- Efficient.
cipal Cauſe may be confidered, as that from which the beginning, Principal.
acting, continuance, growth, and perfection of Faith do proceed;
and this is the Bieffed Trinity, or God the Father through the Son
by the Spirit.
A
4 Phil: 1.6.
Pfal: 110.3.
& 19. 4.
1. The beginning, root, and habit of Faith is from God; if
of every (a) good work, and (6) gift, then this; and therefore b Tam: 1.17.
it is called the (c) gift of God; and to you it is (d) given to be- c Ephef: 2.8:
lieve; (e) Jeſus alfo is called the Author; this is wrought by the d Phil: 1. 29.
Spirit, it is called one of the (f) fruits thereof, and he called Heb:12. 2.
f
the (g) Spirit of Faith, for indeed the word and letter is dead, Gal:s. 22:
2 Cor:4.13.
the Spirit quickneth; and this powerfully and certainly, yet fweetly,
making willing to beleive in the day of his power; for it is not
the word of truth only, but the power of God that made the A-2Cor: 6. 7
poftles warfare fo victorious in fubduing fouls to the obedience of
the Faith; It is fo great a thing to bring blind, proud, felf-de-
ftroying man to own Gods way of Salvation by the righteousneß of
another, to accept all from another, and him a crucified Saviour.
that it is a great part of the great mystery of godlineß, that Christ 1 Tim:3.16.
Should be believed on in the world; fo that it needs an exceeding
greatness of Divine Power, the working of a mighty power in them Ephef; 1.19.
that beleive, even fuch as raiſed Chrift from the dead. ixus,
eft facultas ipfa: xpáros, ipfius fefe exercntis virtus ; cvégqua, ipfi-
fius effectus five crépynua. "Bez; in los. though other fence is put
upon that place, yet by many judicious Expofitors is this fence fol-
lowed,which we find in the Gr.Schol‚Ei 28 un crúfynoep è ñuïv, 8×
Ооо
aš
I
462
Serm. 21.
Of Saving Faith.
Joh, 6.44.
Ephef. 2.1.
Joh. 1.12, 13.
Act. 14.37.
Joh.15.5.
Luk. 22.32.
1 Pet. 1. 5.
απ' τις δουμεν. μεγίσης γ Θεῖ δυνάμενος δείγμα, &c. None can
come to the Son except the Father draw them, in which the Au-
thor and powerful manner of operation in caufing Faith are con-
tained. And all this in effectual calling and regeneration, (before
which is no part and degree, no act and demonftration of fpiri-
tual life, for we are dead:) which is not of him that willah,
not of flesh and bloed, and the will of man, but of God, and this
is ſpoken of the Believer, to whom God opens the door of
Faith.
41 Theff.5.23,
24.
b Jude 8.
CI Cor.1.8.
d Joh.17,11,
12, 24.
e Joh. 6.39.
Mar. 9.24.
Luk. 17.5.
Heb. 12.2.
Phil. 1.6.
1 Pet.1.9.
Lefs Princi-
pal..
Impulsive.
Ephef. 2.8.
Rom. 1.1.7.
2. The actings, and operations of Faith are from God; as
in him we live, fo we move, and without him can do nothing; he
worketh to will and to do (to Velle bonum, æque ac voluntatem
bonam) he worketh habit and principle, and by fupervening
Grace exciteth to, and affiſteth in alting it.
3. The continuance and perfeverance of Faith are from above:
Chriſt cauſeth our Faith not to fail, and we are kept by Gods
mighty power through Faith unto Salvation, and Faith is by the
fame preferved: The (a) faithful God, that effectually calls,
will fafely keep, in (b) Fefus Christ (c) and confirm to the end;
for this is the (d) defire of the Son unto the Father, and (e) will of
the Father concerning the Son.
4. The growth and increase of Faith are from God, who
giveth all increase; and therefore it was well prayed for unto the
Lord to help unbelief, and to increafe Faith.
5. The perfection of Faith is from God and Chrift; Jefus is
as the author, fo the finisher of our Faith; and this either by
bringing it to its dun, and highest degree it can reach, oris ne-
ceffary for the Saints it fhould reach to in the world, fulfilling all
the good pleasure of his goodness, and the work of Faith with
power, and becauſe he hath begun, perfecting it, Tirious. Or
by perfecting it in vifion,for it's God that gives the end of our Faith,
Salvation.
The Lefs Principal Efficient Caufes are either Impulfive or In-
strumental.
The Impulfive or Moving Caufe, is either External or In-
terna'.
The Inwardly moving Caufe, Proegumena, is 1. On Gods
part, his free grace and love, felf-moving goodnefs; in which
fence it is called the gift of God, and the election obtain it, eveni
thoſe
Serm. 2.
463
Of Saving Faith.
thoſe that are ordained to life believe. Not improvement of Rez- A. 13.48.
fon, not uſe of means appointed for the attainment of Faith, that
merit this gift, but God worketh all of his own good pleasure, Phil.2. 15.
doxia, which appears in that not many noble, and wife, but foor
receive the Goſpel.
2. On the finners part, who doth believe, and being quickned,
moveth; acted, a&teth, and that freely, the moving Caufe is fence
of mifery, and undonnefs without Chrift, and intereft in the pro-
nife through Faith, there being no other name, and he that be- Act. 4/12
Joh.3.18.
lieveth not being condemned: So that here is the neceffary condi-
tion, and caufa fine qua non, of Faith, fenfe of mifery and ina-
bility in felf, and all creatures to recover a man out of his loft e-
ftate, whence arifeth renouncing and throwing away all our own
righteouſneffes, thofe filthy rags, not having or not depending Ifa. 64. 6.
upon our own righteousness, or any thing short of Chrift.
Phil. 3.9.
The outwardly Moving Caufe, Procatarctica. 1. On Gods
part to give Faith, is Chrift and his merit; for every good gift is
through Chrift: Omne donum gratia Dei in Chrifto eft. Ambr.in
Ephef.1. As from the father of lights, ſo through the the Sun of
righteousness; none come to the Father, nothing cometh from
the Father but by him, whom by this means the Father will
make to be honored as himself. As falvation was purchaſed by Joh. 5. 23.
Chriſt upon terms of believing, fo Faith alfo whereby we lay hold
upon Chriſt for Salvation: and therefore that Spirit which is cal-
led the Spirit of Faith is by Chrift promifed, upon his purchaſe
making and afcending to be fent to convince the world of that great Joh.16.9.
fin of unbelief.
2. The externally moving Caufe to believe on the finners
part (which may be called the Formal Object) is two-
fold.
1. As to God and his Word, Gods Veracity, and infallible truth, Heb. 4.13.
he can neither be deceived,nor deceive; God which cannot lye hath & 6.18.
promiſed,is joyned to Hope,and therefore Faith. He that believeth Titus r. 2.
I Theff. 2. 13.
receiveth the Word of God as the word of God, and feteth to his feal
Joh.3.33.
that God is true, accounting him faithful that hath promifed; the Heb. 10. 23.
ground of Faith being Gods faithfulness,and the object the Promife.
God's having fpoken, aro's on, was enough to Abraham, in a Rom 4,17,18.
difficult cafe. Here is the Refolutio fidei into its ftable founda-
dation, Gods unquestionable Truth, who is Prima veritas
0002
من
f
Serm. 21.
464
Of Saving Faith.
1 Joh: 5.10:
Heb:7.25.
& durande, ſo that the believer hath the witneß in himſelf,and
his evidence is better, and affent ftronger, as to his, than
any ones, as to things apprehended by fence, rà aiantà, or
reafon, Tronla: Therefore fometimes divine teftimony is added
to rational diſcovery (as in this point, that there is another life,
c.) becauſe of the certainty and diftinctness of knowledge by
revelation, above all other ways.
2. As 10 Chrift offered in and by the Promife (for more full
explanations fake, I fever the confide ation of God promifing,
and Chrift offered, which otherwife I would always unite) the
moving Canfe of Faith in the finner, is his power, as an All-
fufficient Saviour, able to fave to the uttermoft, being anointed
with authority and abilities, commiffion and qualifications for
that work and his love to finners, hwing laid down his life for
them, he will in no wife caft them out that come to him by Faith.
Theſe are the folid props of a true Chriflians Faith, which make
the former (believing God and the Word) not to be a wavering
opinion, and the latter (believing in Chrift) not an adventurous
Inſtrument al hazard.
Joh:6. 37.
Cauſe.
«
I
The Inftrumental Caufe of Faith, is either the begetting or
preferving Caufe.
1. The Inftrument by which the Spirit of God produceth Faith
Joh:5. 38. is the Word of God, in whatever way coming to us, to be a confi-
Luke 2.19:51. dered and meditated on by us: The Word read by us or to us,
• 1 Job:3.15. the Word expounded and enforced by the Publick Ordinance,
preaching Ex Officio; the private Ordinance, conference ex fra-
ternâ charitate. By believing the foul anfwereth to Gods call,
which fuppofeth a word, therefore it is called the Word and Do-
Ro.10.8, 14:17 ctrine of Faith; and Faith cometh by hearing, men cannot be-
lieve in him of whom they have not heard: Chrift must be reach-
ed, before believed on; for by the Gospel preached, God puts forth
his power in making men believe to falvation, the efficacy where of
( it being accompanied with that ſpiritual and powerful demon-
ftration, mentioned 1 Cor. 2.4.) the Apole to the Corinthians
explaineth and extollerh, God having in due time manifefted his
Word through preaching. Now this Inflrument is All the word of
God, not excluding the Law from being the means as well as the
object of Faith; for the Law is a ufeful Schoolmaster to prepare us
for Chrift, driving us out of our felves, and following us with.
1 Tim:3.16
Rom: 1.16.
■ Cor: 1.18, 21
&c.
Tit. 1.3.
48:24.14.
Gal:3.21,22.
the
Serm.21.
465
Of Saving Faith.
the lashes of the Curfe, that we may run to the Grace of the Go-
ſpel, and make mention of Chrifts righteousness only. So that Pfal: 71.16.
knowledge muit alway go before Faith; we must know whom,
what, and wherefore we believe, and give a reafon of our faith and 2Tim:1.12.
hope: the eyes of the mind enlightning, goes before the working Ephef:1.18,19
of Gods power in our believing to Pauls fending was to turn from
darkness to light, before Faith in Chrift is mentioned: every one
that jeeth the Son and believe: b on him, &e. a feeing in Scripture Job:6. 40.
light makes way: In fo much that the knowledge of the Word
A&:26.18.
and Chrift, as the means to get Faith, is highly advanced and Joh:17.3.
called life eternal; yea, put for believing to which it leads, by Ila:53.11,
his knowledge, Objective. Or the knowledge of him, shall my
Servant justifie many.
Secondly, The Instrumental Cauſes of Faiths maintenance and en-
creaſe are,
1. The Word of God, Caufa procreans & confervans: Abrif-
dem nutrimur ex quibus conftamus, It is feed to beget, and milk 1 Pet: 2. 2.
for growth in babes; yea, ſtrong meat for ftrong ones in
Chriſt.
2. Sacraments, as Seals of the righteousness of Faith, Teffer&,
and pledges of Gods love fuperadded to his promife. They fignifie
and help to clear the understanding, and fo confequently promote
Faith: they feal and confirm (feals are for this end to confirm
the Faith of him to whom the Deed is delivered:) and ('tis uſually
faid by learned Divines) they actually exhibit for our growth by
feeding.
3. Prayer, as in that man, Lord help mine unbelief; and the Mark 9.24.
Difciples, Lord encreaſe our faith; and St. Paul for the Theffalo- 2 Theft 10,11:
nians. Quoties de Fidei conftantia (& incremento) agitur, ad
preces confugiendum eft. Calv. in Jud. 20.v.
I might add another Ternary of means for the encreaſe of faith,
inferior to the former.
1. The Cross, Afflictions, Temptations; Therefore the trial of 1 Pet:1.7.
Faith is called pr cions, becauſe it burnitheth and encreaſeth pre-
cious. Faith; the trial of Faith worketh patience, patience expe- Jam: 1.3.
rience, and that is a good ground for more Hope and Faith; they Rom: 5. 4›
are conjoyned, 2 Theff. 1.3,4.
2. By frequent actings and exercife, Faith is encreaſed: though
Graces beginning is different, yet their improvement is in great
meaſure after the way of other habits.
3.By
466
Serm. 21.
Of Saving Faith.
3. By-feeing and confidering the Example of others, the cloud
Heb.12.1,2. of Witzeffes, whofe Faith the Apoftolical command is that we
follow: Thus many were of weak made ftrong, beholding the faith
of the Martyrs, and the eminent effects of it.
Heb. 13.7.
•
Material
Cauſe.
Col.z.2.
2 Tim.3.14.
Rom. 4.21.
Formal
Caufe.
Joh. 1.12.
For the Material Canfe of Faith; Genus habet rationem ma-
terie; that which is its general and common nature, wherein it
agrees with others is the matter of it; Now as Saving Grace in the
Defcription was the Genus wherein it agrees with other Graces;
fo comparing true Saving Faith with other Faiths, that may to-
lerably pretend to the name, Affent is the common nature and
matter of it, even the neareſt and immediate Genus; Faith hi-
ftorical, of miracles, temporary, all have Affent, but not all Af-
fent belongeth to true Faith. There muſt not only be knowledge
wwors, but alſo hiyoors, acknowledgement, as neceflary and effenti-
al to Faith, and that arifing from the full aßurance of understanding,
πληροφορία συνέσεως : There muft be a Faith Do@trinal and Afertive,
as the foundation of Faith applicative and fiducial: if I affent
not to the promife of another as true, I cannot rely upon the
perfon for the good mentioned. There is a double acknowledge-
ment (I mean not verbal profeffion,) 1. That the things reveal-
ed in Scripture, and by us known are of God: 2. That they are
true (which naturally floweth from the former) and ſhall all be
fulfilled: Abraham was perfwaded before he trufted. Now to
this end that this full affent and acknowledgement of the mind,
which is a neceffary ingredient of true Faith, may be had, The
Divine Authority of the Scriptures, confirmed by miracles and
other characters, is to be ftudied, that we may build our Affent,
and thereby our Faith upon a ftable foundation.
The Formal Caufe, which doth ftraiten the general nature of
Faith, and diftinguish true Saving Faith from all other Faiths
(forma vel aliquid forme analogum ponitur differentia loco ) in
which may be Notitia & Affenfus, is Fiducial receiving of Chrift
offered by God in the Promiſes of the Gofpel. In which are two
things formally conftitutive of Saving Faith.
1. Acceptation of Chrift and the Promiſes; Faith is that hand
which doth touch the top of the golden Scepter, or that closeth
with and entertaineth what God offereth, receiving Christ;
hence a weak Faith is true Faith and faying, as well as strong, be-
cauſe it indeed receiveth the gift, though with a trembling hand.
This
Serm.2 1.
467
Of Saving Faith.
This is the coming unto Chrift, and appropriating what before lay Joh. 6. 35.
in common; the applying what before was only applicable,
making the foul to fay with Thomas, believing, My Lord and Jo',20. 28.
my God. Zanch. in Coloff.2.6.Sicut accepiftis,& quomodo acci-
pitur? Fide. So the good things purchated by Christ, and fol-
lowing upon our receiving of Christ, are faid to be received as
the atonement, abundance of grace, the gift of righteorine's, Ro.5. 11.17..
ἐλάβομῳ, & λαμβάνοντες, fidei videl, manus oblata δεχόμενοι, and ex
prefly remiſſion of fin, is ſaid to be received by Faith.
Act.16.18.
2. Inmitency, recumbency of foul upon a Chrift received,
entrufting him entirely with, and committing to him the care of 2 Tim. 1. 12.
Soul and falvation, staying the foul upon him, leaning upon the Ifa.50.10.
beloved, rouling the foul upon him, refting with whole weight Cant. 8.5,
upon him, as faithful, able, loving: and this is truly fiducia; this
is truly Credere in Chriftum, To believe in or pen Chriſ; more
than Credere Christum, & Christo, to believe a Christ (that he is)
and to believe Christ (or his word.) It is a phrafe in Prophane wri-
ters unuſual,as the thing it felf,falvation by Faith was unknown. To
this belong thofe expreffions of the eyes being toward God, and
looking to him: even as the Serpent was lifted up, to be looked up Ifa.45.22.
on with expectation of healing vertue; fo Chrift to be looked Joh.3.14,15.
unto by the Soul, with a longing expectation and confident de-
pendance.
¿Chron.20.12
Pfal. 123.2.
The End of Faith is the glory of God in mans (alvation, the one Final Caufe.
as fupream and ultimate, the other as fubordinate: that God might
fave his Creature to whom he wished well in a way of demonstration
and exaltation of his glorious juftice and mercy, therefore was
Saving Faith and Salvation by Faith ordained. Juftice, that he
might be just, that is demonftrated and declared to be juft (as Rom. 3.26.
Pfal,51.6.) both in not pardoning without fatisfaction, and there-
fore punishing fin upon the Surety; and then in pardoning the
finner through faith, uniting to, and interesting in the Surety,
therefore faith the Apostle, God is faithful and just to forgive.
Mercy, in that he accepteth the fatisfaction of another, and im-
puteth his righteouſneſs to the finner, by Faith receiving it: and that
he found out and provided alone this way of falvation by Faith: It
was of Faith, that it might be of Grace, forly Grace are we faved Rom. 4.16.
through faith and thereby works, as meriting,ard fo mans conf- Ephef.2.8.
dence in, and boafting of himself are excluded, and Gods glory en- Rom.27.
:
tirely
468
Serm. 21
Of Saving Faith.
Rom:10.3.
Hab: 2.4.
Rom: 4.20.
Heb: 10.39.
1 Pet: 19.
4. Effects.
Col:3-4
tirely ſecured and advanced by mens fubmit ing to the righteouſ
nefs of God by Faith; Faith and Pride being utterly inconfiftent,
Indeed trufting God upon his bare word, not having merit nor hu-
mane probability, giveth great glory to God. That Mans Salva-
tion is an end of Faith, all the New Testament witneffeth,even that
we believe to the (aving of our fouls, and receive the end of our
Faith, in the falvation of our Souls.
The Effects (more proper or lefs proper) and Confequents of
true Faith.
the of
1. Union with Christ, who is our life, and fo we live by Faith:
What can more neceffarily and immediately follow upon
fer on Gods part in the Goſpel of Christ to be ours, and our recei-
ving him by Faith, than union to his perfon, though no perfonal u-
2 Cor: 13.5.
nion. Hence having Christ in us, and our being in the Faith, are
Ephef:3.17. made the fame, becauſe Christ dwelleth in our hearts by Faith.
Whatever the Spirit on Chrifts part doth before by way of uniting
usto Chrift, apprehending us for Chrift Jefus (as fome under-
ftand, Phil.3.1 2.) Faith is the hand on our part that receives, and
the band that faftneth Chrift to us: This I take to be the fruit of
the firſt confummate Vital act of the quickned foul; and then is the
mariage knot tied.
A&t:10.43.
2. Hence follow Remiſſion of fins, and justification of the perfon
through Christ and his righteousness apprehended and appropriated.
This Peter teftifies to be the witness of the Prophets, even that
through his name, whosoever believeth in him, fhall receive remiſſion
of fins: The pardoned alone live, for the guilty are dead in Law,
which the people fenfibly bewailed in faying, if our iniquities be
Ezek: 33.10. upon us, and we pine away in them, how shall we then live? Joyn
this with our living by Faith, and you fee Faiths neceffity and effi-
cacy towards pardon. It was St. Pauls ardent defire, that he
having won Chrift (got him, been united to him) might be found
in him, having the righteousness which is of God through faith in
Christ. Nothing more frequent than the affertions and demon-
ftrations of Justification by Faith; in S.Pauls Epiftles,efpecially to
the Romans and Galatians: The manner of Faiths efficacy where-
in, is by a judicious perfon of our own well expreffed, for the
cutting off thofe two eager controverfies about the Inftrumentality
and conditionality of Faith. It is (faith he) the general opinion
of
Serm. 21.
469
Of Saving Faith.
of the Orthodox, wherein all agree, That Faith is a means of-
pointed by God, in the uſe whereef the chi c'r n f men are made pår-
takers of Justification.
}
I.
3. Adeption; That our receiving into the number, and having
a right to the Priviledges of the Sons of God (the Spirit of A-
doption, boldness at the Throne of Grace, prefent fupply, future
inheritance) is the fruit and product of Faith, appears from
Scripture and confequence. To as many as received him, or be- Joh. 1. 13.
lieved on his name, gave he power to be ome the Sins of God.
For indeed we being by Faith united to Chrift, and the faultinefs
of our perfons taken away through Chrift, what more immediate-
ly follows from this loveliness in him, and oneness with him,
than communication of Sonſhip, which cannot be in that way
that Chrift is a Son,and therefore is by the Adoption of children by Ephef. 1.5.6.
Jefus Chrift: Adoption therefore is the effect of Faith, through uni-
on to, and Juftification through Chrift, intermediately caufed
thereby; Caufa caufæ eft caufa caufati.
Jam. 5.15.
4. Audience and answer of prayer: Our Lord hath given univer-
fal proof to this, in affuring that all things whatfoever shall be Mat. 21. 22.
asked in prayer, believing, shall be received: By St. James, asking Jam. 1. 6,7.
in Faith, without wavering, is required, and he that wavereth
is bid not to think he shall receive any thing. Yea, the efficacy of
the prayer of Faith is by him afferted; and throughout Scripture
by remarkable expreffions and inſtances abundantly confirmed
and proved. Fidelem fi putaveris, facies, is true as to God, as
well as man. And that of the Roman Hiſtorian, Vult fibi quif-
que credi, & habita fides ipfam plerumque obligat fidem. But it
doth not produce this eminent effect, as to Prayer only, rendring
it acceptable; but alſo,
Sen.
Liz,
verf.4.
verf. 5.
5. Acceptance to the perfon in all fervices, together with the di-
ftinction of, and denomination of Good given to habits and actions
flowes from Faith. Without Faith it is univerfally and utterly Heb. 11.6.
impoffible to please God. By Faith our Sacrifices become excellent,
and we with them, we and they pleaſe Ged; and therefore it is not
without good reafon ufually accounted that wedding garment which Mat, 22.11.
renders our preſence welcome to the Lord in any Ordinance or
fervice. Faith taketh away the favor of the fleth (which what-
foever is born of the flesh hath)and gives a divine tincture and reliſh:
it is like a vein of gold running through all duties, which makes
PPP
them
470
Serm. 21.
Of Saving Faith.
Gal. 5. 6.
Mat,8,8,10.
them precious,though ftill they be fomewhat earthly. That it is Cha-
racteristically denominative of other Graces,and diftinctive of them
f om moral vertues,thofe fplendida vitia, may appear, if it be confi-
dered, That even that eminent Grace of Love is nothing without
1 Cor.13.2. Faith, (as no Faith without it could be any thing) and doth no-
thing without it, Faith worketh by Love; not Love, but Faith by
it; Faith being first and chief in being and working: Humility
Mat. 15. 27,28 was eminent in the woman and Centurion, yet not Humility,
but Faith was taken notice of; this being the main tree, that a
fprig from its root, receiving its excellency from it, and by fa th
accompanying and overtopping it, becoming true humility, and
not a degenerate meannefs, and abject lowness of Spirit. Sorrow
for fin would not deferve the name of Repentance, nor Confeffi-
on be ingenuous, but for the hand of Faith laid on the head of the
Scape-goat: Faith believing Gods promife, concerning the Mo-
deration, Santification, removal of Affliction, worketh in a
way of Patience, and this Faith accompanying ennobles Christi-
an Patience, and makes it not to be Obftinacy, or Inſenſibi-
lity: So it makes a Chriftians contempt of the World, nor to
be a Vain-glorious pretence, or a fullen morofe reſervedneſs:
Thus might we run through many more.
Jam. 1.3.
Jam.4.7:
I Pet. 5.9.
*
6. Conquest over Adverfaries, and hinderances in the way to
Ifà.9.6.
heaven. Faith in the mighty God, the Captain of our Salvation
Heb.2.10. who hath led captivity captive, difarmed the powers of darkneſs,
Ephef.6.16. and triumphed over them (and we in him our head) makes cou-
ragious, and that victorious, for if we refift, the General of the
adverfe party will flee; only we muſt reſiſt kim ſtedfaſt in the
Faith, holding up that field, that will repel and quench all his
darts: For the life of fence, in the lusts of the flish and of the
eje, and the pride of life; the life of Faith is diametrically oppo-
fite thereto,(by Faith not fight,&c.) & doth neceffarily weaken it,
as we find in thofe Worthies, Heb.11. that by Faith denied them-
felves in fo many things pleafing to flesh and blood, and did and
fuffered fo many things contrary thereto. For the World, as that
fame eleventh of the Helrews giveth remarkable inftance; fo
St. John beareth teftimony in moft fignificant phrafe to the
power of Faith herein, calling it the Victory whereby we overcɔme
the world, becauſe certain victory attends, and fhall crown all that
fight the good fight of faith againſt the World; as the God and
2 Cor.5.7.
1. Joh.5.4.
1
•
Prince:
Serm.21.
471
Of Saving Faith.
Prince of this world; fo the pleafures of the world, the honors,
the profits, the friendship of the World, with their contrary trou-
bles, and the fnares and temptations of both...
7. Confeffion and pr ffion of the Faith. This is an infeparable
adjunct and confequent of true Faith, though I call it not a pro-
perty, becauſe this may be where true faith is not, but where Faith
is this will be alfo; all is not goid that glifters, but that is not
gold that doth not glifter. Can a man carry fire in his boſom
and not diſcover it? Can a man have the Spirit of Faith, and 2 Cor.f. 13.
believe, yet not speak? The Apoftolical command is, not only
0.23.
that we stand faft in the Faith, but alſo that we hold faft the pro- 1 Cor. 16. 13..
feffion of our Faith; for as with the heart man believeth to justi- Heb. 10.
fication, fo with the mouth confeffion is made to falvation. Let our Rom. 1o. io.
unchriſtianly and irrational deriders of Profeffors and Profeſſion,
confider this.
& 5.7.
8. It giveth the foul a fight of things invisible, and an enjoy- Heb. 11. 27.
ment of things to come: By Faith Mofes faw him that is invifible, Joh. 1.18.
Fehovah, whom otherwife no man hath feen, nor can fee and Exod.33. 20.
live. Yea, by the fame St. Paul and others of the faithful looked 2 Cor.4. 18.
at thoſe eternal good things which are not feen, for they walked by
Faith and no by fight. By this the Saints can look within the
vail: By Faith the foul takes a profpect of the promiſed Canaan,
this being the Pisgah of its higheſt elevation: By this Abraham
faw Chrifts day and rejoyced: It gives a prefent fubfistence to
certain futures, and is the evidence of things hoped for, and not Heb. 11.1.
feen; for which caufe the believers conversation will be in
heaven, where he feeth his treaſure is, and where therefore his
heart is.
Joh. 8.56.
9. Joy and Peace in fome degree is an immediate effect
of true Faith, (and no true Joy is without Faith) though
higher degrees flow through Affurance. There is joy and peace Rom.15.13.
in believing; and a joy of Faith, especially when conjoyned
with growth, Phil.1.25. It is expreffed by leaning and staying
upon the Lord; which fpeaks fupport, fixation, quietation of
mind: For which caufe a childe of God under defertions pre-
fers his life of Dependance, before the Worldlings life of en-
joyment, and findes fome fatisfaction in prefent unfatisfied-
nefs, hath fome glimmerings of light in the dark night of unaffu-
redneſs. God hath promiſed to keep him in peace, in peace
PPP 2
(tranf
472
Serm. 21.
Of Saving Faith.
2lla.263.
( tranflated perf.Et peace) whofe mind is faid on him, be-
Chron.20.2 is
• cauſe be trufleth in him: Eelieving in the Lord brings e
ftablishment, not only as to the condition and ftate of the
perfon, but alfo as to the difpofition and frame of the mind.
We finde it in other cafes, believing the promiſe, and re-
lying on the power and love of another, affords a great calm,
and fome fecret joy to a mind otherwife difturbed and per-
plexed. Thus Faith in its own nature, and direct tenden-
cy: But ftill underſtand Faith as acting, Faith as exerciſed
produceth this effect; the Chriftian, fo far forth as he lives
by Faith, and in the Improvement of Faith, enjoys this quiet
fedate minde, even when he wants the full-blown joy of a
life of Spiritual fence. And not only from the nature of Faith
doth this arife, but alfo as Faiths hand cafts out the Anchor of
Hope which keeps the foul teddy; aud aifo as it reprefents and
foretastes the recompence and joy to come. This leads to the next
Effect of Faith.
Heb 10.22.
10. Affurence and further joy thereby. I make not this
Conftitutive of Faith, nor infeparable from Faith, left I
condemn and fadden cauſeleſly the Generation of the just, but
whereever it is it proceeds from Faith. Unbelief is fhut out
from the Promife, and can have no true Hope, much lefs Aßu-
rance: Therefore it is called The full affurance of Faith; and
that παρρησία και προσαγωγή ἐν πεποιθήσει, lolanes and acces with
Ephef.3.12. confidence and furance is by faith in Chrift. And thus be-
lieving doth through affurance (the foul by a reflex act preceiving
its own Faith, and thence intereft in the Object of Faith) brings
the joy unspeakable and full of glory. This, though not ablo-
lutely neceffary, all believers fhould labor after, that the com-
fort of it may confort (according to the notation of the word)
and firengthen them, for the joy of the Lord is our strength. The
Apofle P.ter bids, give diligence to make our calling and election
fure, even to our felves rather than in it felf. And St. John wrote
to thofe that believed, that they might know they had eternal
Lif..
* Pet. 1. 8.
Nehem. 8. 10.
2 Pet. 1.10.
a Joh.5. 13.
11. And lastly, Salvation is the effect and infeparable cor-
fequent of true Faith, according to the Text. Now this be-
ing that great and laft effect which the others made way for, the
object of our defires, the reward of our endeavours, the only
and
Serm.21.
473
Of Saving Faith.
and perfect happineſs of man: I ſhall ſpeak more diftin&ly to
the connexion between Faith and Salvation under theſe three heads,
That, How, Why.
Heb. 6.9.
John 6.40.
Firft, That Faith and Salvation are conjoyned; and this is pe-
culiarly one of thofe things which are called sva owolneías,
having, accompanying, laying hold of falvation. It is the Te-
ftimony of Truth it felf, that this is Gods great end in fending John 3. 16.
his Sox into the world, that whosoever believeth might have c-
ternal life: The Purchafer of falvation, declares this to be the
Will of him that fent him, that every one that feeth the Son,
and believes on him, might have eternal life; Accordingly
he that hath all power committed to him, giveth commißion
and command to his Difciples to preach, that whosoever be-
lieveth shall be faved: And afcertaines their falvation by his Mark 16. 16.
prayer for all that should believe through his Difcipes mord,
John 17. 20. Saint Paul testifies, he that believeth in his Rom. 10.9, 10.
heart shall be saved; declares that they that have the gift of Rom.5.17.
righteousneß (which he defends to be by Faith) shall reign in
16:
life, and accordingly conjoynes iuftified (viz. by Faith) and Rom.8.30.
glorified; and afferteth this to be according to Gods defign in
Election, and terms in Vocation; fets forth himfelf as an en 2Thef.2.1314
couraging example of the exceeding abundan grace of our Lord 1 Tim. 1.14.15,
through Faith, to all though gut jiers Wike himself, that
fhould believe on Christ to life everlating. Kai Toïs Élouzav ME-
τοῖς εισάγαν με
μολυσμένοις, καὶ τοῖς ἐπ᾽ ἔλαβον τοτο νενοσηκόσιν, αρκέσει πρὸς ἀπλα-
θαρσιν ἡ διὰ πίσεως χάρις. Cyril. This Saint John accounts fo
clear and unquestionable, that he writes to them that believe, 1 John 5. 13
that they may know that they have eternal life: So unlimited-
ly true is that of Habakkuk, The Just frall live by his Faith.
Deus o.eum mifericordia (& gloria) ponit in vafe fiducia.
Bern.
Secondly, How Salvation is the effect of Faith. Here confider
thefe three things.
1. The natural aptitude and fitneffe of this grace of Fait'
to be made ufe of in the way of faving man that had broken
the firſt Covenant, and could not be faved thereby; yea, fofit.
is faith as to be neceſſary upon fuppofition of Cods faving fin-
ners by a New Covenant in the hands of a Mediatour, and
Surety, and his Righteoufnefle: There must be an appropria-
tion
Hab.2.4.
474
Serm. 21.
Of Saving Faith.
Phil.3.9.
tion of that to the finner, and making all his own; and this
muſt be by voluntary acceptance; felf-confidence and boasting
muſt be prevented; now faith alone could do this, as before hath
been fhown.
2. The inftitution of God making this fitneffe of Faith uſeful
and effectual to this end Salvation; for be it never ſo fit, yea,
neceffary,fo that Salvation could not be brought about without
it; and fuppofe (per hypothefin impoffibilem) which yet could
not be, that man had believed upon the Redeemer, and God
had not faid, Believe, and thou shalt be faved, Faith had not
reached Salvation; therefore it is called the righteousneß of
God, which is by Faith in the Son of God, even of his find-
ing out and appointing. Even as Sacramental fignes, are and
must be fit to reprefent what they are appointed for; (as Aug.
Epift. 23. ad Bonif. Oportet fimilitudinem habeant earum re-
rum, quarum funt Sacramenta, quam fi non haberent, non ef-
fent Sacramenta) yet they work not naturally, but by Divine in-
stitution, as a means of Faiths maintaining and increaſe, ſo Faith
to Salvation.
3. The Dignity and Merit of the object af Faith is to be
confidered; for though it be faid, I Pet. 1. 9. Receiving (TIMO
mercedem, as Beza rendreth it) the end, the reward of your
Faith; yet is it not of merit; for the way of Salvation by
Faith, is altogether of Grace, as Saint Paul induftrionfly and
abundantly proveth. Faith therefore may be confidered either
qualitativè, or relative; in it ſelf, or with reſpect to its ob-
ject: Now not as an habit in us, or aft exerted by us,(though
acting, not dead faith faveth) not as a work of the Law requi-
red in the first Commandment doth faith fave, but through the
righteousneß of Chrift which it apprehends and appropriates:
in it felf it is the most indigent and foul-emptying grace that
is, and cannot by its own merit do this; for it is due, being
by God commanded, (Luke 17. 10.) imperfect in it felf; for
who attaines the higheft degrees of faith? and if perfect in its
kind, yet but an imperfect Righteoufneffe, being the fulfilling but
of one Gospel-command.
Thirdly, why there is this undivided connexion between Faith
and Salvation The Prime reason, and that which it muſt be
ultimately reſolved into, is the good. pleasure of God, accor
ding
Serm. 21.
475
Of Saving Faith.
ding to which he worketh all things. There is nothing in faith
bearing proportion to this effect and attainment, fo that we
may admiringly fay, Even fo Father, because it pleafeth thee.
Secondary and Subordinate reafons:
tion.
Firſt, On Gods part, upon fuppofition of his inftitu-
1. His Faftice, having received a valuable price for Salvati-
on; and this price being made the finners own in the way of
Gods own appointment; fo that believing finners may hum-
bly plead with God as a righteous Fudge for their Crown, Gods 2 Tim.4.8.
juftice being not only fecured, but obliged (in a fenfe) by Rom. 3.26.
Faith.
2. His faithfulneß, having in his Word promiſed Salvation to
Faith, as hath been shown.
Secondly, On Faiths part; the reafon why God hath con-
joyned certain Salvation with it, is, becauſe it giver molt
glory to God of any thing; therefore God entailes glory on it Rom. 4.20.
peculiarly; it honoureth God, and God will honour them that I Sam.2.30
have it. He that believeth, fets to his feal that God is true, and John 3.33.
every way justifieth and advanceth him.
Properties and notes of Trial, convertible with true Faith, 5. Pre-
and reciprocal (where Faith is, there is this and that; where perties.
this and that are, there is Faith; where Faith is not, there theſe
are not, &c. and farther differencing it from other Faith, 2 Cor.13 s
which is a needful work; for there is true and falfe, feigned
and unfeigned, alive and dead; Of thefe fome indeed belong
to the former Head of Effects; and fome of them feem
not altogether unſuitable to be referred to this Head.
The Firſt ſhall be a more general Note. True and faving faith
receiveth a whole Chrift upon judgement and choice on Gods
term's. Lord to rule as well as fefus to fave, the object of
Faith in the Text; no feparating what God hath joyned, and
to have a divided Chrift, not a whole Chrift; falvation, but
not ſelf-denial, &c. True Faith is a confiderate thing, (that
which hath leaft depth, fprings up moft fudden'y) the foul fits Mat. 13:5
down,and weigheth, and cafteth up all accompts, and compa-
reth all things together, mifery by fin, undonneffe in felf,
termes of falvation, ſelf-denial a fundamental one taking.
,
up
475
Serm. 21
Of Saving Faith.
Mark 1.15.
Acts 20.21.
Hab. 2.4.
up the Croffe, following Chrift, univerfa ly fincere obedience,
and what the world, luft, or Satan can fay to the contrary, and
faith CONTENT to Gods terms, and here the bargain is
made; the foul trufts God contentedly for his part, even pri-
viledge, and refolvedly fets about its own part, even duty.
Hence true faith proceeding deliberately upon Gods termes,
is willing to be tryed by the Word declaring thofe terms: which
farther tryal according to the Word follows.
Secondly, True and faving Faith is ufh.r'd in by godly for-
rew, and humility in a good degree, though they are farther
compleated afterward upon the fenfe of Gods pardoning and ac-
Ezek. 16. 63. cepting love; Then shalt thou be ashamed, &c. Repent and
believe; Repentance towards God, and Faith in our Lord Fe-
fus Chrift, this is Goſpel order : The inconſiſtency between
Faith and Pride, is evident in that oppofition of the fouls lift-
ing up, and living by Faith; and the hinderance of the Jews
believing, John 5.44. The Centurions and womans Faith
were attended with eminent humility. Did not humility and
godly forrow accompany and bring in faith, the Law could
not be our School-mafter to bring us to Chrift. This fhutteth
out that eafie, merry, proud faith, that fprings up without the
dunging of humility, or watering of forrow according to
Mark. 16.16.
Mat.14.13.
God.
:
Thirdly, True and faving Faith is abiding and perfeverant,
and this upon fuppofition of temptations and affaults; for o-
therwiſe a mock-faith may have a continuance, and men dye
in a pleaſing dream of ungrounded prefumptuous confidence.
Now it must be fuch, or cannot be faving; for as it is faid,
He that bel euth fhall be faved: fo he that endureth to the
end shall be faved. They that have true Faith, have the feed
of God abiding in them, the prayer of Chrift for them, are
kept by the power of God; for he that hath begun a good work
will finish it, his gifts being without repentance. Believing and
(ealing for fecurity are conjoyned: The true believer is the
wife man that built on the Rock, his houfe therefore ftood;
the good ground that hath depth of earth, that what fprings
Heb.10.38,39. may not wither. The just shall live by his faith
therein and fo believe to the faving his foul, being
rooted and eſtabliſhed therein through Chrift. See more of
Eph. 1,13.
Mar.7.24,25.
Mat. 13.
Col. 2.7.
,
continuè
1
this
Serm. 21.
477
Of Saving Faith.
this before under the efficient cauſe,principal and inftrumental.
Fourthly, True and faving Faith is growing, though this
growth be not alway difcernable,or alike That prayer for ca-
creafe of Faith, flowed from the very nature of Faith; it is Luk.17, 5,
the good fight, which must be carryed on to a compleat con-
quelt; running a race, fpeaking progreffe to the finishing our 1Tim. 6 12,
course; for the way of the just is as light that shineth more prov. 4. 18.
and more to a jerject day. Whatever hath life hath growth,
2T.m.4.7.
till it reach a state of confiftency. Saint John wrote to thofe 1 John 5. 13.
that did believe, that they might believe, Ut credatis, cre-
dere pergatis (which belongs to the last Head) & fide crifca-
tis. Beza in loc. i. e. grow in faith, according to the general
Apoftolical precept of growing in all grace. The fame Author
accounts this the most plain and natural interpretation of that
of Paul, from Faith to Faith, Fide, qua quotidiè incremer- Rom.1.17.
tum accipiat; confirming it by that of Clement of Alexandria,
The Apostle peaks not of a double Faith, but of one, and that
receiving growth and perfecting. The Apoſtles ps♫ sistas
furtherance of faith, Phil. 1. 25. and Beßavil v T ÍSH, xj Col. 2.7.
περισσεύοντες ἐν αὐτῇ, establißhing and abounding in the Faith;
fpeak encreafe and growth in root and branches; more fixed ha-
bit, more frequent acts.They therefore that have believed ever
fince they were born,and alway alike,never believed at all truly.
>
Heb.10.22,23
2 Cor.7.1.
I
I
Fifthly, True and faving Faith is Purging; purifying their A&I
hearts by Faith: Believing and walking not after the flesh Rom.8.1,4.
are joyned where there is Faith (and much more affurance of
Faith) there will be heart and body cleansed and washed; pol-
lutions of flesh and spirit taken away by faith
receiving the Pet. 1.4.
promife of the undefiled inheritance; the believer will purifie 1 John3.3.
himself, as he is pure in whom he trufteth and hopeth. Li-
ving flesh will purge out the Sanies and corruption in it; a li-
ving Fountain, the mud that's ftirred up; fo living faith:
And indeeed hereby it is permanent, for purity preferveth;
pure
Faith cannot be kept but in a good, even a cleane conſcience. Tim.1. 19.
Sixchly, True and faving faith hath other graces accompany-
ing it, in a good meafure, with a proportionable encreafe,
ftrength and activity; I know fome are more eminent for this,
others for that grace; as Mofes for meekneß, Feb patience,
Abraham Faith, &c. yet in good meaſure mult other graces
accompany; for this is an indiſpenſable duty, to add to Faith
Qqq
Tempe-
I
478
Serm.21.
Of Saving Faith.
2 Pet. 1.5.
Gal.5.6.
James 2.17.
temperance, patience, brotherly kindneſſe. Faith with many other
graces, are called in the fingular number (apm's) the fruit of
the Spirit, becauſe connex and infeparable, Gal.5.22. Befides
that the growth, and ſtrength, and activity of other graces have de-
pendance upon it; both as it pleads with Chrift in prayer for all,
and pleads with the foul to act, fir up, and abound in all. Abra-
ham's faith had felf-denial accompanying it; there will be pati-
enc,for he that believeth will not make haft. See more tending to
this under the fifth effect of faith. Let not men fpeak of their faith
then, when other graces are no way fuitable.
Seventhly, True and faving Faith is working and fruitful; though
love and good works are not the form of it, (as the Papifts plead)yet
it alway hath love accompanying. Eph.1.15. and worketh by love,
and without works is dead. Per opera confummatur fides, non ut for-
matum per fuam formam, fed ut forma per fuas operationes, actus pri-
mus per actum fecundum. Alting. Faith alone justifieth, but Faith
which justifieth is not alone. Bona opera non præcedunt juftifican-
dum, ed fequuntur iuftificatum. They that are in Chritt Jefus by
Faith, are defcribed by walking in Chrift, and according to the Spi-
rit: : Quomodo accipitur? fide: quomodo ambulatur in co? ad præfcri-
ptum voluntatis ejus vitam inftituendo, & ex ejus Spiritu vivendo.
Zanch. in Col. 2.6. Faith is obediential, and cannot but be fo; for
he that believeth really, his labour (kall not be in vain in the Lord,
cannot in reaſon and holy ingenuity, but think it meer he be fruit-
Alii cogitant, ful and abounding alway in the work of the Lord; for others they do
but think,rot know the greatness and certainty of the reward. Yea
indeed that affurance I before fpake of, proceeds from Faith
through obedience; By this we know that we know him (know put for
believe, Zanch.in loc. as lf.:.53.11.) if we keep his Commandments :
I fhall therefore, according to St. Paul's command to Titus, affirm
conſtantly this as a faithful faying, That they which have believed
must be careful to maintain god works.
Rom. 16.26.
Cor.15.58.
pii credunt.
Aug.
Tit.3.8.
1.
Eighthly, Truc and Saving Frith trufting God for the greater,.
will traft him for leffer mercies. To them that through Chrift do be-
Pet. 121. lieve in God, this will feem forcible arguing, and a neceffry infe-
rence, He that pered not his own Son, but delivered him up (I be-
lieve) for me, how will he not with him give mic alfo all things freely?
God hath made all forts of promifes to true Faith; and accordingly
many of the Servants of God have expreffed confidence in God
when things have gone wort with them; they would not be afraid
(Kom:8;3:3.
what:
Serm 21.
479
Of Saving Faith.
what man can do unto them, not of evil tidings; their bears, were Pfal.11.7.
fixed trusting in the Lord: The juft's living ij Fath is true in this
fence alfo and that of Pauls living the life in the flf by the Faith Gal. 2, 30.
of the Son of God, hath much in it. Though I know natural timo-
rouſneſs, and living too much the life of fenfe may occalion fome
worldly fears in a Believer; as boldness of temper,carelef-efs,falfe
confidence may much bear up an unbeliever: Yet in great mea-
fure their pretences to faith are queftionable (I might ſay their faith
is but pretence) who fay they can truſt God with thei: Souls, but
will not truft him with bodies and eftates.
Verf.8.
Ninthly, True and Saving Faith makes Chrift very precious to 1 Pet. 2.7:
them that believe. Aweden , but to the unperfwadable, he is a
flone of stumbling, without ferm or come lines; they ask the believer Ifa. 53. 2.
what is thy beloved more than another? And no wonder ; for none Cant. 5. 9.
but the believer hath a cleared eye to behold things that a efpiritu-.
elly difcerned: None but he hath that fpecial intereft which in- Tolle meun
hanceth the price and valuation: None but he hath that experience, & tolle De-
by which it is tafted and feen that the Lord is good: But fight, pro- em.
priety, and experience will make him ineftimably precious, and Pfal.34.8.
the meditation of him fweet; Faith that feeth his neceffity, feeth al- Pfal.104.34.
fo his excellency, and takes him not upon constraint but choyce.
Thofe things that are Oppofite to true Faith, are of two forts. 6. Oppofites.
Firſt, Such as speak the foul void of it, and are ſimply incon-
fiftent with it.
Secondly, Such as actively war against it, and repel it. Theſe
Ifhall call Contrarily Oppofite,thofe Privatively Oppofite; though
the terms may feem not fully fuitable to all the particulars.
Some things are Privatively Oppofite to true and Saving Faith, Privatively.
as relating to the Understanding; others as to the will; others as
to the Life.
Firſt, As to the Understanding and Affent.
1. Ignorance, bilndness, darkness (of the inconfiftency of
which with Faith, fee before of the Word, the Inftrumental Cauſe)
This either is invincible Ignorance, where means of cure are want- A&t.17.30.
ing: Or Vincible, which carelefnefs, floath, or affectation caufeth';
for there are fome perfons willingly and wilfully ignorant, and love 2 Pet.3. 5.
Joh.3.19.
darkxefs.
2. Unperfwadableneß to affent to the truth of the Word and
Promife: daude, Imperfuafibilitas : When men are not fatisfied Rom.11.30,31
in the grounds of believing, and fo affent not: wherein yet
Q992
fome-
480
Serm.21.
Of Saving Faith.
A&.26·28.
Rom.14.1.
Heb.2.3.
fomtimes there is a battery fhaking the Affent,and by parley bring-
ing near a furrender; an almoft prfwalion, which yet is ineffectual.
3. Error in Fundamentals, eſpecially thoſe that concern Faith,
Chrift, the Promifes, Juftification and falvation. Corrupt minds
are reprobate concerning the Faith, 2 Tim.3.8. Therefore doubifut
Disputations, where on one fide is error,are dangerous to the weak.
Secondly, As to the will, Affections and Confent.
1. Unbelief, not accepting the good things promifed through
ignorance or careless neglit of grea Salvation.
2. Disbelief, when men through diffatisfaction with the rea-
fons to believe, or through pride, stubbornn f, uncompliance of
Joh:5:39,40, ſpirit, WILL not come to Christ for life, will not fubmit to
the righteoufneß of God.
44.
Tit: 3. 10.
Thirdly, As relating to Life, practice and profeffion.
1. Herefie is Privatively Oppofite: Such as joyn obtinacy and
2 Tim: 2.16. promulgation to their errors, whofe words eat like a gan-
grene, are to be rejected,as men void of, and enemies to the Faith.
2. Apoftafic from the truth and profeffion of the Goſpel called
denial, viz. after knowing and owning. Thefe never were of the
1 Joh:2.19. Faith, elfe would they not have gone from it. This is a dange-
rous thing, drawing back to perdition; in fuch God hath no plea-
fure: It had been better for them rever to have known, &c. This
commonly ends in bittereft enmity to the Faith and true profeſſors
Heb:10 38.
2Pet: 2. 21.
■ Tim: 3.9.
Contrarily.
a C01:57.
of it.
3. All fins laying waſte the Confcience are inconfiftent with faith:
becauſe Faith and a good confcience are infeparable companions.
By way of Contrariety, there may be confidered these things.
(poffibly fome alfo under the former head, in part,) as Oppofite
to true Faith.
First, Flesh and blood; thefe cannot enter into the kingdom of
Gd, and oppofe faith that would bring thither. I name this
firft, because it is the greatest enemy, and gives advantage to all
others, and then indeed are we tempted (to unbelief,or any thing
elfe) when we are drawn aſide of our own hearts. By Flesh and
blood is meant Senfe, living by fence is the great hinderer and
fupplanter of Faith: Allo Carnal reafon judging every thing by
its own unfuitable apprehenfions, and fo mifreprefenting the
things of God: to it the Gospel is foolishneß, though it is the
wisdom and jower of God to them that believe: This taketh no-
ice of the meanness of the faithful in the world, and ſtumbleth
at
Serm.21.
481
Of Saving Faith.
at it,ớc. Abraham left both theſe Servants below when he
went up into the Mount to the Lord, to exerciſe that eminent
Faith of his Yea indeed Sene and Reafon appeared eminent- Rom: 4,18,19,
ly contrary to him in his entertaining the promise at firft; elle &c
had not the great ftrength of his Faith been manifefted, nor God
glorified fo much.
Secondly, Satans afaults: He not only at firft keeps out
Faith, by blinding mens minds, but afterwards doth with Faith 2 Cor: 4, 4°
as the King of Syria charged his Captains to do with the King 1 King. 22.31.
of Ifrael: He knows what an enemy to his kingdom Faith is;
by it we refift him,and confequently put him to flight and quench
his darts: He knows if our Faith fail, all fails, and therefore he
delires to winnow the foul, and get the good feed out of our hearts, Luke 8.12.
left we should believe and be faved.
Luke
22.31.
Thirdly, The World is a great adverfary: Why elfe is Faith 1 John 5.'4-
called the Victory over the world, but that there is hoftility between
the world and it ?
Fourthly, I might add m ns own delays. 1. Cauling hard-
nefs in their hearts from themſelves: To day, t› day believe, Heb:2.15.
unless you would harden your hearts. 2.Provoking God to feal men Job:12.38,
up under their injudicious unperſwadable minds, for their long op- 39:40.
pofition to the light and word of Faith. The Spirit of Faith will Gen: 6.3.
not alway strive, when men till r:fijt bim
I shall improve all that hath been ſpoken by fome few Uſes,and
conclude.
A8:7, 51-
Uses.
The firſt ſort of Uſes thall be Corollaries for Information.
1. Of the certain and unspeakable mifery of he unbeliever, from Information.
the fure happiness of the believer. Contrariorum con raria eft confe-
quentia. Remember what hath been fpoken before of the excel-
lent Effects and Confequents of Faith, Union with Christ, Juftifi-
cation, Adoption,&c. and that great and everlafting fruit Salvati-
on: upon all which we may conclude with the Apostle, bleſſed Gili3.9.
are they which be of Faith (or believe) with faithful Abraham:
yea therefore bleed is he the believ th, be auf there shall b: a
performance of all those things which have been piken of the Lord:
Now turn the Table, iwwert the fenfe, read all backward, under-
ftand all contrary of the unbeliever: No union with, but ſeparation
and diſtance from Chrift: No pardon of fin, reconciliation and
juftification, but guilt in full force, the curfe of the Law, (and fo.
he is left to ftand or fall by himself) and the wrath of God John 3.. 3.6
are
Luk 45%
482
Serm. 21.
Of Saving Faith.
Mark. 16.16.
Joh.3.18.
Cor. 6,11.
1 Joh.5. 10.
Joh. 3.36.
are upon him: No Adoption of Sons, but rejection as fpu-
rious, and a Sonfhip to the Devil, the god of this world,&c. No
Salvation, but inevitable condemnation; He that believeth not
fhall be condemned, yea is condemned already, becauſe he believeth
not in the name of the only begotten Son of God: i.e. his preſent ſtate
is a ſtate of certain damnableneſs, as fure as if he were condemned
already: Not that there can be no believing afterward, and reco-
very thereby;for who then ſhould be faved? for fuch were fome(yea
all) of them that are justified by faith in the name of the Lord Fe-
fus, as the Apostle fpeaks of other finners. He that believeth not
maketh God aliar; but he fhall find him exactly true to his coft,
in fuch words as thefe, He that believeth not the Son shall not fee life:
The unbelieving (as well as more carnal finners) shall have their
part in the lake which burneth with fire and brimstone, which is the
fecond death. Men by unbelief depart from the living God; will
not come for life; and judge themselves unworthy of eternal life;
and bring a kind of impotency upon the Omnipotent as to the do-
ing them any good: No wonder then if Jefus wondered at their
Mark 6.5, 6. unbelief that held his hands from helping them. Oh! how much
better were it for them among us that believe not, that they had
never had offers of Salvation,never heard the Gofpel of the Grace
of God!
Rev. 21.8.
Heb.3. 12.
Joh. 5. 40.
A&t. 13.46.
Matth. 13.58.
3. It is no small matter to be faved, fince Faith is fuch a thing as
before deſcribed, and without it there is no Salvation: Should
Chriſt now come, fhould he finde Faith on the earth? Alas, the
finall number of thofe that fhall be faved, there being fo few
Believers, though ſo many Profeffors of Faith among Chrifti-
ans! This is fadly manifeft in the grofs Ignorance of the moſt,
and ſuitable apprehenfions in the Doctrine of Faith of very few :
In the Errors, Herefies, Apoftafies of many, even denying
the Lord that bought them: In the altogether contradictory life
of most to that Faith they pretend to have, which (as well as Re-
pentance) should have fruits meet for it brought forth, and accor-
dingly it is known. No wonder if they that take true Saving Faith
to be no more than Aßent, and a profeffed owning the Doctrine
of the Goſpel, a Confidence (at all adventures) of Gods love,&c.
or fome fuch thing, think the way to heaven broad, and wonder at
any ſpeaking of the paucity of thofe that fhall be faved.
3. Hence take notice of the Reasonableneß of the Christian
Religion. 1. That God requireth no more but Believe: Other
things
Serm. 21.
483
Of Saving Faith.
things indeed are required,but they naturally flow from faith,are infepa-
rably linked with faith, and faith cannot be without them; faith is the
great work of God, and command of the Gospel. 2. That this is fo fuitable:
Without faith no falvation can be apprehended as attainable by the
new Covenant; by it comes union to,and intereft in the perfon of the Me-
diator; by it is the appropriation and application made of what he hath
done and ſuffered in finners behalf; by it is acceptance given to Gods
gracious offers in the Gofpel. What more meet,and juft,and neceſſary?
are not Gods ways in requiring faich equal?
4. Behold the danger of ignorance,or mistake in this great fundamen-
tal point,upon which falvation or damnation have fuch immed ate and
neceffary dependance, in other matters not fo great danger: How
juſtly cenfurable then is the folly of thofe that cannot patiently hear the
doctrine of faith, but think of time laid out upon it, as Judas of the
ointments expence, What needs this wafte? But truly, if you are igno-
rant of Gods righteoufnelle (which is by faith in the Son of God) you
will take other ways in which ye cannot find falvation, ye will ye will go
about to establish your own righteoufneffe, Rom. 10.3.
R
5. The usefulneffe and needfulnes of a Gospel-Ministry is hence manifeft.
Faith cometh by hearing; How fhall they believe on him of whom Rom.10.
they
have not heard? and how shall they hear without a Preacher ? &c. 14,15.
How beautiful upon the Mountains are their feet, that bring the glad-
tidings of falvation, and as workers together with God, build up pre-
cious fouls in their holy Faith.
The fecond fort of es fhall be made up of conjoyned Exhortation Exhort.
and Admont:ion; Admonitory exhortations.
Firft, Labour after this Faith, and take heed left there be in you an Heb.3.12
evil heart of unbelief; Evil it is to Go, it dishonoureth him, and dif-
appointeth him, Evil tons, deprives us of our offered happineſſe,and
bringeth upon us wift defiruttios, certain and aggravated condemna-
tion; take heed of this grolle elf murder of unbelief; make use of the
means before prefcribed for the begetting and increate of Faith,& beware
& oppofe thofe things that are Oppite unto faith: This Exhortation is to al..
Secondly, To thofe that pretend they have faith.Try wh ther your fauh
be right or no: and to th send make ufe of, and apply thofe tes and fros
perties of faith before handied: Yet fpend not fo much time in trying
whether you have it,as in exerciting it, (in this many weak Chriftians are
very faulty,) and this will be the way to make all fure for you,and in due:
time clear to you.
Thirdly, To those that upon trial find they have this excellent grace of
faith.
In Res
484
Serm. 2 1.
Of Saving Faith.
1. Rejoyce and comfort your felves against all your fins, fears, the
worlds troubles, Satans temptations; for as to all thou art more than
Rom.5. 2. Conquerour. If thou believeft, rejoyce in hope of the glory of God; for
Rom.3.27
Rom. 1.17
he that believeth fhall be faved.
2. Bleß God and boaft not; there's no cauſe of boafting, faith is the gift
of God; there's caufe of thanfgiving, it's the hand to receive all other
gifts. If ye hope for falvation by faith,be humble and glory not, for boa-
Sting is excluded by the Law of Faith, the conftitution of faith for the
falvation of finners thereby. If ye stand by Faith,be not high-minded; if
Col 2. 7. ye abound in Faith, abound therein with thanksgiving,for ye ow the more.
3.Live by faith.Pau! from Habakkuk affects the just shall live by faith,
and propounds his own example of living by the faith of the Son of God.
Be much in the aftings and exercife of Faith,and make your lives full of
the fruit and efficacy of faith;yea,peculiarly exercife faith in dependance
uponGod for the fupport and perfeverance of your faith.Draw down to
practice what you know of faith, and ye fhall know more fatisfactorily
the Doctrine of faith, than the wifeft in the world according to the let-
ter. Live by the Faith of the Son of God (it is not notion, but action; not
word,but life)and then wait till faith ſhall be turned into viſion,and be-
ing perfected be abolished, having done its work, and then at leaſt ye
fhall be fully fatisfied concerning it.
2
2 Tim. 2.1. 4.Labour to be strong in the grace of Faith that is in Chrift Jefus; not
only for your own fakes,to avoid thofe anxieties which weakneſs of faith
caufeth; but for Gods fake, that by strong faith ye may with Abraham
Rom.4.2c. the father of the faithful, give much glory to God, who hath annexed glo-
ry to believing.
5. Pity them that do not believe, and labour to propagate your faith.
Whoſe foul,that byfaith are themſelves fecured,would not bleed in con-
fideration of the dangerous, yea,certainly miferable eftate(as before/de-
fcribed) of unbelieving friends, relations, acquaintance? Warn them,
exhort them while it is called to day, pray for them; yea, ftrengthen the
weak in faith, and offend them not by going to the utmoſt bounds of
yourChriftian liberty.
6. Efteem them precious that have this precious faith, and have not the
Tam. 2. 1. Faith of Chrift with respect of perfons: Let the poor of the world that are
Verfe s. rich in faith, and heires of the Kingdome, be honourable in your eſteem,
as they are in Gods.
REPENTANCE
Serm. 22,
485
Win
REPENTANCE
NOT TO BE
Repented,
Plainly Afferted, and Practically Explained.
Acts 5. 31.
Him bath God exalted with his right hand to be
a Prince and a Saviour, for to give repentance
to Ifrael, and forgiveneffe of fins.
Epentance being the Subject of this day, in
the courſe of this moneths exercife to be
difcuffed: I muſt wave the Coherence and
Connexion of the Text; only defire you
to note, that the Apostles affert the pre-
rogative of Christ, as their Apology for
their difobedience to humane commands;
when they forbidden,did proceed to preach,
and a reaſon thereof is demanded; the answer is made in thort,
#hether we obey God or man, judge ye: Jesus Christ is exalted
to be a-Prince and a Saviour, to fubdue his enemies by Re-
pentance, and ſupport his Subjects by Remiſſion of ſin.
Rr r
The
486
Serm. 22.
Repentance not to be repented.
}
The Text preſents us with two parts confiderable.
1. A Donor, Jefus Chrift exalted to be a Prince and a Sa-
viour.
2. The Donation, and that is Repentance.
double.
Remiffion of fin.
Anſwerable to the parts of the Text, the Doctrines which
might be inferred to our inftruction, would be two.
Doct. 1. Repentance and Remiffion of finnes, are the especial
acts and advantages of Jefus Christ his exaltation.
Dot. 2. It is the fole prerogative of the Lord Jefus, to give Re-
pentance and Remiffion of fins.
But I must not infift on a formal difcuffion of either of theſe
doctrines; my work and intention being to unfold, and pra-
ically explaine the nature of that moft neceflary (at all times,
though now more efpecially) grace of true Goſpel-Repen-
tance; And therefore prætermitting the doctrines, let me
propound to your ferious confideration, thefe four things, viz.
the,
1. Nature
2. Neceffity
3. Notes or Characters
4.
Next way or means
Of Gofpel-Repentance.
First then of the nature of Repentance; and in opening it I
fhall not trouble you with the curious and critical confiderations of
the word, or the various defcriptions of the thing fet down by
* Ambrose de many found and pious Authours: but briefly propound unto
you this general defcription, as that which comprizeth in it
panit.
Aret i problem, the nature and particular parts of true Repentance, viz.
tom. 1.1.3.
Dani Dik?
སྐ
R pentance is a grace fupernatural, whereby the believing finner
Sensibly affected with, and afflicted for his fin as committed a-
Stork, with ma- gainst God; freely confeffing, and fervently begging pardon, tur-
neth from all finto God.
ny other.
Repen de fin.
Inflead of a logical divifion, and difcuffion of this defcripti-
on, I fhall diftribute it into thefe Theological conclufions, as oft
proper for your capacities, and profitable for your inftre-
dion
1
1. Re-
Serm.22. Repentance not to be repented.
487
1
1. Repentance is a grace fupernatural.
2. The believing finner is the fubject of true Goſpel-Repen-
tance, whereby the believing finner, &c.
3. Senfe of, and forrow for fin as committed against God, are
the precurfive acts of true Repentance: fenfibly affected with, and
afflicted for his, &c.
4. A turning from all fin to God, is the formality of true
Repentance.
5. Confeffion of guilt and fupplication for pardon, are confiant
concomitants of Goſpel-Repentance.
Theſe ſeveral Conclufions I fhall briefly and diftinctly explain,
whereby I hope you will well underſtand the nature of Repen-
tance; and firſt of the firſt, (viz.)
. Repentance is a grace fupernatural. It is a grace in its na-
ture, fupernatural in its Authour, Original,quality and opera-
tion; Repentance is a grace in its nature; not only as it is
freely given us of God, without the leaſt merit of ours, but al-
fo as it is a gift animating and enabling uno action; That which
I intend you especially to note, when we fay Repentance is a
grace, is this, (viz.) that it is an habit, power, principle
spring, root, and disposition; not a bare, fingle, and tranfient
action, as the Papifts, and fome ignorant fouls do imagine:
Repentance is different and diftinct from all penitential a&ts ;
fighing, felf-caftigation, and abſtinence from all fintul actions,
are fruits and expreffions of repentance, but not the grace it
felf; for that diffufeth it felf into the heart, and difpofeth, ha-
bituateth, and enableth to all acts of forrow for, and ceffation
from fin: The repentance which is given of God, is not an a-
&tion, but power, principle, and frame of fpirit: The power
and principle is divine, but act and exercife of repentance is hu-
mane; God plants the root whereby man brings forth fruit
worthy repentance, Matth. 3. 8. Repentance is no other but a
fpirit of grace, animating men to mourn, Zech. 12. 10. Re-
pentance is not the work of an houre, or a day, but a conſtant
frame, courſe and bent of the foul on all renewed guilt flow-
ing afresh, and bringing forth renewed acts. When the migh-
ty hand of God doth fmite the flinty heart of man, it lofeth
its ftone and hardineffe, becomes pliable to divine pleaſure, is
inclined to relent, and prone to diftill its heavenly day and
Rrr2
there-
1. Concinfion.
488
Serm. 22.
Repentance not to be repented.
Ezck.36.26.
therefore it is called a grace; as in its nature Repentance is a
grace, fo in its Original and operation it is fupernatural; a
grace freely given pom above, not acquired by any means or
merit of our own, but fpringing into the foule by the meer
good Will of God, and immediate power of the holy Ghoft;
however Repentance must be acted, it cannot be acquired by
man; it leth out of the reach of humane arme, and muſt be
the effect of an Almighty hand, even the influence of God
himfelf; there is not in man the leat merit of condignity or
congruity, that can engage divine juftice to beſtow it: No;
it is a good and perfect gift, and cometh down from above,
James 1. 17.
and is given by the Father of lights. In vain do men feek
Repentance in any natural meanes; for birth, breeding, educa-
tion, inftruction, art, knowledge, moral fwafion, friendly ad-
x Cor.3. 6,7. vice, and Gofpel Miniftry it felf cannot work it, without the
immediate operation of an omnipotent Spirit; that will, and
that indeed only can work above, and contrary to the courfe
of Nature; God only can take away the flony heart, and give
an heat of flesh. It is the fole and fingular prerogative of
Chrift Jefus exalted, to give Repentanc; all means and Mi-
niftry are but a Mofes Rod,a meer paffive intrument; only the
might of Gods hand can make mans Rocky heart relent; Mi-
nifters muſt indeed preach in ſeaſon and out of ſeaſon, yet it
is but a peradventure that God will give repen ance, 2 Tim. 2.
25. In vain do men dally with, and delay repentance, when
God calleth, determining to themſelves time wherein to repent,
as if it were within the reach of their own arme, or at the
command of corrupt nature, whil'ft ( God knoweth) they
may fee their fet time (though that it felf is doubtful) and yet
find no place for repentance, though they seek it with teares;
Repentance is not the refult of pureft nature, nor yet the ef-
feet of the Law, but a pure Goſpel grace; preached by the
Golpel, promifed in the Covenant, fealed in Baptifme, pro-
duced by the Spirit, properly flowing from the blood of Chrift,
ad fo is every way fupernatural; fo that every returning fin-
Fe.31.18,19. ner muft pray to God, Turn thou 'me, and I shall be urned; and
the praife of Repentance obtained, muft be returned to God
alone, as him from whom it hath been derived; for is a grace
fupernatural; But fecondly,
Dykes Treat. of
Rep.P 3.4.
2 Pet. 1. 3.
The
Serm.22. Repentance not to be repented.
489
The believing finner is the subject of Gospel-repentance. Who- 2. Conclufion.
foever repenteth, chargeth himfelf with guilt, and muſt needs
be a finner. Adam in innocency had no repentance, be-
caufe no fin; and the Lord Jefus faith, he came not to call
Re-
the righteous, but the finner to repentance, Matth. 9. 12.
turns do follow upon deviations, remorfe upon difobedience,
and repentance is the work of a tranfgreffor.
-
But the Subject of Gofpel- Repentance, must be a believing
finner; a finner not only of fenie, but alſo of hope; not on-
ly of conviction, but also of confidence, feeing a pardon procu-
red for fin committed. Faith muſt be the formal qualification
of a Goſpel-penitent, as the very foundation and fountain of
true rejentance; unbelief is the very ground of impenitency
and lock of obduracy. Gods common complaint of impenitent
Ifrael., is, they believed not, Pfal. 78. Then faith muſt needs
unlock and releaſe the foule unto its returne to God; for con-
trariorum eadem eft ratio, the reafon is the fame to contra-
ries. Saint Ambrofe calls faith incendium pœnitentia, the fpur
of repentance; and the Scripture doth fuggeft to be the pumpe of
repentance. Pfal. 1 30. 4. There is mercy with thee, that the
fuldest be feared. Hence it is that the objects of faith become
arguments, and the promijes of grace, per/wafions to ripen-
tance, Jer. 3.13. The approach of the Kingdome of God, is
the only argument urged by fohn the Baptif, and our Saviour, Mat.3.2:417
to enforce Repentance; mercy apprehended, animateth the
miferable finner to returne to God. Ifrael mourned, but made
no returne untill Shecaniah cryed, Ther: is yet hope in Ifrasl
concerning this thing, Ezra 10. 2. The Affyrians put halters
on their necks, knowing that the Kings of Ifrael are merci-
ful. The Law fhutting the door of hope, may ftir up grief,
and horrour, but it ftaveth off Repentance; fin feeming un-
pardonable, fets the foule at a diftance from God, and finks it
in defpaire, whil'it the pardon proclaimed provoketh R.bells
fubmiffion. Nemo poffit pœnitentiam agere nifi qui speraverit
indulge iam; no hope, no help to repentance, faith Saint Am-
brot. Repentance is argued from, and effected by the death of
Chrift; Mount Calvary is the proper Buchim; the fufferings ercitium pen-
tat fscund Ex..
of a Saviour the ad comments upon fin; the fighs and groanes tentie ex doms-
of a Redeemer, most rending to regardleje hearts; and the nica paffion
Rrr 3
fyear
Grybard, medi-
490
Repentance not to be repented. Serm. 23.
1. Rule.
A&s 15.9.
2. Rule.
fweat and blood of the Lord moſt ſoaking and fuppling to an A-
damantine foul; but faith only apprehendeth and applyeth a
crucified Chrift: Repentance the fouls Pump is drie, and itills
no water, untill faith poure in the blood of Christ, and water of
Gofpel-promiſes; fo that Faith must precede Repentance, as the
caufe to the effect, the mother before the daughter; for it mu
qualifie the true Penitent: It is a mystery beyond the reach of na-
ture,that a Son ſhould coexift in time with the Father; but neither
reafon nor faith can allow a priority of the daughter before the
mother.
I well know many Divines affert the precedency of Repen-
tance unto faith; but to my judgment it is more than probable,
yea, pofitively clear, that in order of time, Faith and Repen-
tance are infufed together into the foul; in order of fene,
and mans feeling, Repentance is indeed before faith
but in Divine method, and the order of nature, Faith
is before Repentance, as the Fountaine is before the
Stream.
Lut it is objected that the order of Scripture doth fet Repen-
tance before faith; fo in preaching, Mark 1. 15. Mat.3.2. Luke
3.3. Acts 2.38. 3. 19. And Repentance is required as
the qualification which muft entitle to the promifes, remiffion of
finne is onely offered to the penitent; fo that Repentance
is the reafon of faith, and ground on which we believe fin is
pardoned.
In Anſwer to this Objection; I fhall propound unto your
Obfervation three Rules which make a full and ready refolution
to it.
1. Order of Scripture doth not alwayes conclude order of na-
ture; in 2 Pet. 1. 10. Calling is mentioned before Election, yet
who will deny Election to be firt in nature? for whom God
predestinated, them he also called, Rom. 8. 30. Again, in
1 Tim. 1.5. The pure heart, and good confcience is mentioned
before faith; yet none can deny them to be the effects of
faith, which purifieth the heart; for to the unbelieving, nothing is
pure, but their very minde and confcience is defiled, Tit.
I. 15.
2. Humane fenfe is in many things the Dictator of Scri-
pture order: The Holy Ghoft fpeaketh of things as they are, ob-
vions
Serm.22.
491
Repentance not to be repented.
vious to our ſenſe and capacity, rather than as they are in them-
felves, and their own order: Hence it is that the promiſes of
peace, pardon, and the like priviledges are propounded unto Re-
pentance, as a qualification obvious to our fenfe, and evidencing
our faith: Faith and Election must be known è poſteriori, by
their effects, Repentance and Vocation, and therefore are
mentioned after them : For though we Believe before
we Repent, we Repent before we know that we do Be-
lieve.
3. Miſapprehenfion of the nature of Grace, doth eafly lead z. Rule.
into a mistake of the order of Grace. Such as deem common
illumination and conviction to be Repentance, and Afurance of
pardon, joy and peace to be the formality of faith, may very well
place Repentance before Faith; but fuch as underftand the arcep-
tance of Christ in order to pardon, to be true and faving faith
anda ceafing from fin, and fericus application of our felves to
piety, to be the formality of Repentance, will plainly fee that
faith uniting us to Chrift, and deriving to us the efficacy
of his death and fufferings, that we may be holy, doth
Precede, and muft needs be the caufe of true Repen-
tance.
;
Let me then difmiffe this Rule with this Note or Obfervation. Note.
Faith in its existence and effential acts, but without its reflexion,
fruits and effects, is the foundation and fountain of true Repen-
tance. Such therefore on the one hand,as apprehend and affent unto
the Hillory of the Gofpel,and are fometimes affected with,and af-
Aicted for their fin,but do net accept of Feftus Christ as tendred to be
Lord and Saviour,do fix their Engine too low to force the waters
of Repentance into the foul; yet this Divels faith may produce a
Judas Repentance;for an Hypocritical Repentance is the refult of
an Hiftorical faith. And on the other hand, he that feeks aflu-
rance of his fin pardoned as an argument of Repentance, ma-
keth the effect both cause and effect, and concludeth himfeff in-
to a condition not needing Repentance, whill he pretendeth to
enforce it; but the true frame of a Gofpel Penitent, is by fa-
ving faith to fee falvation (through the fatisfaction of Christ our
Saviour) extended to finners, himself not excluded; and to clo-
fing with, accepting of, and appropriating to himself the gene-
sal tenders of grace, and terms of the Covenant, to proftrate
himself
492
Repentance not to be repented Serm.22.
3. Conclusion.
2 Cor. 12. 21.
Eoi Th ag-
θαρσία.
Revel. 9. 20.
Από κακίας.
נחן
תשנבה
Μεταμέλεια.
Μετανοία.
·
himſelf at the feet of mercy, and purfue his pardon, untill by
acts of fincere Repentance, he affure himself his aimed at happi-
neffe is attained, and fhall with certainty be poffeffed; and fo he
experienceth in himself, and evidenceth unto all others, that the
believing finner is the fubject of Gofpel Repentance; and now I
paffe to the third Conclufion confiderable in the nature of
Repentance.
Safe of, and forrow for fin as committed againſt God,are the pro-
cur five acts of true Repentance.
True Repentance (as moft Divines determine) doth conſiſt
in two parts (viz.) Humiliation and Conversion; the cafting
down the heart for fin, and the cafting off fin: A Repenting for
uncleanneffe and fin, with grief, fhame and anguish; and Repen-
ting from iniquity, Acts 8. 22. and from dead works, Hebr.6.1.
This distinction, or rather diftribution of Repentance, is not on-
by dictated by the denominations of Repentance, which in the
Hebrew is called Nacham, An irking of the foul; and Teshub-
ba, At rning from iniquity; fo in the Greek, Metamelia,
Metauenea. After-grief; and Metanoia, After-wit; and in the Latine.
Panitentia, and Refipifcentia; the one expreffing the fenſe and
forrow of the foul; the other, the retrogradations and returns of
it from fin; but the Scripture alfo doth clearly fuggeft, nay, fpeak
out theſe diſtinct parts of Repentance, Humiliation and Conve
fon requiring fometimes the one, fometimes the other, when
Repentance is the duty to be discharged; calling fometimes for
fasting, weeping, and walking in fackcloth and ashes; nay, the
rending of the heart, and not the garmens, Joel 2.11, 12. and
fometimes, and that very commonly, for turning to the Lord;
may, the whole work of Repentance is in Scripture expreffed by
Humiliation; in the promiſe of pardon to the penitent, their
Repentance is defcribed to be an humbling of the uncircumcifed
beart, and acceptance of the puniſhment of their fin, Lev. 26.
So when Rehoboam and Manaffeh Repented, they are on-
ly faid to humble themselves, a Chron. 12.6. 33. 2. And
under the Gospel we read of Repentance for fin, as well as from
fin; and 'tis denominated godly forrow, which worketh Repen-
tance: 2 Cor. 7. 10. Working not only as a caufe but comple-
ment, perfecting, finishing, and compleating Repentance, and
therefore the Apostle James requires them that draw nigh to
41.
2
God,
Serm. 22.
493
Repentance not to be repented.
G›d, and clean e their hart, and purifie their hands, that they
be afflicted, mourn and weep, and bumble themselves ander the
hand of God, James 2. 8, 9, 10. And the Covenant of Grace
promifing Repentance, doth expreffe it felf by theſe two acts;
you shall fee the evil of your wayes, and loah your felves be-
༡༠
cause of your iniquities and abominations: And I will put my
Spirit within you, and cause you to walk in my ways, Ezek. 36.
27, 31.
So that according to the expreffions of Scripture, as well as the
experiences of the Saints, Humiliation of the eul is an effential
act, and eminent part of Repentance; and this is that which I in
the defcription do denominate fenfe of,and forrow for fin,as com-
mitted against God, thereby intending to note unto you, that the
foul must be humbled that will be lifted up by the Lord;
and his humiliation doth, and mult conlift of theſe two
parts, Conviction and Contrition, fight of, and forrow for
fin.
Rom.7.9.
The first part of humiliation is, A Spirit of Conviction, or fight of First part of
fin in every penitent foul,which is no other than the operation of the humiliation.
Holy Ghoft opening the blinde eye to fee the deviations of the
foul, and the destruction inevitably attending the perſiſtance in
it; this act of Repentance and Humiliation, is no other but the
Prodigals return to himself in fenfe of his own ftarving conditi- Luke 15. 17.
on, whil'ft his fathers fervants have bread enough; the arrival of
the Law unto the reviving of fin in Pauls fenfe and feeling;
the communing with our hearts, that we may tremble, and not Pfal.4. 5.
fin; a ſearching and trying our ways, that we may return unto
the Lord; a fmiting on the thigh, with a what have we done ?
the fmiting of Davids heart, with an I have finned against the 2 Sam 24. 10.
Lord; the judging of our felves, that we may not be judged of
the Lord; the Spirit of bondage, which goeth before the Spirit
of Adoption: In a word, it is the fouls ferious erection of a
Court in its own breast, and fetting confcience in the Throne,
and making a judicial proceffe to defcry and determine its eternal
condition; in order to which
1. It streads before it felf the Law of God, as that which
mult be the Rule of life, and reafon of death and condemnation;
the will of God dictating duty,and diffwading iniquity; awarding
recompence according to obedience or difobedience: In a word,
Sff
derer-
Lam. 3.39.
494
Serm.22.
و ناظر
Repentance not to be repented. determining of men, Thus do and live, or thus do and dye;
thus I will be worthipped, and you shall be rewarded; in this if
you tranfgreffe, you fhall be thus puniſhed; the foul teeth clearly
that the Law is in nature and neceffity, a Schoolmaster to bring us
unto Chrift, whil'ft by ferious confideration of its genuine fenfe,
and due extent the foul ſtandeth convinced this is day enjoyned;
this is fin inhibited; herein if I offend, not only in deed and
word, but thought or imagination, I am a Tranfgreffir bound
under quilt, and the expectation of judgment; thus the coming
of the Law into Pauls minde, becomes the revival of fin; and
Fofiah his reading in the Law of Mofes, led him to the trem-
blings of heart,and renting his garment before the Lord, 2 Chron.
34. 18, 19. For as indeed wi hout the Law there is no tranfgreff
on, fo without the knowledge of the Law there can be no con-
viction; ignorance of Divine pleasure is the great obftruction
of Repentance; and therefore the Prince of this world doth daily
endeavour to blow out the light of the Word,or to blinde the eyes
of the fons of men, that they may not fee, and be converted;
but God fends his Prophets rifing up early, and fending them to
read the Law in the ears of men, that Ifrael may see his finne
and Fudah ber tranfgreffion: The first act of Repentance, is the
falling of the ſcales from off the finners eyes; the firft language
of a turning foul, is Lord, what wou deft thou have me to do?
So that the foul humbling, felf-examinant, feeing the Law to be
holy, juſt and good, that which must be the rule and reaſon of its
condition, it being to arraign and condemn it felf becomes ftu-
dious of the Law in its full fenfe, and due extent, in commands
prohibitions, promiſes and threats, and fets before its eye every
particular pr cept, and pondereth the righteoufneffe of that God
who hath declared a curfe against every one tha: continueth no in
the Law to do it; and fo by the juftification of, and
infight to the Law of God, exciteth the fou to felf-reflexion
and is conſtrained to cry out what have I done? whereup-
onic
2
2. Surveigheth the past courfe of his own life; fummoneth
together all faculties, powers and members of both foul' and bo-
dy, to make rehearſal of his paft converfation, in word, thought
and deed, and to give an exact account of their conformity or
difagreement
Serm.22. Repentance not to be repented.
495
difagreement with the Law of God eſtabliſhed, and rule by which
at muſt be judged; and now he communeth with his heart, con-
fidereth his ways, examineth him el, makes an exact comparifon
of his life with Gods Law, layeth the line clofe to his carriage;
and fo convinceth himself of his deviations and irregularities, in-
fomuch that fin reviveth, and be dyeth; guilt appeareth, and
grief and shame aboundeth; his own heart condemns him as diio-
bedient, and a Tranfgreffor of the Law, that he is conftrained
to cry out, What I should do, I have not done, and I have left
andone what I ought to have done. I have finned againſt the
Lord; if God be fevere to mark what is amiffe, I cannot abide in
his prefence; for I have not only offended in part of his holy Law,
and broken the leaft of his Commandments, but I have violated
the whole Law, and am a Tranfgreffor against every Command;
nay,he cometh on this confiderarion to be convinced of his anomy
and ataxy, the pravity of his nature, that enmity to the Law,
which is implanted in his very being, and that irregularity where-
by evil is ever prefent; but to do good he hath no minde; fo that
he muft needs cry out, I have finned, and muſt return, or elſe I
perish; now reproof finds ready acceptance from him; the Mi-
nifters of God fhall meet with no murmuring, if they cry unto
him Thou art the man; for he is apt and ready to draw up a Bill
of Inditement, and read a large accufation against his own foul
his iniquities now finds him out, and followeth him every where,
that it becomes alive, and appears againft him with vigour,
not admitting the leaft of Apology, but leading him
to Condemnation, and laying him open to the Curfe
due unto them that break the Law and therefore, he
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3. Sentenceth himſelf as accur ed of God, and bound out t
Divine fury; the confcience of his guilt concludes him under
the condemnation of the Law, that he feeth caufe to wonder at
his very being, concludeth himfelf unworthy the least of mercy,
and God to be juft in the greatest of judgments which lie upon
him; and fo proceedeth to indge himself, and feal up his own
foul under the curfe, ftanding under the continual expectation of
Gods fiery indignation to be revealed from heaven; determining
it felf a debtor to the Law, and as fuch, liable to juftice, and in
it felf unable to make the leaft fatisfaction; fo that now the foul
doth
Sff 2
Rom.7.19.
495
Repentance not to be repented. Serin.22.
Second part of
humiliation.
Job 40.4.5.
Pfak-51.4.
Lam 3.39.
doth not only affent unto the Law as true in all its threats, but
app yeth them unto himfelf, confeffing unto him belongs fhame
and confusion, hell and horrour, wo and eternal mifery, that
he knoweth not how to escape, but if God proceed against
him, he is molt miferable and undone forever; and fis con-
ftrained with anguifh of foul to cry out, What shall I do to be
faved?
This is then the first part of humiliation, when the foul in
this due order, and judicial method of conviction, is brought
to a fight of fin, to fee God offended, the Law violated, the
foul damned and deftinated to everlafting woe, if not Redee-
med by the mercy of a God, who hath established Jefus Chrift
his Son to be a Lord and Saviour, to g ve Remillion and Re-
pentance, and ſo it proceeds to the forrow for his fin as committed
againſt God.
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The fecond part then of penitential humiliation, is contriti
forrow for fix as committed against God: Herein the
foul is not only acquainted with, but afflicted for its guilt, fees
eth rot only that it is a finner, but forroweth ander, and is
afhamed of fo fad and finful an eftate; the ftony heart is bro-
ken, the Adamantine foul diffolved; he rends not his garment,
but his heart, and goeth out and weepeth bitterly: He feeth
with fhame his many abominations, and rendeth with foul-di-
fireffing forrow and anguish, the Curfe of the Law that is due
unto him; and confidereth with almoft foul-d'ftracting de-
fpaire, the doleful eftate into which his fin hith refolved him;
for he feeth God with whom he is not able to plead, to be high-
ly offended, and therefore muft with Job confefle that he is
nt able to answer when God reproveth; he is vile, and must lay
his hand on his north; though in his pride he hath one poke
yet now he hath no answer; yea, twice, but le dare proceed no
further. Well, (eeing that all contending with God, is but a
darkening counsel by words wi hout knowledge, and fo he be-
comes fubmiffe and filent under the faddeft of affliction inflicted
by God, Crying out, Again thee, thee only have I finned
And why should a living man complaine for the punishment of "
is fin? the foul is in it felf, confounded on the fenfe that
God claps kis hands againſt him for his fin, therefore his beat
cannot endure, or his hands be strong; Ezek, 22. 13,14, Côm-
Punction
SVO
Serm 22. Repentance not to be repented.
497
punction of spirit is the only condition of the convinced Peni-"
tent; he feath he is able to the curfe of the Law, and his on-
ly outcry is, what shall we do to be faved? He being con-
vinced that he hath crucified the Lord of life, is pricked at the
heart; and in all approaches unto God he is afhamed and ana-
zed, becauſe a man polluted lips; nay, fadly feeing that fir Ifa. 6. 6.
overfpreads him, his very righ.conf:ff is as a menftruous
Ila.64 6.
cloth, he like the poor Publican, Itands afar off, and dares
not fo much as lift up his eyes to heaven; and his only note
and ecchois, Lord, be merciful to me a finner; he humbleth Luke 18.13.
himself under the hand of God, as having deferved the molt
heavy of plagues; his haughty fpirit is now laid low within hi.n,
he is wholly refolved into forrow, even godly forrow; it is his
grief that guilt is on his fpirit; but his greater grief, that his
fin is gone out against God, a gracious and an holy God, a juft ~
and an holy Law; his forrow is a forrow of candor and inge-
nu ty; not fo much that he is liable to the lafh, and obnoxi-
ous to the curfe, as that a Father is offended, the image of his
God defaced; his grand complaint is, I have finned again
God; his foul-affliction, and heart-trembling is, God is offen-
ded; the frownes of God fink deeper, and feize more fadly
on his fpirit, than the fharpeft of his fufferings; his earnest
cry is for the joy of Gods falvation; he is not only afflicted
with the terrours of the Law, which he confeffeth belongeth to
him, but is melted with merciful Minitrations of the Gospel of
which he is fo unworthy; he cannot look unto Chrift but with
spirit of mourning, moved by the ftrength of the remedy, to
fee the heighth of his malady, and by the dolor of a Saviour
made fenfible of the depth of his miferie; by the mercy and
love manifefted to fo great a finner, he is led to mourn over
a gracious. Saviour, like Mary Magdalens, he loveth much,
and manifefteth it by lamenting much, becauſe much is for Luke 7. 47.
given.
a
Thus then the believing finner comes home by weeping-
croffe, findes
unto his coconviction, and contrition, antecedaneous acts
}
unto his converfion, a fenfe of, and forroy for his fin, pre-
curfive parts of his Repentance; and God holds this methodin
gving Repentance for fundry wife and gracious ends which be.
hath propounded to be effected. As,
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t
1. Ta
Pfal. 5. 12.
Zech.12.10.
498
Repentance not to be repened. Serm 23%
4. Tp fuit them for
To
and engage them to ſet an esteem on
Chriſt Jeſus, and the Remiſſion of fin in him. The whole
need nor the Phyfician, but the fick, and Chrift came not to
call the righteous to repentance, but the finner, Mat. 9. 12,
The hunted beaft flies to his Den, and the pursued Malefactor
to the hornes of the Altar, the chafed man-killer to his City
of Refuge, fo the humbled finner unto Jefus Chrift; like Paul
flaine with the fenfe of fin, and conſtrained to cry out,
wretched man that I am, who shall deliver me from this body
of fin? it foon feeth and faluteth Chrift for his Saviour, with
an, I thank God through Jefus Christ, I have gained the vi-
Story. The weary and heavy laden are the men invited to Chrift
Mar. 11.28. for eafe and refreshment; for indeed fuch on'y feek him, and
can be fatisfied in him, and duly favour him; the full ftomach
of a proud Pharifee, loaths the honey-comb of Chrift his righ-
teoufnelle; whilft to the hungry appetite of the humbled in-
Rom 7.24,25.
ner
the bittereft paffions of a Saviour are exceeding ſweet;
the deeper the fenfe of mifery, the ſweeter is the fenſe of mer,
cy. How acceptable is the fountain of living waters to the
Deus oleum non chafed panting heart, and the blood of Chrift to the thirty
infundit nifi in foul and confcience fcorched with the fenfe of Gods wrath
vas contritum, the broken and the contrite heart is the only Sacrifice accepta
Bern
ble to God; the wounded Samaritan is the fit object of
his compaffion; a Mary Magdalene cannot, but love
much, when looking
when looking on her fins, the feeth much is for
given.
2. To set them at camity with fin, and in due submission jp
his facred will. Sin is natural to the fons of men, and only
Imart for it will make us fick, and willing to be rid of it; un
till God bring Ifrael into affliction, they regard him not, but
then they seek him daily, Hofea 5. 14. An unbroken finner is
as unfit for Gods inftruction, as an unbroken Colt for the fade
dle, or unfallowed ground for feed. Manaßeh his Bonds
a Chron-33.12 break in him the power of his fin; and the fhakings of the prifon
to the heart-ake of the Jaylor, makes him pliable to divine
A&t. 16. 30 pleaſure, what shall I do to be aped? Senfe of fin is a princi-
ple of fubmiffion under affliction; Why Should a living man
complaine for the punishment of his fin? Sins revival unto remorse
}
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of conſcience, conftrains Pauls outcry, O wretched man that
}
I
Serm. 22.
499
Repentance not to be repented,
!
*
I am, who ſhall deliver me from this body of corruption!_the
humbled heart gives an heedy eare to divine inftruction; They
are not stiff-necked, but give their hand to the Lord to be led
by him, 2 Chron. 30.8. and therefore God will teach the hum-
bl his way, Pfal. 25.9. A bruifed heart is like foft waxe pre-
pared for divine impreffion; fo that to the end Chrift may be
of esteem as a Lord and Saviour, the penitent foul muſt on due
conviction cry out, wherewith fhall I come before the Lord
and bow my (elf before the High God? fhall I come before him
wit burnt-offerings, with Calves of a year old? will the Lord
be pleased with thousands of Rams, or ten thousand rivers of oyle?
Shall I give my fi ft-born for my tranfgreffion, or the fruit of my
body for the fin of my foul? Micah 6.6, 7. And to the end
we may be fet againſt fin, it muſt fting the confcience, and fo
work us into a willingneffe to do or fuffer the Will of God
making us with earnestneffe and refolution, cry when prick-
ed at the heart, what (hall we do to be faved? fo that a fight
of, and forrow for fin as committed against God, are parts of,
and effential to true repentance; only before I pafle from this
Conclufion, let it be noted, that they are precurfive acts: Re-.
pentance cannot be conflituted without them; but they are pre-
curfio, fuch as alwayes go before; fometimes, yea, too often
(at least in fhew and appearance) without true Repentance.
Judas is convinced of, and caft down for fin unto utter de-
fpaire, crying out, I have finned in betraying inn cent blood.
And Abab may humble himſelf in all external expreffions, and
many internal operations of the foul, and yet never be turned
unto the Lord. We may not indeed deny that humiliation
eſpecially in the external acts and expreffions goeth many times
without converfion and compleated repentance, and fo we
muft needs conclude, Conviction is not true grace, or an estate
of (aving holineſſ: ; but that fad complaints of guilt may pafle from
Reprobates and damned foules; yet we must remember, Repen-
tance or conversion never goth without humiliation, fight of, and
forrow for finne. In the order of nature men mult be convin-
ced of, and confounded for the evil from which they are con-
verted; we cannot hate and avoid the evi: we do not know
and know to afflict us; and the order of Scripture doth alwayes
call to a communing with our hearts, that we may ftand in
awe,
500
Serm.22.
Repentance not to be repented,
awe, and not fin; Pfal. 4. 5. a fearching and trying our wayes,
before we turn unto the Lord; the Law must do its work, as a
Schoolmaster, to every foule that is brought to Chrift; and the
Gofpe' ever fends the prick into the heart of fuch as repent un-
to remifion of fin, Alts 2. 37, 38. and the spirit of bondage,
before the fpirit of Adoption, of power, -love, and a fourd
minde, Rom. S. 15. Preaching Repentance is the opening the
blind eye, and the bringing the Prodigal into his right minde,
that in the fenfe of his fad eftate, he may go unto his father
and feek mercy.
The work of the Word, is to make them
finners of fenfe, that fhall come to Chrift for cure, to cast down
all proud imaginations, and every high thought which exaltetb
it felf, and foto bring into obeli.nce to Chrift, 2 Cor. 10. 5.
to affect men with guilt and danger, that they may with ferven-
ey cry, What shall we do to be saved? to convince that the
illues of death, will be the end of the way in which they now
walk, that they may flee with defire, and returne without delay.
In a word, to affect the heart with the high tranfgreffions of
Gods holy Law, the difobedience of a gracious Father, and
offence done to infiniteneffe, that the foule may down on its
knees, proftrate it felf at the foot-floole of mercy, Ay to Je-
fus Chrift as its Redeemer, Surety, and alone fatisfaction, and
fo fue out its pardon by a ferious return to God; and theſe are as
it were, the pangs of the New Birth, natural, and neceflary,
though fometimes abortive and mifcarrying;the first part of fin
cere repentance, though not alwayes fucceffeful to perfect and
compleat it; for although we must not call the convinced con-
fcience a Golpel-Convert, yet the Convert is alwayes convinced;
fenfe of,and forrow for fin,is no infallible fign of faving grace;yec
faving grace and fincere repentance, is never wrought without a
fight of, and forrow for fin as committed against God; for this is the
precurfive act of true repentance; and whenever God will feale
up under impenitency, he ftops the paffage and poffibility
of humility making the eare heavy, and the eye dim, ard
the heart hard, left they ſhould fee with their eyes,hear with their
eares, and be of humbled hearts, and fo be converted,Mat.13.15.
And fo much for the third Conclufion; but again, in the nature of
repentance we must Note,
Turning
Serm. 72.
594
Repentance not to be repented.
I
Turning from all fin to God, is the formality of true repen- 4: Conclufion.
› sance. Sincere converfion is the fumma torale, "and ratio for-
imális of a Goſpel-penitent; Remorse for fin without a returne
from fin, will afford you no comfort; fin is an averfion from
God; and repentance a converfion to God; the common call of
fimmers unto repentance, is to turn, and return to Gd, Ifa.44.
-182, 5517. Jer. 4. 1, 18, 11. and many other places; whenever
repentance is promiled or predicated, and fpoken of in Scri-
pture, it is ordinary by this terme, of turning, and returning
to the Lord, Ifa. 19. 22. Ifa. 59. 20. and that not only in the
Old, but alfo in the New Testament, 1 Per. 2. 25. We were
like sheep that were going aftray, but are now returned unto the
Shepherd and Bishop of cur foules. Every finner is towards
God, like Hagar refiting the Will, and then running from
the prefence of her Miftreffe, untill by the Angel of the Co-
venant, called to repentance, and caufed to return by weep-
ing-croffe, and fubmit under his hand. Like Travellers we are
out of the way, and running upon our ruine, and had need to
call one on another, Come, and let us return to our God, Hof.
*6. 1. Like the Prodigal we are out of our wits, untill by a
Spirit of repentance we recover our found mind, and return
to our Father, from whom we have madly run away, fo that
the very formality of repentance, is returning, All Fudas
conviction and confeffion, nay, contrition and condemnation
will not conftitute a Gofpel-penitent for want of coxarfion.
Repentance when it is true and faving, makes the finner fadly
fmice on his thigh, and fay, what have I done? and fpeedily
to face about and fay, I will do so no more; the Gospel-pe-
nitent is a pofitive Changeling, no more the fame he was,
Old things are done away, all things are become now; he is
really and throughly changed; not in his fubftance, as the Fa-
milits fondly fancy; nor in quantity, meafure, and degree,
as common Chriftians too commonly dreame, but in quality,
nature, frame, and difpofition; the foul and body in regard of
their effence, powers, faculties, proper and natural adions,
remaine the fame after that they were before repentance; for-
row, fear, joy, love, defire, natural paffions and affections,
are indeed altered, not annihilated, reftrained, nay, regulated,
not ruined; but the whole man is in refpect of property, bent
5
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and
502
Serm. 22.
Repentance not to be repented.
First part
converfion.
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and diſpoſition no more the fame, but a very Changeling, that
it may be faid of them as of Onefimus in time paft, unprofitable,
but now profitable, Philem. 11. Or as of the Corinthians, they
were Thieves, Fornicators, Idolaters, Adulterers, Effen.inate,
Coveteus Drunkerds, Revilers, Exto tioners, What not; but
they are washed, they are cleaned, they are far&tified; the ve-
ry belt of men before the grace of God their Saviour appear, by
the working of Repentance, and renewing of the Holy Ghoſt,
are as the Apoſtles themselves were, Forlift, Dijobedient, De-
ceived, ferving divers lufts and pleasures, rebellions to Gods
holy will, running from his gracious prefence, and continually
going aftray; but when by the grace of Repentance they fee, and
are fadned for their aberrations, and finful course, they speedily
return from all fin to God; fo that turning is their general act
and bufineffe, and it confifts of two parts anfwerable to the terms
about which it is converfant, and they are,
Receffion from ſin.
Reverſion to God.
Or as the Prophet (in the Name of the Lord )
phrafeth it, a ceafing to do evil
a ceafing to do evil, and learning to do well,
Ifa. 1. 16. Or the wicked mans forfaking his evil way, and the
unright.ous man his thoughts, and returning to the Lord, lfa.
55.7. Or as the Apostle James, a cleansing your hands you fin-
ners, and purging your hearts you double-minded; and drawing nigh
unto the Lord, fames 4.8. The work of Regeneration doch
confift in putting off the Old,and putting on the New man.
not being conformed to the World, cr fashioned ac.o ding to the
luft of ignorance; but being transformed by the renewing of our
minde, to be holy as God is holy, Rom.12.2. 1 Pet. 1.14, 15.
It is
So that the first part of Converfion is a Receffion from all fin;
which the Pfalmift calleth, a departing from iniquity, Plal. 34.
14, 37. 27. as the original word will bear it, a fubftracting from
fin, that the number and increaſe of it may be finall, and at the
Havadt and length amount to juft nothing; and as the Prophet Ifaiah, a cea-
is no fing from evil; as the Septuagint rendreth it, a resting, and be-
on
ing quiet from the practice of iniquity, fo in Ifa.1.16. and at af
ter a forfaking of his evil ways, utterly deferting and relinqui-
fhing fin, Ifa. 55. 7. this is that which the Apoftle calleth a
cafting off finging from us with deteftation, and anger the morks.
ὑμῶν.
of
#
Serm. 22.
503
Repentance not to be repented.
of darkneß, Rom.13.12.fo as never more to have f lovfhip with the
unfruitful works if darkreſſe, but rather reprove them, Ephef.
5.8. Nay, it is an Apoltalie from fin to break League with, and
violate all thoſe bonds in which we fland bound to profaneffe;
and with rage and refolution rebel againit the Soveraignty of fin
which it hath exercifed over us; if we will call on the Name of
the Lord, and become his Subjects, we mult recede, rebel a-
gainit fin, bid open defiance, and proclaime open war againſt ic,
notwithſtanding all thofe engagements that lie upon us; t him
depart faith our Tranflation, in the Original, Afolatize from
unrighteoufneffe, 2 Tim. 2. 19. Sin hath an intereft in, and en-
gagement upon men, by nature they are obliged to follow ir, and
the whole man is too much devoted to puriue and obey the di-
Etates of luft; but Repentance difchargeth all, and turneth the
whole man into an eftrangedneffe to,nay,enmity again.ft fin;fo that
both ſoul and body in faculties and members do withdraw from
fin,the thoughts are now no more engaged to contrive and devife
iniquity, nor the heart to embrace it, or hands to act it; th: m. m-
bers of the body are no longer yielded to be the inftruments of
unrighteonfneffe; but the contrary is now effected by Repentance.
In a word,the penitent foul recedes and turns from all fin. First, By
the apprehenfion of his minde, ſeeing fin and its finfulneffe, he
difcerns the contrariety of it to the Image of God, by the Law,
which is by the Spirit of Repentance engraven on his heart; he
now knows fin, which he never knew before; he diſcovererh a-
bundance of evil, in what he deemed exceeding good; he now
feeth he finned to the damnation of his foul, in what he thought
to have been good fervice to God; he is now freed from error,
and readily difowns, and damneth as defperately wicked what he
fometimes allowed and argued for as eminently good; with Jobs
proud friends, when penitent, feeth he hath need of Gods par-
don, and fobs prayer for the very things he fpake for God; and
like pharifaical Paul, feeth horrid unrighteoufneffe in all his
felf-righteoufneffe of which he had vaunted; fo that fin fhall no
more impofe on his judgment, but he will try all its dictates, and
difcover the falfe hood that is therein. Secondly, By the alie-
ra ion of his will and affections ; that he shall not more difallow,
than deteft the finfulneffe of fin; he no fooner feech his iniquity,
but he loatheth himſelf because of his abominations; fin was ne-
Ttt 2
ver
'ATTOT TO AT}
d'finias.
504
Serm. 22.
Repentance not to be repented.
?
ver fo much the object of his affe&ions, as now it is the object
of his paffions; what he before loved, defired, delighted in, he
now by Repentance hateth, feareth, envieth with David he
hatth every falſe way, and the very workers of iniquity; if he
be furprised by the difficulty of his eftate, or diftemper of his
minde, with an act of fin,he loatheth himself becaufe of it, and
with Paul profefleth,I do the things that I would not do; the very
exiftency of fin in him,is his intolerable burden, Oh wretched man
that I am, who shall deliver me from this body of corruption,is his out-
cry?death is defired,becauſe he would fin no more;he would rather
be redeemed from his vain converfation,than from wrath to come;
penitent An elme had rather bein hell without, than in heaven
with his iniquity, and therefore he yet recedes. Thirdly, Into
an abstinence from, nay, actual resistance of fin; he puts away
the evil of his doings, forfakes his way, abftains from the ap-
pearances of evil; he is now athamed of what he hath fometimes
acted with eagerneffe; he now preacheth the Gospel he fome-
time deftroyed; and bleffeth the name he blafphemed; he is not
only restrained himfelf,but he labours to reclaime others from ini-
quity; nay, not only is his hand with-held from fin, but his heart
is fet againft it; kis ftudy is to mortifie his earthly members, and
his refolution that fin fhall not raigne in his mor al body, that
be fhould bey it in the luft thereof; he is careful to avoid all oc-
cafions and inducements unto evil, he feareth to make proviſion
for the flesh, to fulfill the tuft thereof; his hearty prayer is,that he
may not fall into temptation, but be delivered from evil; he re-
fifteth all finful affaults, ftriveth against fin unto very blood; his
righteous foul is grieved for the fins of others; all his complaint
under forrows is againſt fin; his care is to be rid of fin,his fear of
falling into fin.
So that the Gospel-penitent maketh a perfect receffion from
fin, all fin, fin in its kinde, not in its species or degree; not on-
lý this and that fin, but fin which is contrary to Gods Law and
Image, be it fin fmall or great, natural, and near allied unto
him, it is his care to keep himfelf from his own iniquity; the fin
of his complexion, calling, conflitution, or condition; he will
not indulge his right eye, or right hand in oppofition to Gods ho-
Lineffe: No pleaſure, profit or honour fhalf willingly hire him to
the kaft iniquity; the penitent eye judgeth fin by its complexion,
not
Serm.22. Repentance not to be repented.
505
not its compoûtion; by its colour, not by its weight; he deter-
mines of it,not by compariſon with it felf, but its non-conformi-
ty to Gods Law; fo that if you ſay of any thing there is fin in it,
you have faid enough to fet the Gofpel penitent against it; for he
is turned from all evil; yet take along with you this cautionary
Note, that you run not into finful defpaire and defpon-
dency, in obferving your penitent Receffion from finne.
(viz.)
Sins cxiftency, and ſometimes prevalency, is conſiſtent with a
penitent receffion, and turning from it. Sin may remain, though
it doth not raigne in a gracious foul. Who is there that lives,
ana fins nt: If we ay fin is not in us, we are lyars, and the
truth is not in us. The righteous themselves often fall; Noah,
the Preacher of Repentance to the old World, becomes the fad
pattern of imiey to the new World. Penitent Paul hath
caufe to complain, when I would do good, evil is prefent with
me: Sin abides in our fouls, whilft our fouls abide in our bodies;
fo long as we live we must expect to bear the burden of corruption;
fin exitts in the bett of Saints by way of fuggeftion, natural incli-
nation, and violent intiigation, and enforcement of evil; and
fo taking adventage of the difficulty of our eftate, and diftemper
of our minds, it drives us fometimes into moft horrid actions, e-
ven Davids Adultery, or Peters denial of Christ; which of
the Saints have not had a fad experience hereof; nor muſt it ſeem
to us ftrange; for Repentance doth not cut down fin at a blow;
no, it is a conftant militation, and course of mortification; an
habit and principle of perpetual ufe, not action of an houre, ơ
little time, as we have Noted before, it is a receffion from fix
all our days, though fin rum after us; if once we be perfectly freed
from fins affaults, we shake hands with Repentance, for we need
it no more; fo that let it not be the trouble of any that fin is in
them, but let it be their comfort that it is hunned by them;
that you fall into fin, faile not in your fpirits, let this be your
fupport,that you flie from, fall out with, and fight against fin; the
true penitent doth evidence the truth and ftrength of his Reper-
tance, by not admiting fins dictates withkent resistance ; not
alting fins precepts without reluctance; when he devifeth evil,
his minnde is to fe ve the Law of God; and he approveth of
that as good; he doth what he would not; the Law in his mem-
Caution.
bers
506
Repentance not to be repented. Serm. 2 2
Second part of
converfion.
Jer. 4. 1.
bers rebels againſt the Law of his minde, and leadeth him cap-
tive; and therefore he abides not under fins guilt or power with-
out remo fe; if he be drawn to deny his Mafter, he goeth out,and
weepeth bitterly; he is in his own eye a wretched man, whil'it
oppreffed with a body of corruption; nay, he retireth not into
finful fociety without repining; his foul foon thinks he hath dwelt
too long in Meßhich, and in the Tents of Kedar; the wicked
are to him an abomination; whilſt then any foul maintaineth this
conflict, and ſo viſibly diſalloweth what he fometime doth; he
may fafely ſay it is no more 1, but fin that dwell th in me; for
his fervants you are to whom you yield your felves e vants,
Rom. 6. 16. and comfortably conclude that as a Gofpel-peni-
tent he turneth from all fin; and that is the first part of
the formality of Repentance, the ſecond naturally followeth,and
that is,
Reverſion to God, a reception of God, God and God only,
becomes the adequate object of Goſpel Repentance; man by
fin hath his back on God; by Repentance he faceth about; all
fin doth agree in this, that it is an averfion from God, and the cure
of it by Repentance must be converfion to God; when God calls
for true Repentance, it is with an if thou wilt return O Ifrael,
return unto me; and when Repentance is promifed, it is promi-
fed that the children of Ifrael thall return, and Seek the Lord
their God, and David thei King, and shall fear the Lord and
his goodneffe, Hofea 3. 5. And when they provoke one ano-
ther to Repentance, it is with a come let us return unto the
Lord; and when provoked by others, it is to return to the Lord
their God, Hofea 14. 1. and when God calleth, and chargeth
their Repentance with hypocrifie, it is with this complaint, They
cryed, but nat unto me; and they returned, but not unto the most
High, Hofea 7.14, 16. The Goſpel penitent turneth not from
fin to fin, as do the profan:; nor from finful rudeneffe to common
civility, or only moral honesty, as do the civil honest man; buc
unto piety, acts of Religion, unto God: God is the fole object
of his affection and adoration; the true penitent is proftrate at
the feet of God, as him only that pardoneth iniquity, tranfgref-
fion and fin: And pliable to the pleaſure of God, as him only
that hath prerogative over him; the whole man, foul and body
is bent for God, and purfueth communion with, and conformity
to
Serm.22.
507
Repentance not to be repented.
I Pet.z. 2.
to God; not only doth Repentance turn us from what is grie-
vous and contrary to God; but unto that which is agreeable, and
acceptable God, the minde return:th from the devifing of
evil, to the review of the minde, and will of God; from fitting Pfal. I. v. 13.
in the feat of the fcorneful, unto meditating on the Law of God
night and day, his earneft out-cry is, Lord, what wouldeft thon A&s 9. 6.
have me to do? for he is transformed in the fpirit of his minde
to prove what is the good and acceptable will of the Lord! Rom.
12. 3. and full well knoweth it is life eternal to know God, and
Fejus Christ, and therefore having once tafted that the Lord is
gracious, he as a new-born babe defireth the fincere milk of the
Werd; Gods Word is his great delight, and beautiful in his eyes
are their feet that bring glad tydings from Zion. The will and Rom. 10.15.
affections return from all evil, unto a refolution, and ready ac-
ceptance of the cord, and acceptable will of God; not only do:h
the Goſpel penitent pray, wherein I have done amiß do thou
frew it me, I will do fo no more; but also speak Lord, for thy
fervant heareth; for it is wholly refolved into the will of God
approving what is good, prizing every act of worship, and pur-
poling an exact obfervance of it, fincerely praying, Let thy will
be done on earth as it is in heaven; and accounting it his meat
and drink to do the will of God; his defires and affections run
out to God, and God alene, there is nothing in a'l the earth to
be compared with God, nor any in heaven acceptable to the foul
befides God, Pfal.73.25. The Lord becomes his very dread and
delight; he rejoyceth in the Lord, and continually feareth before
him; fuch are his affections now towards God,that he can leave all
to follow him, father, mother, fifters, brethren, wife, chil-
dren, lands,houſes; nay, life it felt becomes nothing in respect
of Col. A Gofpel penitent ftards convinced, that if any man
love the world, the love of the Father is not in him, 1 Joh. 2.
15. And if any man love any thing better than Chrift, he is
not worthy of him, Matth. 10.37.and fo he accounteth all things
droffe end dung in comparison of Chrift, Phil. 2.7. The Lord
is his chiefeft among ten thoufand, his all in all, and fo his out-
ward man is ready in the utmost of endeavours to do the will of
God; he is wholly refigned to Divine pleaſure, to do or fuffer a
ny thing: God fhall not enjoyne what his attempts and utmoſt
industry fhall not be to performe, or inflict what he hall not in
patience
$80
Serm.22.
Repentance not to be repented.
1 Pet. 1.2.
Ezek. 3. 26.
patience and filent fub nilion endure; Repentance is no other
than the obedience of faith; the penitent Romans da abeg from
the heart the forme of found words unto them delivered; or as
Els vase the Greek bears it, into which they are delivered; as in a mold
δόθητα τύπου
JOS TUTO which leaves its shape and impreffion on that which paffed through
dida xus.
it, Rom. 6. 17. For the tony heart removed,the Law of God is
imprinted in the foul, the Spirit of Repentance maketh us walk,
in Gods way, and to do his Statutes. The command of God
carrieth the truly penitent contrary to the commands of men; nay,
corrupt dictates of their own foul. feph dare not fin against
God for all Potiphars poffeffion; nor Daniel flack his devoti-
on for fear of a Lyons Den; nay, it is irkfome to a penitent Pe-
ter, to be once and again provoked to obedience, as half angry,
John 21. 17. he cannot but cry out, Why Lord, thou knoweft I love thee; he is
ready to execute Divine prefcription against the utmoſt of oppo-
fition; he never defireth other Apology than whether me obey
Gol or man judge ye; for Chrift is exalted to be Lord and King,
to give Repentance, &c. Not only doth he believe, but is alfo
ready to suffer for the fake of Chrift; he is contented to be at
Gods carving, as unworthy any thing; under ſharpeſt ſorrows he
is dumb, and openeth not his mouth because God did it; in fad-
deft diſaſters he complains not, because he hath finned against
2 Sam. 16.10. the Lord; let Shimey curfe him, he is quiet, nay,grieved at the
inftigations of revenge, for that God hath bid Shimey curse; in
all his actions and enjoyments, he is awed by, and argueth not a-
gainst God. However he may with Hezekiah, flip and fall in
his life time, yet the fupport of his foul at death is, Lord, R~
member I have walked before thee with an upright and perfect
heart, and have done that which was right in thine eyes, Ifa.
38. 3. And with Paul, he may finde a Law in his members
rebelling against the Law of his minde, yet can think
God, that with his minde he ſerves the Law of God, Rom.
Pfal. 39. 9.
7. 28.
So that true Goſpel Repentance doth not only convince and
caft down, but change and convert a finner, fenfe of, and forrow
for fin as committed againft God, are neceffary and effential parts,
but not the whole, or formality of Repentance;ro, that is a
turning from fin, all fin unto God, only unt a God; it indul-
geth not the leaft iniquity, nor taketh up fhort of the Lord; it.
Aayeth
Serm.22. Repentance not to be repented.
509
fayeth not with Jehu at the extirpation of Baal; but with
Hezekiah and Jofiah, Rest reth the Paffeover,the worship of the Lord;
and that is the fourth thing confiderable in the nature of Re-
pentance.
upon
The fifth and laſt conclufion is, Confeffion of fin,and prayer for 5. Conclufion.
its pardon, are constant concomitants of true Repentance. The
true penitent is not only the finner of fenfe, but of hope, and
therefore a fuppliant at the Throne of Grace, proftrate at the
foot-ftool of mercy, confeffing fin, and fuing for pardon, free-
ly accufing, and fully condemning it felf before God; every
penitent foul comes to God, like Benhadad to the King of Ifrael,
with an Halter about his Neck, praying, Forgive us our
trespasses. David is no fooner brought to Repentance by Na-
than, but he is brought on his knees before the Lord, with an
I have finned before the Lord, 2 Sam.12.13. Returning Ifrael
mult take with them words, and fay, Receive us gracionfly, take a-
way all iniquity; Aftur fhall not Jave us, we will not ride
Horfes, neither will we fay any more to the work of our hands, ye are
our gods, Hof.14.3. When the Prodigal comes to himself,he goeth
*to his father, and cryeth, I have finned against heaven, and a-
gainst thee; I am no more worthy to be counted thy son; make
me as one of thy hired fervants, Luk. 15.21. Confeſſion of, and
prayer for fins pardon, are fuch infeparable concomitants of Re-
pentance,that the whole work of Repentance is expreffed by them,
as if they were the formality thereof; thus when Repentance is the
refult of Gods chaftifements, God obferves, if they shall confeffe
their iniquity, and the iniquity of their Fathers,their trespasse where-
by they have trespaffed against me, and that they have walked contra-
ry matome, then will I be merciful, Levit. 26. 40. When Achan is
called to Repentance, he is required to give glory to God,and con-
feffe his iniquity, Joſh.7.18. and fo Ifrael is required only to ac-
knowledge her iniquity, that she hath tranfgreffed against the Lord
her God, and hath scattered her wayes to the strangers, &c. Nay,the
very promiſe of pardon to the penitent, is entailed on an humble
fuppliant confeffion of fin;if we confeſſe car iniquity, he is merciful
and gracious,ready to forgive us our fins, 1 Joh.1.8. So that there is
no coming to God but with confeffion of fin,and prayer for its par-
don,and indeed there is great reafon that thefe fhould accompany
true Repentanee, becauſe confeffion and fupplication are;
U u u
First,
5i0
Serm. 22.
Repentance not to be repented,
?
Lam. 3. 39.
First, The vent of grie; they give eafe and quiet to the penitent
perplexed foul; conviction concealed, is like a burning bile, in
which the ill humours in a mans body do rancour and ſwell,
burn and pain the whole body, as willing to be gone, and
only giveth eafe by being lanced, open'd, and let out by
confeffion and fupplicat on; guilt concealed, is like the
winde confined in the bowels of the earth, making roaring
ruptures and dreadful earth uakes; unconfeft fin is the fpring
of horror, and principle of all amazement; David found it ſo
on his fad experience, Pfal. 32. 3. When I kept filence, my
bones waxed old through my roaring all the day long
but I acknowledge mine iniquity; untill then he could find no
comfort.
>
Secondly, The vomit of fin, fo Origen did ufually call con-
feffion; for it is the loathfome rejection of fin, an eafing of the
foul by evacuation of what burdened it; cafting up with grief and
pain what we caft off with deteftation; confeffion is the emptying
the foul of fin by expreffion of all paffion againſt it felf; accufa-
tion and condemnation turn the heart and whole man againſt fin;.
fhame makes us fhun evil; the penitents in the Primitive times
did confeffe their iniquities to God in the fight of the
Church, and if they again relapfed into the fame fin, and apofta-
tized to their old courfe, were faid to return with the Dog to his
vomit, and the Sow to her wallowing in the mire,
2.22.
2 Pet.
Thirdly, The vindication of Gods justice in all the afflicti-
ons by him inflicted. David acknowledgeth, and cryeth out,
Against thee, thee onely have I finned, and done this evil in
thy fight, that thou mayst be justified when thou speakeft, and
c'ear when thou judgeft, Pfal. 51. 3. and therefore confeffion
is faid to be a giving glory to God. Jofh. 7. 19. Jerem.
13. 16. It quells all quarrelling paffions againft God, why
fhould a living man complain? a man for the punishment
of his. finne. The language of a confeffing penitent is
Thor bast punished us leffe then our Iniqui ies
niqui res do de-
ferve, Ezra 9. 13. And to us belong Confuſion of
face, but to the Lord belongeth Righteoufneffe, Da-
nich 9:
"
The
Serm 22. Repentance not to be repented.
511
Fourthly, The voice in which God is well-pleafed; God loves to fee
his people with ropes about their necks. Only acknowledge thine ini-
quity is Gods demand; this foon meeteth with acceptance. I
have finned, is no fooner fpoken by David, but the Ld alfo 2 Sam. 12. 13.
bath taken away thine iniquity is replied by the Prophet; nay; Pfal. 32. 5.
David can witneffe, I but faid I will confeß, and thou forgaveft
mine iniquity. God will nor ftay his correcting hand, untill the
ftubborn heart acknowledge his iniquity; but then he will do it; Levit. 26.
the compaffions of God give an affectionate check to the sharpest
corrections of his children, if but moved by their confeffio and
complaint; Ephraim cannot fooner relent under Gods hand,
than he repent of his anger. I heard E braim bemoaning him-
felf, faying, I was as a Bullock unaccustomed to the yake, I
was afhamed, I was confounded; turn me, and I shall be tar-
ned, moves Gods very bowels to pity, Is not Ephraim my dear fon?
Is he not a pleasant child? I will urely have mercy upon him, Jer. 31.
18,19,20.
We fee then that there is much reafon why theGofpel-pen tent
muſt be a confeffing fuppliant; but before I paffe this Conclufi-
on, let me briefly propound unto you the Rules which must guide
our Confeffion, evidencing and accompanying our Repentance;
and they are theſe.
1. Confeffion must spring from Conviction, and spread it felf
unto Condemnation. Soul-fenfe of guilt unto fighing, muſt make
the tongue ſpeak of it unto fhame; compunction of fpirit mult
be expreffed by fupplication: Then hall you remember your own
evil wayes, and your doings that were not good, and shall loath
jour felves; our common Tranflation reads it, But all judge
your felves not worthy to live, as other and better Translations
read, for your iniquities, and your abominations, is the pro-
mife of the Covenant of Grace, Ezèk. 36. 13. Confeffion of fin
which ſprings not from fenfible conviction, and fpreads not to felf-
condemnation,is an hiftorical narration,& verbal recitation of fin;
like the curfory reading of an ordinary Inditement,no penitenti-
al confeffion of fin;the penitent prodiga begins with I have finned,
and ends with I am not worthy;it is an eafie matter for Saul to fay
I have fined, I have tranfgreffed the Commandment of the Lord
but ftill he ftaves off the fenfe of it, and not only difputeth againſt
reproof, but at length diverts his conviction by an Apology.
Uuu 2
}
512
Repentance not to be repented. Serm. 22°
I feared the people, and obeyed their voice, 1 Sam. 15. 24.
Confcience is placed in us, the Law fpread before us, and ſelf-
fcrutiny impoſed on us, as precurfive to our repenting confef-
fions; we are required to judge our felves, which imports to
be convinced, we deferve to die, and fo to put halters on our
own necks.
2. God alwayes, and men ordinarily must be the object of our
confeffions and fupplications. Whatever fin is committed, God
is the object of it; his holy Law is violated by it; though
fome fins are committed againft God immediately, and ex-
tend not unto men, as all breach of the first Table of the Law,
and mifcarryings of acts of Religion; yet all fins againſt men,
are alfo againſt God, who is no leffe concerned in the fecond
than the firft Table of the Law. If David fin against Bathshe-
ba her chastity, or Uriah his life, yet he muft confeffe unto
God, Against the have I finned, and wrought this wickedneffe
in thy fight; however the trefpaffe is againft man, the tranf
greffion is againſt God; the fin which is committed again't
God, is to be only confeſſed unto God, not unto man; but
the fin which is committed againſt man, must be confeſſed un-
to God, and likewife unto men; to God alwayes who can par-
don the eternal punishment; to men ordinarily, as when the
Church is fcandalized, or the particular perfon is offended and
James 5. 16. damnified, and in this laft cafe, reftitution must be added to
our.confeffion, Zacheus like; where we have wronged any, we
muſt make acknowledgement and reparation; and in all offen-
ces to men, when we come before God, we muſt conſider
whether our brother bath oight against us, and go and be re-
conciled; the God that binds men to forgive till Seventy times
(even times, binds the offendor fo, after to return and ſay I
have offended. The auricular confeffion of the Papifts, is vani-
ty, fuperftition, and evil; but particular acknowledgements
of fin to God, and fometimes to men, is duty indifpenfable; in
vain doth Saul fay to Samuel, I have finned,whilſt he never ſeeks
to God for the pardon.
Luke 19.
Mars. 24.
Luke 17. 4.
>
3. Confeſſion of fin and prayer for pardon must be free, and
not extorted. The natural, not forged language of the peni-
tent; the confeffion of constraint, falleth equally under fufpicion
with the unrequired accufations of malice, both which are fre-
quently
Serm. 22.
513
Repentance not to be repented,
quently falfe; true repentance doth convince of the finfulneffe
of fin, and conftraine the foule to confeffe it with candor, in-
genuity and freedome, as weary of it, as the ftomach of nau-
feous matter, that it naturally without any co-action cafts up.
Confeffion springs from the Saints, as Elihu his plea for God
againſt fob, I am full of matter, the Spirit of the Lord con-
ftraineth me, faith he to Job, Job 32. 18, 19, 20. The con-
feffion of the wicked is conftrained, and no longer doth he
cry to God, than he is under the cudgel of his judgements
or on the Rack of his own confcience; fo Pharaoh his plagues,
and Fudas his anxiety may extort an I have finned; howe-
ver the children of God muſt be fometimes pinched and whip-
ped into their complaints, yet their cry is natural, and con-
feffions free and voluntary, a ready eccho to the least reproof, Pfal. 1415-
and defiring that the righteous may fmite, and God fhew them
their iniquity.
4. Confeffion and fupplication must not be more free than full;
not Atraitned any more than extorted; fin must be confeſt, not
only in general, and in the lump, with a Lord have mercy
apon us miferable finners; but in its particular species and parts;
as Ifrael, we have forfaken the Lord, and ferved Baal; in
Judg. 10.10. and we have to all our fins added this evil, to ask:
HS A King, to go about to change our Government, 1 S.
12. 19. not only open, known, hainous, and flagitious offences,
but even fecret and particular infts. David bewails, and con-
feffeth not only his murther executed on Uriah, but his felf-
revenge intended against Nabal, and the very cutting off the
Lap of Sauls garment; not only fin fimply in it felf, but with
all its aggravations of time, place, manner, occafion; finne
must be taken up by the roots, and fpread before God in all its
branches, In iniquity was I conceived, in fin brought forth;
as well as against thee have I finned. In vaine doth Caine con-
feffe his cruelty to Ael, and conceale his irreligion to God;
or Judas complaine of betraying innocent blod, whilft he makes
no mention of his covetoufneffe.
5. Shame and forrow must feize on the confeffing fuppliant for
finnes pardon. Contrition of heart, and confufion of face, mua
be the refult of confeffion; dayes of atonement, were dayes of
foul-affliction, becauſe of confeffion of fin; Davids complaints Lev.23.27)
makes
514
Repentance not to be repented. Serm. a 2.
makes him water his couch, and mingle his bred with teares;
lying in the duſt,and renting of Garments,were required from fuch
as came to confeffe iniquity; the spirit of repentance is a ſpirit of
mourning.
6. Confeffion must be made with confidence and fupplication in
hope of pardon; the true penitent is proftrate before God as a
Father, not as a Judge; men may confeffe and be hanged, but
the children of God cry with Shecaniah, We have tranfgref
fed, but yet there is hope in Ifracl concerning this thing, Ezra
10. 2. they pray in faith, Father forgive us our trespaſſes; not
in feare; mercy my Lord mercy. Judas's confeffion was there-
fore falfe, becauſe fearful, and flying to his own deſtruction,
n t the innocent blood by him betrayed, that he might have
been faved; we have fhewed you the fubject of repentance
must be the believing finner; hopes of mercy puts halters on
our necks; confidence of pardon feats us in Gods Chair to con-
demne our felves; the confeffions of defpair, are the outcries of
the damned in heil.
Thus then Beloved, I have laid before you the true nature
of true repentance. I well know it is a common Theme, and
much Treated of, but little practiced; nay, indeed little con-
fidered and understood: How many pretenders are there among
us, that may yet ponder the nature of Gofpel-repentance?
which if it be well understood, will neither appeare to be fo
lightly come by, nor fleightly performed, as it is deemed;
we muſt know that every common repentance will not ferve our
turn unto the Remiffion of fin; but chat repentance which Chriſt
gives, is in respect of nature,
1. A grace fupernatural, without the reach of mans arme or
acquirement.
2. whereby the believing finner apprehenfive of his own
guilt and Gods grace, in and through Jefus Chri;
3. Senfibly affected with, and afflicted for his fin as commit-
ted against God, under conviction and contrition for all his fin
as fin;
4. Doth return from fin, all fin, unto God, and God only
as his all in all.
5. Freely confeſſing, and frequently begging pardon for his ini-
quity.
Con-
Serm. 22.
515
Repentance not to be repented.
Conſider my Brethren this defcription of Repentance you
have had unfolded, and the nature of the grace diſcovered;
for it will be very useful to you as a touchftone of doctrine and
practice; for the confutation of all falfe notions about Repen-
tance; as that, 1. Repentance is the refult of nature, and at
mans command; we may repent when we will, as the Arm -
nians teach; but you must remember its fupernatural. 2. That
pennance is a tranfient act of confefſion and felf-caftigation, as
the Papifts teach; you muſt know it is a grace or habit. 3.Tha:
repentance is before faith, and not the refult of the Goſpel, and
effect of the blood of Chrift, as fome Divines fuggeft. 4. That
conviction, contrition, and confeffion, are not necessary to repen-
tance, as the Antinomians teach, or fufficient repentance, as
the Legalit and Pharifee teach; that a turning from fin to fin,
or at least not to God and holine, as the Quakers, and our
finful age fuggeft, is the formality of repentance: but you
may find and make it fpecially useful to conviction, and dilcove-
ry of falſe repentance, with which men are apt to take up
and content themſelves; and if this which you have heard be
the nature of
of true Repentance then these are falle
Repentances, with which take heed you be not de-
ceived.
>
1 False repen-
tance.
1. Popifh pennanc, which is indeed fcrued very high by the
Church of Rome, unto a detracting from the fatisfaction of
Jefus Chrift, and making mis own fufferings, Partners and
Peers to Chrift his fatisfaction; wherein it is not only Hereti-
cal, but blafphemous; but indeed in it felt is very lov and
weak, not able to afford us the left of comfort, becaufe a
falfe and fained repentance, confifting in auricular confeffim to
the Prieft, never inftituted by God; and felf-caftigation in a
moſt cruel and violent manner, or Pilgrimages interdicted by
the very light of nature, and never enjoyned by the Lord,
and is different from true Repentance, in that it is meerly ex-
ternal on the body, not at all feizing on the foul; chaſtiſe-
ments of the outward, without any ferious conviction or con-
trition of the inward man; tearing the flesh without renting the
heart; nay, and that in a way of fuperftition, and will-worship
like the felf-cuttings, and torments of the Priests of Baal, and 1 King, 18, 273,
like to finde the fame acceptance; and a tranfient action, with-
out
28
516.
Repentance not to be repened. Serm.22.
2. Falfe repen-
tance.
out any inward principle, habit, and difpofition; and too often
under the purpoſe of continuing in finne; nay, many times ma
king way to fin, as the Popish Confpirators in the Gun-powder
Treafon confeffed, and did pennance for the wickedneffe they
intended; fo that it is every way inconfiftent to the nature of
true repentance; for it hath man, not God for its object; na-
ture, nay, luft for its principle; action, not frame and difpofi-
tion, for its forme; is external in its property and in-
tention of finne for its end; and fo muft needes be
finful, and foul-damning Repentance in its quality.
3.Falfe repen-
tance.
Pagans Repentance, which is effected in men as men, with-
out any the leaft refpect unto Religion; all men have a natural
confcience, and fome remainders of the Law of God diſcovering
a Deity, and directing duties of prefervation to themfelves
and humane Society, by this they are checked on all mifcartia-
ges, and groffe exorbitancies; and not only grieved and offen-
dei at the prefent, but alfo curbed and restrained for the fu-
ture. Thus Alexander when fober, repents the flaughter of
his friend Clitus, in a drunken humour, and confults the Phi-
lofophers as fo many Minifters for the pacification of his confci-
ence; and fo Polemo though in his drunken fit, he came to the
Schoole of Xen:crates, and heard him read of fobriety, yet
went home, and repenting his drunkenneffe became fober ever
after; yet this is no other than a falfe repentance effected by
the only power of nature, whofe bet things are but splendida
peccata, fhining fins, and is meerly a restraint of action, no
renewing of difpofition; it wants both principle and power to
make it faving; this light within them without fupernatural
grace, doth but lead them a ſmoother way to hell; for at the
beſt, vertue contrary to their natural vice, not God and his Will
is the object of their converfion.
Jer.34.12, 13,
14, &C..
A&ts 5.5.
7
The prophane mans repentance, Pharash-like, repenting of
good, and returning to evil; having let Ifrael go, purfueth
them to bring them againe to bondage, and like the children
of Ifrael, who let every man his fervant go free, and then
fetch them back againe. Like the repentance of Ananias and
Saphira, who run as farre as others in felling their eftates for
the common good of the Church, but foon repent to the re-
turning fome part, and lying to the holy Gholt. How many a-
mongst
Serm.22.
517
Repentance not to be repented.
mongitus do now repent their fighing and fad thoughts that
their fin hath coft them, and the ferious difcharges of holy du-
ties, falling, praying, reading, hearing, and the like, which
they have done; bewailing themselves that ever they looked
towards heaven, or left the way of hell, this is a mot fad
and finful repentance, in every refpect oppofite to the nature
of repentance, being an inverion of the very termes; instead
of turning from fin to God, a turning from God to fin; theſe
mens latter end muſt needs be worse than their begining, be-
caufe having begun in the fpirit, they end in the flesh; and
it is hapned unto them according to Proverb, The dog is retur-
ned to his vomit, and the fox to her wallowing in the
mire.
The formalift and legal repen ance; thefe men are eminent, 4.Falfe repen
and exact in the external and precurfive acts of repentance; tance.
they humble themſelves before God, and confeffe iniquity,
and feek for pardon of fin; rent their garments, and ie in
fack-cloth; Ahab-like they are alarum'd by the Prophet Eli-
jah for their ſin, and therefore humble themselves before the Kings. 21.27.
Lord; they are full of conviction and feeming contrition, but
never reach unto converfion; they lament fin, but lie in fin;
like Herod, heare John gladly, but retain their Herodias; and
like Fælix, tremble to heare of righteouſneffe, temperance, and A&.24.25,26,
judgement to come; but yet look for a bribe, and difmille Paul
till fome other time, that fo they may quiet confcience, and
grant a truce to the Devil; thofe like the young man in the Go
Ipel, are not far from the Kingdom of God, but yet fall ſhort;
they never come at repentance.
27.
The Slaves repentance, which is extorted and extenuated, 5. Falfe repens
neither free nor full; like the repentance of Saul or Phara- tance.
oh; ſo long as they are conftrained, they confeffe their guilt;
when they can no longer hide their villany they own it, though
with an endeavour to extenuate it; thus Saul by the dint of Ar-
gument, is at length driven to confeffe to Samuel, I have fin-
ned; yet he that ftaved off the Prophets reproof as long as he
could, at laft ft fleth his confcience, by pleading the feare of
the people whom he pretended to fear and obey; and feeks no
more than to avoid the prefent blow; Honour me, faith he to
Samul, in the fight of the people. So Pharaoh when under
Xxx
the
518
Serm. 2 2
Repentance not to be repented.
6. Falfe repen-
tance.
$
the cudgel, will confeffe he hath finned, and will let Ifrael ge;
but Gods hand is no fooner ftaid, but his obduracy returns; it
were well for many penitents, if they could go from a fick
bed, a priſon, an anxious confcience to heaven; for fo long
as they are in this condition, they are in a good mood, but no
longer;thefe men like flint ftones flie in funder by the hammer,
but fll retain their hardneffe; there is in them no principle
that may make them candid in confeffion, or free in the forfaking
of fin.
A fullen and flf-defructive repentance; theſe men in an an-
gry humour, and by the anxiety of confcience are conſtrained
to repent of their mifcarriage, like Shimei his repentance for
curling David, occafioned only by the change of Davids
condition, and croffe of his own expectation, which yet at
IKing.2.39:40. length leads him to fin againſt his foul, and break his bounds
2
Sam.
1.19.20.
tance.
unto his own ruine; and like Judas in a dogged humour, de-
ploring his fin unto felf-deftruction; many men turn out of fin
becauſe it turns Wife and children out of doors, deprives them
of expected preferment, difpofeth them into diftreffe and an-
guifh of foul or body, or both; these men have no na-
tural enmity to finne; but are like a Bowle turned out
of its Biaffe by fome more than ordinary rub to their
defires.
Give me leave to adde one more, and that is the Quakers
7. Falle Repens Repentance, not fit to be mentioned, nor worthy the leaft re-
futation, it is fo notorioufly prophane and ridiculous, were it
not too much fucceffeful in thefe fad times, in which God hath
given us up to a ſpirit of delufion, fo as that the moſt palpable
of errours finde entertainment; this is the Repentance where-
by men following the pretended light within them, are fud-
denly converted from extreame loofeneffe, to extreame ftrict-
neffe of behaviour; it is to be wondred at, to fee what a ſudden
leap the lewdeft men make by this rude fpirit, from the moſt
horrid lewdneffe, to the molt ftrange, folitary, and ſelf-affe-
&ted way of behaviour; thefe men we must not deny to be chan-
gd, unleffe we will deny our fenfes; nor own to be Gospel-
penitents, unleffe we deny our Re'igion, and very reafon; for
themſelves profeífe it to be from no other principle than the
light withinth m, which they fay alſo is common to all men;
and
Serm. 22.
519
Repentance not to be repented.
>
and ſo is at the beſt but natural, though in them plainly viſible
to be diaboli al, whilft it carr eth not fo far as the light of
nature, but is contrary to the dictates thereof in natural and
civil fociety,darkening, nay, declaiming againſt thoſe very
notes of diftinction, which God and nature hath in all Nati-
ons made between man and man; being violent, ſudden, and
precipitate by fome abfeffion or enthufiaftique 'impulfe as from
the Devil, norby any moral fwafion or intellectual convicti-
on, which is proper to a reaſonable foule, and therefore acts
wilfully with rage and rabid expreffions, not able, and fo refu-
fing to render a reafon of their actions or perfwafions; but with
obduracy perfifting in their own felf-affected profeffion, with-
out the leaft poffibility of conviction, or capacity of difcourfe
reducing them into a direct Bedlam temper, fit for nothing but
Bedlam Diſcipline, fo that in the very forme thereof, men of
seafon and the leaft meaſure of Religion, muft needs conclude
their converfion Devilish, not Divine; yet in the effect of it,
their repentance muft needs appear not to be true Goffel, and
faving repentance, as being diffonant to the nature in the very
formality thereof; for however it turns them from fin, yet nor
with due contrition and confeffion, or on due conviction, not
from fin as fin, they retain pride, railing, disrespect to men,
are void of natural affection, defpife dominion, fpeak evil of
dignities, whilst they damne drunkenneffe, fwearing, and o-
ther the like abominations; but it never turnes them unto God,
nay, it keeps them at an equal, nay, a greater diſtance from
God, than from the Devil, from heaven than hell, whilſt they
deny civility, and the common reverence children owe to Pa-
rents, Servants to Malters, and all Inferiours to Superiours,
decline God, difown and declaime againſt holineffe, praying,
hearing Sabbath and Sacraments are to them as the vices they
do deceft; Goſpel-Min fters and Miniftrat ons, are to them an
abomination; whilft they refufe to fweare, they refuſe to pray;
drunkenneffe and devotion are equal in their account; if with
Fehu they drive furiouſly against Beal and Ahab, yet they
mind not to walk with God, but follow the way of feroboam,
both for Rebellion towards men, and confufion in the Church,
fo that they appeare farre from Gofpel-penitents.
XXX 2
I
520
Serm. 22
Repentance not to be repented.
I have done with the first general part confiderable, viz, the
nature of repentance, and fhall now proceed to the fecond, and
that is,
The NECESSITY of Repentance.
Repentance in the very nature of it, which hath been ex-
plaire, doth appeare useful and neceffary. It is not a thing
bafe and vile, to be defpifed, neglected, and contemned, but
admirably excellent, and to be prized and purfued by every foul
that is ftudious of true excellency; for however proud men pro-
pharely deem and damre it as a puling property, and pufillani-
mous temper of fpirit, below a man,on every ordinary acti-
on to fit drooping and penfive, and not dare to do as nature
dictates, and good company requires; yet the children of wif-
dome well pondering what hath already been ſpoken of it, can-
not but fee it ſparkle with fuch fplendid notes, as engage them
to eſteem it, and employ themſelves in it night and day; making
it their work and bufineffe, faying as Tertullian, Nulli res na'us
nifi pœnitentia, I am born for nothing but to repentance. For from
what hath already been fpoken, it is apparantly excellent:
in its
Firft, Nature; being a remorfe for guilt,and return from fin
which who even among the Heathen did not efteem; remorfe
for guilt is the rejoycing of heaven; returns are the delights of
God; in Luke 15. 7, 10. rhe teares of finners is the wine of
Angels, faith Bernard.
Secondly Authour and Original, a grace fuper-
natural grows not in naturès Garden, cannot be acquired
by the most accurate induſtry or endowments of nature; it is
from heaven by the immediate operation of the holy Spirit ;
Chrift himself is exalted to be Prince and a Saviour
to give r.pentance; Shall divine works, celeftial influences lofe
their efteem?
Thirdly, Ground and principle; t flowes from faith,and is the refult
of hope, it is not the lamentation of defpaire, but complaint
of candor and confidence affording comfort; fireaming with
pleaſure from the foule; the priviledge of the Gospel, and
Covenant of grace, it flowes from the fountaine of Divine
favour
4.Concomitants;
Serm.22. Repentance not to be repented.
521
4.Concomitants; Confeffion and Supplication; acceffe to God
with affurance of acceptance. Confeffion is the fouls phy-
fick, faith Nazianzen; aud Supplication is the Childs por-
tion.
And indeed what is there in the Nature of Repentance, which
rendreth it not defirable by every gracious heart, or good nature?
fo that to men that feek excellent endowments, and are for high
and honourable atchievements, I must fay, Repent, Repent:
This is Alexanders honour,this is the only ornament of nature;
the way to higheſt preferment, is to be humbled under the hand of
God.
But not only is it in it felf excellent, and to be eſteemed by
fuch as can, and do obtain it, but alfo neceffary; not of indif-
ferency, but of abfolute and indifpenfable neceffity, men
may not chooſe whether or no they will repent, but must do it
with all care and diligence, with all ſpeed and alacrity; and a-
mongft the many Demonftrations which might be urged, I
fhall enforce the neceffity of Repentance from theſe two
grounds.
1. The Anticipation, and removal of Gods wrath and
judgments.
2. The Anfwer unto the call of the Gofpel.
First, Then Repentance is neceffary to anticipate, and remove
the wrath and judgments of God. Repentance is the only fence
to be made againſt feared judgments; there is no way to appease
Divine fury, but by Repentance; judgments threatned may be
thus diverted and prevented, and evil inflicted may be thus remo-
ved; the Lord threatens before he ftriketh, that the fear of ap-
proaching evil might force men to Repentance; thus God fent
Jonah to cry to Nineveh, Yet forty days, and Nineveh shall be
deftrojed; and fo the Lord fent his Prophets, Rifing up early, and
Sending them to Fudah, and to Samaria. The threatnings of
God are but Summons unto Repentance, that his hand might be
ftayed; and therefore every threat doth either expreffe or imply a
promife of eſcape on the condition of Repentance, and an affu-
rance is given by the Lord that Repentance ſhall appeaſe his an-
ger, and anticipate the denounced judgments. Behold, at what
time I shall speak against a Nation or Kingdome, if that Na-
tion against whom I have pronounced, shall turn from their evily.
I
522
Serm.22.
Repentance not to be repented.
>
I will repent of the evil I thought to do unto it, Jerem. 18. 8.
Accordingly Gods hand is ftayed by the but-feeming Repentance
of men; Ahabs formal Repentance procureth a reprieve of
the judgment, though not a remiffion of fin; because Abab
bumbleth himself before me, I will not bring the evil in his days,
faith th Lord to the Prophet, 1 Kings 21. 29. And fo Nine-
veh repenting at the preaching of Fonah were fpared, Jonah 3.
10. God saw that they repented, and turned from their evil
way, and God repented of the evil that he said he would do un-
to them,and he did it not. Impenitency is the enforcement of Di-
vine plagues; for all denunciations run with an unleffe ye repent,
ye fhall likewife perish. Repentance is the main errand of Gods
judgments, and if it will be effected by reproof and threatning
God will never handle the rod, or inflict evil; the judgments of
God thunder not over Ferufalem, untill they mocked the mes-
fengers of God, defpifed his Word, and mifufed his Prophets
and then the wrath of the Lord was kindled, and arofe against
his people untill there was no remedy, 2 Chron. 36.16. God is
fo folicitous of Repentance, that like the Lord of the Vineyard,
he fends his fervants one after another to the rebellious husband-
men, and at length his Son, whom he expects they fhould reve-
rence, to call them to Repentance, before he come with force
and armes to fubdue them, Mar. 21. 36, 37, 38, 39, 40.
Gods judgments are never inflicted, untill mens impenitency
be upbraided; he always begins his corrections with an how often
Mat..23.37 would I have gathered you, and ye would not; and aggravates
the affliction with a thy deftraction is of thy felf; and enforceth
his utter rejection with an Oh that thon hadet known, at least
in this thy day, the things which concern thy peace! but now
they are hid from thine eyes; he drowns not the old world with-
out the warnings of an hundred and twenty years; he damned
not the fouls which are now in Priſon, untill by Noah the Prea-
cher of Righteoufneffé, he had called them to Repentance, and
fealed them up under difobedience. We are now the Subjects of
fin, and that firs up Gods wrath; if we will efcape that, we muft
return from this; Sin kindleth, and Repentance quencheth
Gods fury. Man is not bound to pardon and pretermit an offence,
but on Repentance of the offender; neither Nature nor Scripture
doth require it; how much leffe is the Lord thereunto obliged;
Luke 19.42
therefore
Serm.22. Repentance not to be repented.
523
therefore agree with thine adverſary quick'y, whil'st thu art
in the way with him, left he bring thee before the Judge, and
the Fudge deliver thee over to the Jaylor, and thom be caft into
Prifon.How many plagues are there impend ng over our Nation,
Families, Perfons? how high are the provocations of our fins?
have we any heart to efcape evil, and fear of the judgments im-
pending, deferved, and ready to fall on our heads? Let us
humble our felves under Gods hand; let the Nation repent,every
Family repent, and every particular foul repent; for Repen-
tance is our onely remedy of abfolute neceffity to di-
vert the denounced judgments, and anticipate impending
plagues.
Repentance is not only a means to prevent judgments threat-
ned, but to remove them when inflicted. Impenitency kindles
Gods fury, but obduracy maketh ic flame. Impenitency pulls
the judgments of God on us, but obduracy fealeth us under them
to our ruine; it is the very heighth of obduracy not to repent un-
der the Rod; they that fear not, yet cannot but relent when they
feel the ſmart of Gods anger; the proudest Pharaoh that can
out-face a threat with a What is the Lord that I should let
Ifrael go, is yet apt to cry under his plagues poured out, I have
finned against the Lord. Gods wrath is never fo fevere, or his
hand fo fmarting, but it will be stayed by fincere Repentance;
but never without it; Repentance is the errand of his Rod, as
well as of his reproof; where this prevaileth not,that muft walk;
I will go and return unto my place; for in their affliction they Hofca 5. 15.
will feek me early. The leaft remorfe of a repenting Ephraim
moves God to pity and Repentance, and ftayeth his correcting
hand; but ſtubbornneffe in fin muſt meet with bitterneſſe and
feverity in God; when God takes ftubborn hearts to task, he
addes to the number and nature of his chaftifements, untill their
Aurdy ftomacks are taken down. He walks contrary unto them
that walk contrary unto him, and comes on them with ſeven Lev. 4. 26.
times more plagues, untill the uncircumcifed heart be humbled,
and they confeffe their iniquities; this God will effect, or he
will break in pieces; none muft ftrive against him, and profper;
they that are hardened under his hands, he handleth to their utter
ruine; Repentance is the natural genuine refult of the Rod; of
heart-rending plagues; it is a note of the higheft impiety to per-
fift
524
Repentance not to be repented. Serin. 2 2.
'
Ifa. I. 5.
Rom.
fift in fin under punishment; of all the Kings of Ifrael, Ahaz
is marked with this brand of incorrigiblenelle: This is that King
Abaz, who in his diftreffe did trespaß yet more again't the
Lord, 2 Chron. 28. 22. Where there is any ingenuity, there
will be a repenting under the Rod by them that refifted the Word.
It is the ordinary note of molt obftinate Ifrael, when he flew
them, then they fought him, Pfal.78. 34. Though they were
not good any longer than whilt they were beaten; yet they were
indeed exceeding bad, when they refitted correction; the wort
tale that ever was told against Gods children, is that by the Pro-
phet Jeremy, Thou hast stricken them, and they have not
grieved; Thou hast confumed them, but they have refuſed to
receive correction, and have made their faces harder than a
Rock, they have refused to return, Jerem. 5. 3. Well may
the Prophet conclude, They are poor and fooliſh, and know not
the Lord, or the judgment of their God, ver. 4. For even iron
and ſteel is foft whilft in the fire; and impenitency under the Rod
expofeth unto inevitable ruine; they are reprobate from Gods
favour who repent not in the time of his fury;the faddeft fymptom
of diſpleaſure, is to hear God determine, You fhall be smitten no
more, for ye will revolt still more and more. God fealeth up to
everlaſting vengeance by a fpirit of impenitency, My people
would not hearken to my voice, and Ifrael would none of me;
So I gave them up to their own hearts lufts, and they walked in
their own cuonfels, Pfal. 81. 11, 12. The proud Pharaoh that
81.11
is not melted by, and repents not under Gods many judgments, is
raiſed for this very purpofe, that God might fhew his power, and
make known his minde unto the ends of the earth by their cer-
tain and levere deftruction. Whil'ft then the fons of men are by
nature the children of wrath, fubjects of fin, and liable to for-
rows, obnoxious to Gods chaftifing hand, and land-deſtroying
judgments, provoking Divine diſpleaſure, and Repentance the
only means to divert or remove the fame, muft they not call one
upon another? Come let us return unto the Lord; though he have
wounded, he will heal us, Hof. 6. 1, 2, 3. And for us in this
Land and Nation, Are we not the fubjects of fin, and moſt hor-
rid,God-provoking fins which God cannot but punish! pride and
perfidioufneffe, profaneffe and perjury, blafphemy, and bafe
contempt of his Ordinances,and what not! iniquity unto the very
defpifing
Serm 22. Repentance not to be repented.
525
}
defpiling the Word of the Lord, and mocking his Meffengers, that
his wrath could no longer forbear, but hath made us the ſubjects
of ſhame and forrow. The furious footiteps of an angry God are
to be found among us; Cod hath fmitten us with pest lence, after
the manner of Egypt, our young men have been flain with the
edge of the Sword, and yet his wrath is not turned away. Our
Fou-dations are removed, Laws violated, and Liberties invaded;
his Name and Truth blafphemed, his Church laid waſte, and his
People fadly fubjected to a fpirit of delufion: And what Confu-
fions, Commotions, fad becaufe finful Revolutions compaffe
us about, making us a fhame among the Nations, and a burden to
our felves: And yet his wrath is not turned away, but his a-
ger is ftretched out fill, because we have not returned unto the
Lord. How many, and heavy judgments hang over our heads?
threatning the extirpation of the Church, eradication of the Ga-
fpel, and defolation of our Nations: And what is our remedy
to remove what we feel, or prevent what we fear? is it not Re-
pentance? is not this ENGLANDS Unum Neceßarium,
One thing neceffary? Should not all the Minifters of God cry,
Repent ENGLAND, Repent, Repent? Muft not all
conclude in this refpect, Repentance is a grace of abfolute ne-
ceffity; but
Secondly, Repentance is neceffary to answer the call of the
Gospel. We are called Chriftians, and do profeffe fubjection to
the Gospel of Jefus Chrift; our care muſt be in all things to walk
as becometh the Gospel. Hippocrates took an oath of his followers,
to keep their profeſſion unſtained, and their lives unblam:able:
Sure I am, that in our Baptifme we are dedicated, and engaged to
yield obedience to the Goſpel, and fhew forth its holineffe and
power by due acts of Repentance, renouncing the flesh, the
world, and the Divel; for indeed Repentance is the great duty
impoſed by the Goſpel; and all fuch as will conform unto the
commands of the Gofpel mult repent. Acts 17. 30. Now God
commandeth all men everywhere to repent. The light of Na-
tare, and of the Law, did direct men unto Repentance; but the
light of the Goſpel, is a loud call unto all men to repent; times
of paft ignorance, were times of Divine Indulgence; but thefe
Goſpel-days are feaſons of imperious injunction; God now cm-
mandeth all men; nor pity or patience muſt now be expected with-
Yyy
out
Phil. . 27.
526
Repentance not to be repented. Serm. 2 2.
AЯs 26. 18.
Matth.11.
ot ſerious pennance; there are many things confiderable in the
Goſpel, whereby it calls to Repentance, which doth evidence the
indifpenfable neceffity thereof, and binds all men to anſwer;
viz.
1. The positive duty directed in, and required by the Gospel,
is Repentance. This is the main matter prefcribed in it,and prea-
ched by it; John the Baptift, the harbinger of the Meffiah, and
firft publiſher of the Gofpel, came preaching Repentance; and
therefore his whole Doctrine and Adminiſtration, is called the
Baptifme of Repentance, Mark 1. 4. And the Lord Jefus, the
great Prophet and Apoftle of the Gospel,made his first appearance
in the world, at the imprisonment of John,preaching Repentance,
for that:h Kingdom: of God was at hand; and the great diſreſpect
The chargeth on the fews, was,that they repented not, either at the
preach ng of John,or himself, though both differently adminiftred,
to anticipate their caption ; fo that the great work of both appea-
reth to have been to bring men to Repentance. The firit Sermon
that ever Peter preached after Chrift his Afcenfion,was to perfwade
Repentance, this was, and is the matter of all Preaching, and the
main end of all Miniftry; for the fole errand of the Gospel,is to
open the blinde eyes, to turn men from darkneſſe to light,and from the
power of Satan unto God; and hence Repentance from dead works is
reckoned as one of the firft, and foundation principles of the Go-
fpel, Hebr.6.1.And certainly principles are pofitively neceffary,
undeniable, and indifpenfable truths; Contra principia negaxtem
non eſt diffutandum; he is to be declined as read that denieth princi-
ples; fo that Repentance is the firft, chief, and main leffon taught
by the Gospel,and its call thereunto then must needs be great.
2. The prime priviledge of the Gospel is Repentance. This is
the royal gift of our Redeemer Jefus Christ;he is exalted and made
a Prince, and a Saviour to give Repentance; the prime grace con-
veyed unto us by the Covenant of grace contained in the Goſpel,
is Re entance ; the taking away the & ny beart, and giving us hearts
of flesh, making us to fee the evil of our ways and doings: The great
Errand for which the Gospel isfe into the world, 's Repentance;
they that receive the Gospel and not Repentance by it, ſhall be
upbraided as were Beth'aida, Chorazin,and Capernaum,as unwor-
thy ſo high a favour; nay,they shall have their torments aggravated
by the enjoyment, but non-improvement of ſo high a favour.
It
Serm.22. Repentance not to be repented.
527
It shall be more tolerable for Tyre and Sidon, Sodom and Gomer-
rah; they never enjoyed a Goſpel to call to Repentance; this is
the end of all the promises of God, to make us partakers of the
Divine nature,efcaping the corruptions that ar: in the world through
luft, 2 Pet. 7. 4. The propofals of glory and happinelle,are the
principles of purity and holineffe; we have thefe great and preci-
ous promifes, that we may cleanfe our felves from all filthineffe of 2 Cor. 7. 1.
flesh and spirit, and perf.Et ho'ineffe in the fear of God. The whole
work of the Gospel is to carry on, and compleat Repentance,
this is the profit to be reaped by every Ordinance; the Word prea-
ched, perfwades Repentance; th: Sacraments received, fir up
and jeal Repentance; the communion of the Saints carrieth on
the work of Repentance, Exhorting one another daily, left any be
hardened by the deceitfulneß of fin, Hebr. 3. 13. The Golpet
is the great Charter of our priviledges purchafed by Jefus Christ,
and they all run into this, Repentance; this is the benefit by Chrifts
death, Refurrection and Aſcenſion; this is the fruit of the Spirit
of Adoption, it is a Spirit of prayer and mourning over him zech.
whom we have pierced; in brief, Repentance is the contract of
the Covenant of Grace; the Law cannot give it, and the light of
nature cannot give it,only the Goſpel can effect it; the Covenant
of Grace confers on us, an acceffe to, and communion with God;
as our God, not as we are innocent ; for we are guilty of the breach
of the firſt Covenant; but as we are penitent, forrowful for, and
turned from the evil of our ways; fo that in this refpect we muſt
needs conclude Repentance is a grace of great neceffity; we reap
no benefit, enjoy no priviledge of the Gospel but by Repentance;
the myſtery of Redemption, Chrifts Incarnation, Death, Refur
rection, Aſcenſion and Exaltation, and all the Miniſtrations of
the Goſpel,are in vain to the impenitent.
3. Most pregnant Arguments perfwading to Repentance, are propo
fed in and by the Gospel; this is light fo powerfully convincing, that
all others which paſt before it, is but darkneffe in compariſon of it;
whether it be the light of natare, making known fin as it is specifi
cal and particular, contrary to certain ftanding dictates; not in its
contrariety to the image and holineffe of God;and that without any
clear and certain way of efcape,and Repentance;or the light of the
Law,which layeth men under full,plain,and clear conviction,even
unto telf-condemnation,but concheth the pardon and poffiibility of
Redemption,
Yyy 2
I 2.
IO.
528
Serm.22.
Repentance not to be repented,
Redemption,under fuch dark figures and expreffions, that with much
difficulty it may direct and provoke Repentance;but in the Gospel,
ic
the Sun of r ghteouſneſſe ſhines brightly unto conviction,and ſelf-
condemration,nay,unto speedy and chearful conv rfion.There is no
Argument in Nature,or in the Law to enforce Repentance,but it
is urged in the Gofpel; I, and much more: doth Nature ftir up Re-
pentance by fins inconveniency tomans ftate,or the Law by fins in-
congruity to the holy, juft, and good command of God; the Go-
fpel doth the fame; nay, and further addeth its inconsistency with
that estate int, whi h we are refolved by the Redemption of
Jefus Chrift; and fo it prefenteth us with two moft pregnant,
Powerfully Convinc ng, and Perfwafive Arguments unto
Repentance; fuch which
fuch which no Profeffed Religion in the
World (it felf excepted) doth propound, and they are
thefe :
1. The death of Jesus Christ.
2. The day of Judgment.
The first Argument propounded in the Gofpel to perfwade
Repentance, is, The death of the Lord Jefus Chrift; This is an
Argument potent in operation to every true believer; faith doth
no fooner touch the hem of its garment, but it cure th; like the
bones of Elifha, quickens the dead man that is but let down into
this Grave; and pregnant in per/wafion to every rational foul
that is but candid, and ingenuous. It is ftoried of Antonius the
Senator of Rome, that he intending to provoke the people to r
venge the death if Cafar flain at the Senate by Brutus and
Caffius, brought out his bloody Robe, and cryed out, Here is the
bloody Robe of your Quondam Emperour. Thus the Gofpet pre-
fents to our faith a crucified Chrift, and flain Saviour, flain for,
and by our fins, that we may look on him whom we have pi.r
ced, and mourn over him; that we may fee him whom our lufts
have flain, and be revenged on them by Repentance. The con-
templations of a crucified Chrißt, cannot but confirain Repen-
tance. Mount Calvary is a place of heart-melting to every in-
genuous foul that makes it his walk; for that it prefents unto
his obfervation a man; nay,more than a man, a Ged under the
moft grievous fufferings, not for his own, but the fins of others,
expofed unto that fad ftate, not by any conſtraint or neceffity,
but his own choice, pity and compaffion, in whom we reads
Sud
theſe
Serm. 22.
529
Repentance not to be repented.
*
thefe three heart-moving, Repentance-provoking confiderations:
(viz.)
1. The great feverity of offended justice, and fury provoked
by his iniquity. Here he feeth the vileneffe of his fin, and
fierceneffe of Gods anger, who would not, nay, in juſtice could
not ſpare man without fatisfaction; he had ſaid it, and now feeth
it executed: In the day thou cateft the euf, thou shalt dye the
death. Here is furious juſtice which falls fearfully on a Surety, a
Mediator; and fierce fury that favours not a Son, an only begot--
tn Son. Surely fin is hainous, greatly provoking to God, that
his diſpleaſure thus rageth.It is fure a fearful thing to fall into the
hands of the living God, who makes the Son of his love thus
roare out, My God, my God, why hast thou firfiken me? Oh
Impiery, horrid Impiety, that cannot be expiated by any thing,
but the very heart-blood of God! O fury! fearful fury! that
forfakes a Son, (only) become a Surety for finners; what 'penfive
thoughts muſt needs arife in the ferious obferver of this fad
ſpectacle, eſpecially when he proceeds to the next confideration,
which is this:
>
2. Great love and pity of a Saviour; who willing'y en-
dureth theſe fad fufferings out of choice, not constraint, fir
the fins of others not of himjelf. Oh unconceivable love,
ineffable pity, that we finned, and he thus fuffered! he left
glory, to be expofed to fhame; he undertakes an Atonement
and Reconciliation between God and man, and endure h
infinite fury to effect it; no guile was ever found in his
mouth, whofe foul undergoeth this grief; the debt was ours, and
he payeth the utmost Mite for us. All we went afray, and on
bim was laid the punishment of us all; he is wounded for our Ifa. 53.304-
tranfgreffions, and bruifed for our fins; and that whil'it we
were finners, that flighted and rejected him. Greater love can
no man fhew than to dye for his friend; but behold
here is matchleffe love! whil'ft we were yet enemies, Chrift
gave himself for 125.
us. Theſe Torments we muft have en-
dured to Eternity, if they had not been inflicted on
him.
3. We here fee the gracious acceptance we have with God; the
great liberty of acceffe to God, which is to us afforded the
wrath of God thus poured forth on his Son, is pacified to-
wards.
530
Repentance not to be repented. Serm.22.
•
wards finners; and the Covenant of Works being thus ac-
complished, is abolished; and man that was at diftance from
God, draweth nigh unto him; for this crucified Christ was
thus lifted up, that he might draw all men unto himself; and
is exalted, to give remiffi.n of fin, and Repentance; and to con-
fecrate us unto himself, a peculiar people. Thefe Leffons,
and every of them are written in fuch leible Characters in
the death of Jefus Chrift, that he that runs may read them;
and each of them are pathetical perfwafions to Repentance;
whil' they are read by any ſeriouſly obfervant foul, they re-
flect thefe ferious and penfive thoughts! How vile is mine ini-
quity that hath provoked ſo great ſeverity, and exp fed my Sure-
ty to so much misery? how great peril was my foul in,
which
is r deem d by so great a price? how dangerous those wounds
which are only cured by the death of the Chyrurgion? how dif-
fonant to holineffe, and daring to justice is that fin, which but
imputed, expofed the only begotten Son of God to be deferted by
his Father? how fierce that fury, which could not be appeased
without fuffering? it must needs be fearful to fall into the hands
of an angry God; for how will he fume at the fervant, that
thus frets at his Son? how will he tear the Principal, that thus
tormenteth the Surety? how shall God punish us for our own fins,
who is so wrathfully displeafed with his Son for other mens fins?
Oh what shall be the sufferings of the Reprobate, if theſe be the
Sufferings of his dearly beloved? needs must fraile man fisk un-
der the burden of Divine fury, when the God of Angels needed
the support of an Angel: If my Repentance will avenge the
quarrel of my suffering Saviour, shall I not do it? if Repen-
tance will reſcue me from wrath to come, shall I not performe it?
had I not better weep a few days here, then in hell for ever?
and the rather for that I weep not without cause, nor mourn
without hope. The fin was mine, the forrow my Saviours; the
tranfgreffion mine, the fatisfaction my Sureties. Oh the depth
of his pity, that endured this for mine iniquity! What he endu
red far a time, I must have endured for ever, if in him the
Father had not been well-pleafed! Shall that be my delight
which coft my Surety fo`dear? Shall I call on the Lords Name
or be called by the Name of Chrift, and not depart from ini-
quity? mas Feſus Chriſt thus broken for me, and ſhall not my
heart
Serm.22.
535
Repentance not to be repented.
heart be broken for and from fin? hath he R deemed me from
this wrath to come, and shall he not Redeem me from my vain
converfation? shall I expect Remiffion, and not accept reper-
tance through his blood? Oh what reafon have I to return to
God, and glorifie him with my ſoul and body which are his !
for he bought them at a price, and a deare price, his cwn
bloid;
Le hath confecrated a way of acceß unto the Father,
through th: vaile of his own flesh; but shall I dare to approach,
not having my heart fprinkled from an evil confcience, and
my body washed with pure water? he is reconciled,
Shall I againe rebell ? I am kealed, shall I againe fin? a
pardon is to me extended, ſhall I not receive it with a penſive and
proftrate foul?
but
Thus then we find that there is much of Atrength in this
Argument, even above a thouſand Arguments to enforce Re-
pentance; if but right reafon keep the Throne, what reply can
be made, or reafon rendred, why the call of the Gospel
fhould not be obeyed, whilſt it pleadeth with ſo much clear-
neffe for our repentance from the confideration of the death of
Chriſt?
>
enforce repen-
tance.
But the fecond Argument urged by the Gofpel to induce us 1.Argument to
to repent, is, the day of judgement. The former Argument
doth affault our affections, this our paffions, that the foul may
be furrounded with fuggeftions unto repentance; and if either
the one or the other, are under the command of right reaſon,
the defign of the Goſpel may not mifcarry; the dread of the
day of judgement, drives the Minifters of God to Preach and
perſwade repentance. Knowing the terrours of the Lord, we
per made men faith the Apofile; for that we muſt all appear
before the judgement feat of (brist, that every one may receive
according to the things done in the body, according to thath bath
done in the body, whether it be good or bad, 2 Cor. 5. 10, 11. This
is fure a profitable proper Argument to perfwade repentance,
which provokes unto the Preaching of it; and therefore the
fame Apostle doth in Acts 7. 30, 31. urge it; but now he
comm.indeth all men everywhere to repent, for that he bab ap-
pointed a day wherein to judge the world in rightcon(neffe,
&c. And this Argument is fo pregnant and profitable to per-
fwade repentance, that it is urged by John the Baptift,
The
King-
532
Repentance not to be repented. Serm. a 2.
Kingdome of God is at hand, therefore repent; nay, the axe is
laid to the root of the tree, and every tree which bringeth not
forth good fruit, nust be hewer down, and thrown into the fire;
therefore bring forth fruits meet for repentance,
Matthew 3.
and very often by the Lord Jefus himself: This is fo proper
an Argument to enforce repentance, that it is noted to be fet
at a diſtance to the thoughts of the impenitent; they live as
having made a Covenant with death, and an agreement with
hell, Ifa. 28. 15. put tarre away this evil day; it is noted that
the Doctrine which increafeth ungodlineffe, denieth the refur-
rection, 2 Tim. 2. 16, 17, 18. And fuch as walk after their
own lufts, are fcoffers at the day of judgement, 2 Pet. 3. 3,4,
5. And it is to be obſerved, that thofe in Athens whɔ repented
not at Pauls Preaching, micked when, he made mention of the
refurrection, and last judgement. But certainly there is much
in the day of judgement to move the hardeft heart, and moſt
ftubborn finner to repentance: the fame Spirit which is to con-
vince the world of fin and of righteoufneffe, convinceth alfo of
judgement; for the day of judgement anfwereth all the finners
pleas, whereby he defendeth and encourageth himſelf in fin;
for it affureth of certaine detection and conviction of fin. It is
a day which alloweth not the least encouragement from fecre-
fie; for therein every mans deeds must be made manifeft, whe-
ther they be good or evil; nay, the very fecrets of all hearts
Shall be laid open; and finful thoughts themfelves must then
be judged; the day of judgement determineth apriod to all im-
piety, and denieth the duration of its props and Pillars, pro-
fits and pleasures in the world; determining all the advanta-
ges of fin, to be at the best but pleasures of fin for a feajon;
calling on rich men to howle and weep, though they live in
pleasure on earth, in James 5. 1, 2, 3, 4, 5, 6, 7, 8. The day
of judgement affureth of the punishment of the wicked; howe-
ver they fcape fcot-free in this life, and by their prefent power,
Gods patience, and humane ftrength, they evade and eſcape
many evils which befall the godly, yet they are but referved
to this day of vengeance; and this is the day in which the.
wicked muft appeare Curfed, and manifeſteth that it ſhall not
go well with the wicked; this day of judgement, is the day.
of recompence to the righteous, wherein it fhall be made mani-,
fest,
Serm. 22.
583
Repentance not to be repented.
felt, it is no in vaine to ferve God, or walk mournfully before
hin; the iniquities of the penitent fhall not be found when
fought for, but appear blotted out of Gods remembrance; for
that if there be in the foul any fence of fin, and fear of judgment,
this is one eminently forcible argument to periwade repentance:
ſhall men continue in fin which fhall erelong be laid open to
their fhame? or purſue the pleaſures which fhall fhortly end in
perplexities? and not rather judge themſelves, that they may not
be judged by the Lord?
Thus then the Goſpel doth by plain and powerful arguments
call unto repentance, and witneffe its neceffity: But yet a-
gain,
The most powerful h lps conducing to Repentance, are afforded
by the Gospel and thereby it calls most loudly to Repentance,
leaving us altogether without excufe, and fealing us under inevi-
table condemnation in cafe we do not repent: the Gospel affords
the fulneffe of knowledge for the enforcement of Repentance;
ignorance and unbelief, thofe bars and locks of impenitency
are broken open; the Goffel opens the blinde' eyes, and turnes
us from darkneß to light; makes all men from the leaft to the
greatest, to know the God that is offended, to be a God of
jealoufe, that will not endure iniquity; he is a confuming fire
to the hypocrite in Zion: The Law that is violated, is juft,
holy and good; the guilt contracted, is ſo contrary and provo
king to justice, that in it there is no poffibility of approach to
God; that therefore Chrift is exalted a Prince and a Savi-
our, to give Repentance before Remiſſion of fin: Repentance
is a free gift conferred by the Covenant of grace, fignified and
fealed in Baptiſm; Chrift Jefus the Doner; we need but ask
and have, the death of Jefus the efficient caufe of Repentance,
it is wrought by union with the fame; fo that the Gofpel makes
us to ſee the neceffity, nature, next way, method, and order
of repentance; we cannot now plead we knew not what it was to
repent, where or how to gain repentance, or that there was fo
great a need of it.
The Goſpel helps us to the Spirit that worketh Repentance.
The Miniftry of the Gofpel is the Miniftry of the Spirit; this
awakeneth the most fleepy confcience, and ſhaketh the moſt
rocky heart; this makes Herod heare John gladly, and the
Zzz
Jews
1
534
Serm. 22
Repentance not to be repented.
Jews to rejoyce in his light; this makes Felix himself to
tremble, and Simon Magus to fall down like ligh ening; none
can continue impe: itent under the Gospel, but by unching
the Spirit, grieving the Spirit; nay, with rage reffting the
Spirit, and counting themſelves unworthy of falvation.
The
great work of the Cofpel, is to fend forth the Spirit to convince
Act. 13.46,7, the worlt of fin, rightconfeffe, and judgement; and the Spi-
51. rit by the Gofpel works conviction, unto very oppofition
with rage, and violence
and violence, and malicious attempts, to extin-
guilh is light, and deftroy the Minifters that publiſh it, if it
do not convince unto converſion and repentance; hence the
fin unpardonable (conflituted fay fome) but I am fure com-
pleated by impenitency, is called blafphemy against the Spirit;
for and by reafon of its fpite and rage against the Gofpel. We
fee then that the Goſpel teacheth repentance as its maine do-
Etrine, offereth repentance as its prim priviledge, urgeth re-
pentance as its chief duty, and enforceth repentance as its on-
by cad; and fo loudly call th unto repentance, that we are
bound to the obedience of the Gospel as the laft of Divine in-
Aructions, and after which we muſt expect no direction to our
happineffe; but this muft ftand as the high aggravation of im-
penitency, as a fin againſt the humiliation and exaltation of
Jefus Chrift, the death, fufferings, refurrection of the Son
of God, the Covenant and Spirit of grace: Repentance is
abfoultely and indifpenfably neceffary.
1. Note of in-
fenfibility of
repentance.
So that in order to the anti ipation of divine fury, and an-
(wer of the call of the Gospel, we fee the neceffity of repen-
tance: And this is the fecond general Head propounded, which
give me leave to difmiffe with a brief, but plaine rebuke and
blame unto the finful demeanour and carriage of men in the
world, demonftrating an infenfibity of his indipenable_nc-
ceffity of Repentance; and it confits in two things, (viz.)
the
Contempt of Repentance.
Of
Neglect
The finful carriage of men evidencing their infenfibility of
its neceffity, is the contempt of Repentance, whereby men
fcoffe at repentance, defpifing all calls thereunto; fcorning
If
Serm.22.
535
Repentance not to be repented.
it as a bafe and contemptible melancholy humour, below the
fpirit of men; they live like men in Covenant with hell, and
at an agreement with the grave, who need no repentance,
and therefore make their hearts hard, and necks stiffe, be-
come obdu te and rebellions to all calls to repentance; ap-
prove themselves a fcornful people; nay, fcoffers at the
Doctrine of the Gospel, and day of judgement, which
calls them to Repentance. In the haughtineffe of their fpirits,
they
1. Difeftiem the mercies and common providences of God,
which should lead them to repentance. They fay not in their
hearts, Let us feare the Lord our God that giveth rain, both
the former and latter in its feafon, and that referveth to us the
appointed weeks of the Harvest, Jer. 5. 24. but defpife the pati-
ence and long-fufferance of God, which ſhould lead then to
repentance.
2. Decline, nay, despife the Word of God; when preaching
repentance, they will not hearken to the found of the Trumpet,
Jer. 5. 17. have line upon line, yet will not heare, Ila. ‘28.
13. Nay, pull away the shoulder, and stop their eare, left they
Should hear, Zech. 7. 11.
}
3. Difregard the judgements of God denounced, or inflicted
upon others for their warning; all that God doth to treache-
rous Ifrael, never affects or frightens treacherous Fulah to
make her return, Fer. 3. 10. The falling of the Tower of Si-
loa, and Pilates mingling the blood of men with Sacrifices,
may occafion cenforious thoughts, these were worse finners than Lnk. 13.1,2,3,
others; but never any ferious reflections, that unleffe w: repent,
we must all likewife perish. Obdurate children never relent at
their Brethrens correction; nay, when threatened themselves,
they bleffe themſelves in their heart, and fay, we shall fee n
evil, though we go on to adde drankeureſſe to thirst, Deut. 29.
19. By their ftubbornneffe they tire and ftay Gods correcting
hand, with a why should you be smitten any more? jou revolt
Still more and more, Ifa.1.5.
10%
4. Are desperate and daring in their impiety; finning with
an high hand, and brazen face, with utmoſt refolution; Come
Say they, we will fetch wine, and fill our felves with strong
drink, and to morrow shall be as this day, and more abundant,
Zz z z
Ifa.
4,5.
536
Serm.2
Repentance not to be repented.
2. Note of in-
repentance.
>
Ifa. 56.12. are not ashamed when they commit abomination
nor can they bluſh, Jer. 6. 15. they fin as Solome, not fo
much as feek ng to hide their inquity, Ifa. 3. 9. out-facing
vengeance, out-daring heaven, out-vying heil, Ifa. 25. 15.
deriding judgements denounced, becauſe deferred, wth
Watch man, ha of the night? Ifa. 21. 11. Where is the pomic
of his coming? 2 Pet. 3. nay, blafphemouíly faying, God os
Juch an one as our le ves, Pfal. 50. 21. and becauſe fentence
againt an evil work is not ſpeedily executed, their heart is
fully fet in them to work wickedneffe, E-clef. 8. 11. fo that
they do every way demonftrate a contempt of repentance, and
are fo farre from ovning a neceffity of it, that they deem it
vaige and vile, and fo witneffe themselves to be desperately
wicked, wedded to their lufts, and fold to work wickedneffe;
who wiI not heare of parting from impiety, though on hope
of pardon, or feare of hell; and fo jully called a fiabborne
peopl:: deeply disingenuous, deſpifing all dictates of felf-prefer-
vation, and efcape of everlafting woe, the deepeſt diſcoveries
of divine wiſdome, which prefcribeth repentance as mans re-
medy, the difplayings of divine affection, foliciting repen-
tance to prevent their ruine, and fo are foof: dole'ully
Self-destructive, denying the way of their fafety, and defying
a God of power and jealoufie, to arife in his wrath against them,
and fo aggravating their forrow with an I would have healed
thee, but thou wouldst not be healed; thy deſtruction is of thy self,
O Ifrael.
But the fecond finful carriage of men evidencing their in-
fenfibility of fenfibility of the neceffity thereof, is the neglect of Repentance;
theſe men own it as a duty to be done,. and remedy to be uſed,
and dare not admit any contemptible thoughts of it; yet they are
flack unto, and fleighty in the performance of it; And of thefe
there be three forts.
lectors of re-
pentance.
1. Self- uftitiaries; men that are right in their own eyes,
1. Sort of neg fee Repentance a needful grace, but not needfel unto them; they
are honest among men, pay all their own, live civilly among
their Neighbours, nay, koly towards God; they Pharifee-like
faft twice aweek, pay tithes, give almes, heare Sermons, read
Scripture, pray, and the like; thefe pity their prophane Neigh-
bours, and apply every reproof to them; but as for them-
felves,
Serm. 22.
537
Repentance not to be repented.
Rom. 11. 24•
felves, Bellarmine-like they have no fin to confeffe; they muſt
ftraine confcience for fome venial fins, that they may paffe
the forme of abſolution; theſe are the whole who need no Phy-
fician, and the righteous whom Chrift calls not to repentance;
Untill convinced that this, and more than this, is confiftent
with Reprobation, and is not enough to keep a foul from hell;
certainly thefe are, 1. Ignorant of natures pollution, Ezek. 16.2.
2. Unobfervant of the Law its exaction, which
concludeth all under guilt, Rom. 3. 17. 3. Unaffected with the
pre/cribed way o falvation, Repentance and Remiffion.
4. In-
Sensible of Divine ferainy and judgement which they mu
paffe, Prov. 16. 2. 21. 2. Matth. 9. 13. 5. Unacquainted
with, and unaccustomed to, or indirect in the work of felf-ex-
amination, altogether ftrangers at home, or feeing their fa-
ces in the falfe glafie of compariſon with their vilet Neigh-
bours; for otherwife they could not but fee Repen-
tance abfolutely neceifary for themfelves more than
thers; for Publicans and Harlots will enter into heaven before
them.
o-
2. Superficial penitents; thefe fee Repentance a duty, but, Sort of neg-
deem it needs not much ado; there is no fuch neceffity of it, lectors of re-
as that a man fhould be taken up with it as his ferious bufi- pentance.
neffe; therefore they regard not the quality of the act, but
paffe themſelves as penitentiaries, with fome formal careleffe
performances, fome fhort fighs or fobs for fin, trembling with
Felix at Pauls Preaching, or quivering with Belshazzar
on fight of Gods hand-writing; and cafting off fome groffe pro-
phane acts with Alexander of Polemon, but never ftrike at the
foot offin, and mortifie luft, or make a ferious returne to
God, but fhew themſelves voide of the grace, and ignorant of
the nature of true repentance, and fall under fallacious hopes
of heaven, which like the hope of an Hypocrite, will faile
them in the evil day, when they shall be too late convin
ced that fuch is the neceffity of Repentance, that the
matter thereof cannot be feparated from the manner of perfor-
mance,
3. Such as fet Repentance at a distance,
diftance, and post it off from 3. Sort of neg-
time to time; thefe men are (and indeed by dayly fubject on lectors of epen
to the Gospel, cannot but be)convinced Repentance is indeed tance.
2
538
Repentance not to be repented. Serm. 22.
a duty, and exceeding neceffary unto the remiffion of fins;
and fitting under the Word, thefe men meet with many ſtrong
heart-fhaking convictions, which they bid welcome, and un-
to the truth and goodneffe of what is required they affent, and
their affections work within them, they cannot but figh on fenfe
of their fad condition, and confeffe it hath been bad with them,
but it fhall now be better; they conceive and declare good pur-
pofes, but alas they prove abortive; like Ephraims righteouf-
neffe, an early dew foon gone; like the Son in the Goſpel
when called into Chrift his Vineyard, they anſwer, I
g?
Sir,
lut go not; like lingring Antin, pray, but feare God wilton
Joon Say Amen to their prayer; they protract time, perſiſt in
fin,and many times quench the motions of the Spirit within them;
fuggefting to themſelves, though repentance be neceffary, it re-
quires no halle; thefe men do finfully
1. Determine their own time, not confidering the uncertain-
ty thereof, that they are Tenants at the will of another, in
the hand of the God of time, who may not give them another
time; fenfe of repentance should make us fay, Multis annis cra-
ftinum non habeo, I have no to morrow.
2. Deem
to be within the reach of mans arme; they
grace
think they can lepent when they lift; not confidering it is Gods
gift, fo that they may enjoy their time, but not repent; were
it at mens Command, what difingenuity is it to de-
ferre Repentance! but in this cafe it is Grand prefum-
ption.
3. Do what in them lieth, to quench the Spirit, ftifling
convictions, difobeying perfwafions, deadning affection; the
Spirit will not move for ever, Gen.6.3.
4. Difefteem grace and holineffe, accounting it the fhame of
ftrength, and burden of youth, thinking repentance the work of
old age and weakneffe, and the quality of fools.
5.Deaden the hopes of their friends,who know not how to deert-
mine their eternal eftate, are indeed cheered in their penfive po-
fture in ſickneſſe, and at death, if it be not too late to be true,
on which account they are conftrained to check their hopes,
and dare make no conclufion, but fay as Auftin in the like cafe,
Non dico damnabitur; non dico falvabitur; fed tu dum fanus es pœni-
tentiam age, Repent in health.
6. Make
Serm. 23.
539
Repentance not to be repented.
age,
6. Make difficult repentance; undertaking that in infirm
which requireth the utmost of frength; nay, rendering
fin by its cuftome natural and obdurate. Can the Ethiopian
change his colour? then they that are accustomed to fin may Jer. 13.23.
repent; ficknefle employeth the whole man, and fhutteth out
all lift or leature to repent.
7. They are in danger dolefully to outdate the day of grace.
God doth manifeft graces beauty, and magnifie the neceffity of
Repentance, by limiting its time; to day if ye will hear his
voice, well and good; if not, he will fweare in his wrath you
hall not enter into his reft; if the day of grace be once expi-
red, Repentance may be fought with tears, but not obtained;
and then the pleaſures of fin will be fhortning; confcience
will grow clamorous, and torment with an expectation of fie-
ry indignation to be revealed from heaven, lamenting too late,
Oh that I had known in that my day, the things which Luke 19. 43.
Concern: my Peace which are now bid from mine
eyes!
>
Such as in time will not, when it is too late fhall fee that
repentance is the One Thing Neceffary of mans life, is even
of abfolute Neceffity.
I have laid before you the two first general things confidera-
ble, (viz.) the Nature and Neceffity of Repentance, where-
in I have been longer than intention, but ſhall be more brief
in the two remaining; I paffe then to the third thing propoun-
ded, viz.
The Notes and Characters of true Repentance.
And concerning this, I might return back to the defcripti-
on of Resentance, and make that an examination of the truth
of your Repentance; but I will leave that to your own private
meditations, and only examine your Rep ntance by the Chara-
&ters propounded by the Apostle Paul to the Corinthians; For
behold this felf-fame thing, that you have forrowed after a god-
ly fort, what carefulneffe it hath wrought in you; yea, what
clearing of your felves, yea, what indignation, yea, what feare,
yea, what vehement defire, yea, what zeale, yea, what re-
venge! 2 Cor. 7. 11. in which we have two remarkable Notes
and Characters of true Rpentance:
First,
5.40
Serm. 22.
Repentance not to be repented.
1. Mark of Re-
pentance.
First, The general nature of it, godly forrow.
Secondly, The Concomitants thereof, care fear,&c.
The fift Note or Mark of Repentance, is godly for ow: I
have before Noted forrow to be eflential to Repentance; God
never calls to Repentance, but he calls to weeping; or promiſeth
Mt. Cala.
Cala Repentance, but he promileth a spirit of mourning; excellently
mies Sermon well faith an eminent Minifter of this CITY, God hath tyed fin
before the and forrow together with Adamantine chains. A woman may
houfe of Com- as foon look to be delivered of a Childe in a dream, as a man to
mons, Oftob.
repent without forrow. Sorrow is indeed the daughter of fin;
22. 1644,
but God hath made the daughter a means to deftroy the mother,
you muſt not look to dance with the Divel all day, and fup with
Chriſt at night; to lie in Dalilah's Lap all your lives, and go to
Abrahams bofome when you dye. To the merry Greeks, and
Boon Companions of the world, Repentance feems madneſſe,
because it calls for mourning; for wherefoever there is true Re-
pentance, there muſt
there muft, there will be forrow for finne.
This forrow muſt be godly forrow after a codly fort; it is
Avæn nata deóv, forrow according to God. Godly in its Author,
Occafion, Object, End and Effects; it must be godly forrow in
its Author, fpringing from God, and God alone; the working
of natural paffions by a fupernatural power and principle; a.
spirit of mourning, even the Spirit of God melting and making
the hard heart to mourn; a rock relenting on the ftroak of Gods
rod; the ftony heart is taken away, and an heart of fleth given by
the Lord; this forrow is Gods gift from Golgotha; the death of
the Son, of the Son of God,depreffeth in us all joy and comfort;
Nature is no Author, though an Actor in this grief. It is godly in
its Occafion; Divine offence, rather than Humane loffe; finne,
no: (mart, is the ground, reafon, occafion of it; it is moft in
their hearts, who in refpect of the world have leaſt cauſe to
mourn; it is not for loffe of wife, children, goods or credit, but
breach of Divine Law; its complaint is not I am undone, but
God is offended, the Law violated, Chrift is difhonoured; it is
more for deformity, than deferved mifery; for extinguiſhed ho-
linefle, than miferies to be endured; a mourning for fin as fin, as
it is offenfivum Dei, averfivum à Deo, an act of difobedience,
an act of unkindneffe. It is dolor to God, Against thee, thee
only have I finned. The fouls unlikeneffe to God, unlocks its
paffion ;
Serm 22. Repentance not to be repented.
541
paffion; the utmost of perplexities cannot abate its joys, if God
appear well-pleafed; nor the highest of enjoyments filence its
forrow, whilſt God Rands offended. It is godly in its object; ic
is f rrow towards God, Acts 20. 21. A lamning after the
Lord, 1 Sam. 7. 2. A looking unto Chrift, and mos ning over
kim whom we h ve pierced, Zech. 1 2. 10. As a man runs with
bleared eyes to the party offended, Oh Sir, I have offend d,
wronged you, will you forgive me? Co penitent David runs to
God, and with remorfe crieth, Against he, thee only have I
finned: And the Prodigal crieth to his father, I have finned against
thee. In days of affliction and atonemen, Ifra: affembled, ai d
mourned before the Lord; penitent Eph aim crieth, Tha haft
chaftifed me, and I was chasti ed. This forrow fpeaks not in
the ears of mer, but God; it is not open and feen to the world
but fecret, ferious towards God. It is godly in its end and ef-
fects; it is expreffed to God, that God may be enjoyed; this for-
row fpeaks unto God the vindication of his justice; That theu mayft
be justified when thou judgest, and righteous when thou speakest.
It is not a mourning of murmuration, but of justification : #hy
Should a man complain, a man for the panishment of his fin! it
is a forrow that fets a luftre on the leaft mercy; it is of the Lords
mercy we are not conſumed; We are leffe than the leaſt of his mer-
cies,is its language; this forrow is of fubmiffion, I have finned,
let the Lord do what seems him good; it lies proftrate at the feet
of God for mercy, and refigned into the will of God: wherein I
have done amiß fhew it me, I will do fo no more; and fo devores
it felf unto God, to fuffer or do his will; its out-cry is,
Lord, what wouldeft thou have me to de ? it is eve-
ry way godly forrow: This is the first Mark of Repen-
tance.
PCG
The fecond Note or Character followeth upon it, and is the 2.Mark of Re-
Concomitants; fome call them adjun&s, properties,effects; but I pentance.
fhall only fay infeparable Concomitants of this golly forrow;and
thefe are feven in number.
Firft, Care; by fome rendred ſtudy; in the Original audi, 1. Concomi-
which as Cicero rendreth, is a very earnest applic. tion of a man tant of godly
unto (ome:hing with great delight: And as Interpreters render, forrow.
it fignifieth ferious intention of minde, and fpeedy, fedulous ex-
ecution of hand; fo that it ftands oppofite to fecurity and flo:h-
Aaaa
fulneß,
542
Serm. 2 2.
Repentance not to be repented.
fulneffe, and intends to Note the diligence and dexterity of the
foul, in a fhunning and avoiding fin, and fetting againſt a'l occa-
fions and temptations thereunto, and ftudying the will of God,
making it his meditation night and day; and having in all things
respect unto it, as the rule of his life and converfation; ſo that
the very anxiety of his fpirit is to fhake off and avoid his fin, to
fubdue and weaken his lufts, to ftand againſt temptations unto evil;
Qui pæniter,
follicitus est ne for whoever repenteth, faith Ambrofe, is careful not to fin a-
peccet. Ambr. gain. He is made whole, he would fin no more, but with all
in Text. care, caution, circumfpection and vigilancy ftrive against cor-
ruption, and ſtudy to know and to do the will of God; with the
Church at Ephefus, To remember from whence we are fallen,and
Revel.2.5.3.1. do our first works; or the Church of Sardis,to awake and watch,
not to be flothful in bufineffe,and fecure againſt fin, untill ſurpriſed
therewithall.
2. Concomi-
Secondly, Clearing of our selves; Azoλoyian, an Apology, or
tant of godly answer by way of defence unto the calumnies of an Accufer;
forrow. which is not done by denial of guilt, and excufe of fin, but by
confeffion; for faith Saint Ambrofe, Repentance hath no excufe
habet excufati- but confeffion. This is an humble deprecation of Divine judge-
onem, nifi con. ment, and filencing of the Accufer of the Brethren by felf-con-
feffion m. Amb. demnation; the true penitent doth judge himself with shame and
Perilentia non
in Text.
3.
Concomi-
forro.v.
forrow, that he may not be judged by the Lord; he is ready to
aggravate all, not extenuate any his fins; only findes an acquit-
tance from them in the blood of Chrift,and concludes not againſt
the charge of the Accufer, and clamour of his own corfcience:
I was an Extortioner, a Drunkard, an Adulterer, a Blafphe-
but I am washed, I am fanctified, I am justified; Repen-
tance rendreth guilt as if it had never been, and fo becomes the
fouls Apology.
mier;
Thirdly, Indignation; Agavánmow, wrath unto grief; the ri-
ant of god'y fing of the very flomack with rage, and a being angry unto very
fickneffe again, it is only uſed in this one Text of Scripture, as it
hath fin for its object; but in reference to other things it expref-
feth the very heighth of anger, fretting unto fuming, thus the
rage of the Ruler of the Synagogue on a conceived breach of
the Sabbath, is expreffed, Like 12. 14. Religious wrath is the
Lotte,it will make a meek Mojes break the very Tables of the
Lord. Thus the diſcontent of envy is expreffed in Mark 10.41.
The
Serm.22. Repentance not to be repented.
543
The Difciples ftomack roſe againſt James ard John; fo that it
here imports the turning of the unquiet paffions of the foul whol-
ly against fin; a fretting and fuming at our felves for fin; an ha-
ting and being afhamed of our felves for fin; this wrath breaks
out in a penitent David, into difgraceful fpeeches againſt him-
felf, fo foolish was I and ignorant, when diftruft prevailed on
him, Pfal. 73.22. And I have done very fiolishly, when he
finned in numbring the people, 2 Sam. 24. 10. Nay, breaks in-
to difgraceful demeanour towards fin, as impenitent. Ifrael to
the defiling the graven images of filver, and the ornaments of
their glden Idols, and casting them out with contemt,
menftruous garment, and an angry rejection of them, with a Get
you kence, Ila. 30. 22. So that fin is the object of hatred,fcorn,
rage, reproach, and contumelie, and ground of grief and thame
to the penitent; the foul cannot think of fin without ftomachiza-
tion heart-rifing, and redning of face; he is indeed
angry, and fins not the whole of whole anger, runs out againſt
finne.
>
as a
Fourthly, Fear, a rare companion of wrath, but alwayes of 4. Concomi-
care; the truly penitent are of a trembling and timerous fpirit; tant of godly
and no marvel; for the burnt childe dreads the fire; they have forrow.
paid dear for paft guilt, and may well beware to fall again; the
whole work of Repentance is expreffed to be a fear of the Lord
and his goodneffe, Hof. 3. 5. The fear of the Lord is the only
fence againſt temptations unto fin; here note that this fear is a
fear of ſenſe, affecting us with the evil fin procureth,and dread-
ful judgments of God by it deſerved, trembling at the Word of
threatning; a fear of reverence, awefully apprehending the ho-
lineffe and Majefty of God, and that vaft difproportion and dif
parity between God and us, forrowfully crying, How shall duft
and ashes, p lluted man, come nigh to an koly and glorious Ma-
jesty! and a fear of diligence and vigilancie, watching and
warring againſt fin, that it may not furprife us by the difficulty of
our ſtate and distempers of our foul; and thus the penitent wor
keth out his own falvation with fear and trembling; but it is not
af arif diffidence and despondencie,of diſtruſt and deſpaire, which
deadn ng all hope of prevalency, dulleth all diligence, difcoura-
geth vigilancy, and induſtry, and at length driveth to ſelf-deftru-
ction; the fear of Repentance fprings from fenfe of mercy, and
Aaaa 2
is
544
Serm. 22.
Repentance not to be repented,
is fpurred with the confidence of fucceffe,being affured it is God that
Pal. 2. 13.1.6 worketh in the fou to will and to do, and will perfect what he bath
begun.
5. Concomi-
forrow.
Rom. 7.24.
am
Fifthly, Vehement defire, 'Exixbenow, a defire of fervence,
tant of godly that can admit of no delay, faith Dr. Slater: Of dil gence and
activity, fay the Greek Criticks, which puts on with induſtry and
violence; the foure fauce of godly forrow doth ever tharpen the
appetite of holy defire; the hu ted Hart thirfteth for the water,
the fin-wearied foul for Chrift; it is a defire to be wholly rid of
fin, and therefore breaks out into complaints against the remain-
ders of fin in the foul, as Paul, Oh writ. bei man ih t I
who shall deliver me from the body of this death? the death of
nature, and day of judgement is defired, and delightful, becauſe
the deſtruction and discharge of fin; it is alſo a defire of all fin-
fubduing and grace-ftrengthn ng administrations; they that by
Repentance have once tafted that the Lord is good, do as n'w
born babes defire the fincere milk of the Word, 2 Pet. 2. z.
This defire is vehement against all difficulties and difcourage-
ments, running out with all fervent dil gence for obtainment;
and bitter complaints for want,finding no fatiety without its very
object.
6. Concomi-
forrow.
Sixthly, Zea', an affection compounded of love and anger,
tant of godly and is the edge of our defire, enforcing all means, and encoun-
tering all difficulties and oppofition to our end; this is that
whereby the penitent perfifts in his godly forrow under all checks
and diverfions; and perfevereth in his courfe of mortification a-
gainſt all oppoſition of the world, or his corrupt felf, fighting a-
gainst what hinders, and flinging off all incumbrances, and fol-
lowing heaven with force and violence, that if it were poffible,
it would draw all men with it, but however it beareth down all be-
fore it, and never fheweth the frength that is in theſe godly
ftreams, till topped by fome temptation; but then it roareth and
fwelleth, and overflowerh its banks, that all men may fee the pe-
nitent is full of the Holy Ghoft; and this is alwayes a Note of Re-
pentance; Be zealous and repent, is Chrift his own Call; forrow
muft not be for fin,as if we minded not to part with it; but muft
manifeft our fulneffe of refolution to be rid of it, whatever it
cofts us.
Seventhly,
Serm. 22.
545
Repentance not to be repented.
J
Seventhly, Revenge; the due refult of zeal; by zeal we are car-
7. Concomi-
ried with that vigor, that the world concludes us mad for God, tant of godly
and for Religion, efpecially when our indignation boiles into forrow,
revenge upon our felves for our fins by felf-caftigations, not of dets 26. 24.
our body, with whips and fcourges, as do the Papifts, but by the
abatement of luft, which flirreth in us, buffetting the flesh, and
bringing it into fubjection, giving it the bew eye, a blot in the
face, as the Greek word fignifieth, withdraw ng thofe lawful com- namalo.
forts which make it to wax wanton; as Hilarion, when he felt his
lufts wax big and ftrong, and wanton, provoking to filthineſſe,
Ego facian Afelle ut non calcitres, I will by abftinence keep
this Affe for kicking; and our Henry the ſecond, being incli-
ned to incontinency, prayed to God that he might rather have a
conftant weak body, than so frong lufts; this is that which car-
rieth the penitent to wreak his quarrel on the occafion and inftru-
ments of their im iety; as the daughters of Ifrail in dedicating Exod. 38. 8.
their looking Laßes, by which they had offended unto the fervice
of the Temple; and as did the Ephefians, burn their books before
all men, At.19.19.as holyCranmer thrult his right hand which fub-
fcribed his recantation,firft into the fire, revengefully crying out
This unworthy right hand as long as he could fpeak; and this re-
venge leads them to fatisfaction for offences done, either by pub-
lick confeffion unto open fhame, or ready reftitution, as Za-
chus, threefold to the injury done; as penitent Bradford, that
parted with his whole eftate to fatisfie the wrong done by one dash
of his pin when a fervant; fo that revenge worketh all the dif
grace, dishonour, d'fadvantage, and deftruction that is pofible a-
gainst fin;thus then you have here the Notes andCharacters of Re-
pentance, laid down by the Apoftle, the best looking glafle that
can be, by which to dreffe your penitent fouls. Let it be to every
of us a Ufe of Examination, and clearly convince us that if we
beftrangers to forrow, or our forrow be to the world, not towards
God, godly forrow, we have not repented; never let us think of
celebrating a celeftial Paffeover without thefe foure herbs. Again,
if under our forrow we continue careleffe of required duty; cla-
morous by continued guilt on the confcience; fearleẞ of com-
mon danger, and defe ved mifery by the increase of fin, foilishly
pitiful towards our lufts to be rebuked with rage; faint in our
defires to be rid of fui; luke-warm: in our work of mortification,
546
Repentance not to be repented. Serm.22,
1. Help to re-
pentance.
Rev.2.5.
Pfal.81. 11.
Zach.7.12.
or indulgent to our lufts, not Arking home, whilst we
fmite at finne we
>
are not the Subjects of true Go-
fpel-Repentance, for theſe muſt alwayes accompany it.
Having laid before you the Characters of true Repentance, I
fhall proceed very briefly to propound the fourth and lalt Gene-
ral head to be confidered, (viz.)
The Next way and meanes to gain Repentance.
And herein I fhall not infift on the method and order of
procuring repentance, which is hinted to you before; or the
lets and hinderances of repentance which are to be removed,
this would tire your patience ( on which I have already too
much treſpaſſed) but I ſhall only give you fome fpecial direct-
ons, which you must obferve, and carefully practice, if ever you
will obtain Repentance; As,
First, Sit with care, conftancy, and confcience under the
Word of truth, and Gospel of Grace. Repentance you have
already heard, is the great work of the Word, and loud call
of the Gospel. This was the voice of John the Baptift, nay, of
Jefus Chrift himſelf, and his Apoftles, the Minifters of the
Word, are the Embaſſadours of Reconciliation, and fo Prea-
chers of repentance; hearing is prefcribed of God the way to
happineffe. Ia. 55. 2. Heare, and your foul ſhall live; The
Preaching of the Word, is the power of God to falvation; ſo
long as God continueth the Word to a people, they are in a
poffibility of repentance; but where the vifion failes, the peo-
ple perish, Prov. 29. 19. If ever God bring the Jews to Re-
pentance, it will be by the Preaching of the Gospel, the lift-
ing up of the root of Jeffe as an ensign, Ifa. 11. 11.
fealeth up under impenitency by the withdrawing of his Word;
the removing of the Candlestick of the Gospel, is the faddeft
doom can be denounced: Refufing to heare, is the great
reaſon of impenitency; my people would not hearken, is Gods
complaint; and we will not heare, the language of the obſti-
nate, Fer. 6. 17. Rejection of the Word, pulling away the
fhoulder, and ſtopping the eare, the property of an hard
heart; never did Felix faile fo much; as when trembling ar
Pauls Preaching, he fends him away, and would heare no
God
mire
Serm. 22.
547
Repentance not to be repented.
more of that matter; nor did the Jews fall under final Apoſta-
cy, untill they put the Gospel away from them; the
very Heathen concludes Repentance to be the refult of audience
and attention.
Invidus, Iracundus, iners, vinofus, amator;
Nemo adeo ferus eft qui non mitefcere poffit,
Si modò cultura patientem accommodat aurem.
There is no prophaneſſe but it is curable by patient audience;
As ever you will repent, hear the Word, attend unto inftructi-
on, abide the heart-fbaking convictions of the word; if you
fleight the Miniſtry of the Word, the found of the Trumpet,
the call of the Gospel, you are fealed up under impenitency;
the very cry of the Gospel-call to Repentance, is, Let him that
hath eares hear.
E-
Horace in E-
pist. 1 1.
Secondly, Study the nature of God; God must be the object. Help to re-
of Repentance, we mult forrow towards God, return to God; pentance,
It is a great inducement therefore to know God; ignorance of
God is the mother of impenitency; the times of impeniten-
cy are denominated times of ignorance, Acts 17. 30. This is
obſerved to be the very cauſe of obduracy; the Gentiles walk
in the vanity of their minds, having their understanding dar-
kened, being alienated from the life of God by the ignorance
which is in them, because of the blindneſſe of their heart
phef. 4.17, 18. Ignorance of God was the very principle of
Ifraels perfiftence and progreffe in fin; They proceed from evil
to evil, but know not me, faith the Lord, Jer. 9. 3, 6. The
devil labours to keep all light out of mans foul, that ſo he
my fleep in fin, and be locked up in impenitency; he hinders
the Gofpel from being Preache; if poffible, he would blow out
the light, and hinder men from hearing, but chiefly from un-
derftanding; if our Gofpel be hid, it is hid unto them that pe-
rith; the eyes of whofe minde the god of this world hath blin-
ded, left the light of the glorious Gospel of Christ (who is the
Image of God) fhould shin: unto them, 2 Cor.4.4. And when
God brings to repentance, he breaks theſe barres of ignorance,
he pulls off thefe fcales of blindneffe, and begins with the un-
derſtanding; true grace begins alwayes at the renewing of the
mind;;
548
Repentance not to be repented, Sermi. 2 2.
A&. 9.
3. Help to re-
pentance.
mind; the transforming of the mind to know the good and ac-
ceptable Will of God, is the formality of the Gofpel-grace, true
repentance, Rom. 1?. 2. And the knowledge of Cod being
the princ ple of it, is put for repentance: Thy fhall know God,
Hof. 2. 20. and God will be known by the Egyptians, Ifa. 19.
21. are the promifes of repentance; There can be no convicti-
on of a contrariety to God, where there is not a right conce-
ption of God; and affection must follow apprehenfion; ignoti
nulla cupido; how can we fear God or his goodness, if we do
not know him? what reaſon of return to God, when men know
not his holinelle offended, juftice provoked, power irreſiſtible,
mercy in pardoning iniquity? It is a feeming faire Apology for
Pharaohs obduracy, Who is the Lord, that I should It Ifrael
go? The work of the Cofpel is to open the blinde eys, in tur
ning from Satan unto God; the enquiry of Saul is firſt, Lord,
who art thou? then, what wouldeſt thou have me to do? Did
men know who it is they fin against, they never durſt be ſo bold.
Study therefore the nature of God, acquaint your felves with his
Attributes, his Holineffe, Power, Juſtice, Mercy, and the
like: Your foules will never be drawn from fin, or dri
ven into a courſe of true repentance, untill God become your
dread.
¿
Thirdly, Sit close to the work of self-fcrutiny; be ferious in
felf-examination; no man fits fo faft in impiety as the tran
ger at home; none fo foon run upon their ruine as the regard-
Leffe of their accounts. This is a remedy of Gods immediate
prefcription, Commune with your hearts u on your beds, Pfal.
4.4. Search and try your wayes, and turn unto the Lord,
Lam. 3.40. Fudge your felves, Mat. 7. 1. When we approach
his Table, where we are. eminently to act repentance, the
whole work of preparation is refolved into felf-examination,
1 Cor. 11. 28. Nay, this is a receipt tranfmitted to us with a
probatum eft thus by David, Pfal. 119. 59. I examined my
wayes, and turned my feet into thy Testimonies. And when the
Prodigals wits returned to confider his wickedneffe, he would
home to be a fervant, where he had been and might have been
a fon; Gods rod is but a calling us to reckon with our own fouls;
he never reaſons with any by correction, that read their own e
ſtate in his inftru&tions. You have heard before that conviction
mult
Serm.22. Repentance not to be repented.
549
muſt go before converfion; mans confcience is a Regiſter which
will bring to remembrance; and Judge that will clearly deter-
mine of mans wayes; the worst of men by a fhort conference
with their own foul, would foon fee a neceffity of repentance;
cenfure others lefle, and your felves more; enqu re nor
into other mens condition fo much as your own Con-
verfation; let no day return without accounts,be ferious in felf-
examination.
tence,
<
Fourthly, Sit loose to the world; the world is the great pull- 4 Help to re-
back to heaven, and hinderance of repentance; you may ob- pentance.
ferve, the reafon the Rebellion and impenitency of Ezekiels
hearers, was, their hearts went after their covetoxnejle, E-
zek. 33. 31. otherwife they took delight to hear. That fad fen-
A Camel may fooner go through the eye of a Needle
than a rich man enter into the Kingdome of heaven, was oc-
cafioned by a rich mans refufal of Chrift his call to repentance,
Matth. 19. 20. Riches choak the work, and lift up the heart
too high; great men in the world think they live above all re-
proof; for Tyrus-like, they jet their hearts as the heart of
God, Ezek. 28. 6. and think to live without controle; he that
loves the world, finds (when called to repentance) he is loth
to leave pleaſures, it is hard to renounce riches; it cuts deep
to deſpiſe Wife, Children, Father, Mother, Friends, and
deare Relations; he cannot but be dismayed at reproach and
fufferings; fin is the common property of the world; the
things of this world, is the recompence of impiety; they that
fin higheft, ordinarily fucceed moft; yet this is the great ftum-
bling ftone of the godly; the world makes David almoſt re-
pent his repentance, Pfal. 73. They that will follow God, muft
be ftrangers to the world; true Penitentiaries muſt be pilgrims
in the earth.
Fifthly, See the shortneffe of life, and limitaton of the day of 5. Help to re-
grace. Hopes of long life, and thoughts of repentance at plea- pentance.
fure, help many a foul to hell; our life we must confider is but
ด
a bubble a blast, a shadow, gone before it well appeare, in
which there is no certainty; our time is in Gods hand; he hath
numbred our dayes, but to which of us hath he declared the
number? hath he given any man a legible Leafe of his life?
have the youngest, ftrongest, moft healthful among us, an af
Bbbb
furance
550
Serm. 22
Repentance not to be repented.
Heb.4.4, 7.
furance of to mirrow? and doth not eternity depend on the
well-husbanding of this uncertain time? is there any remem-
brance of God in the grave, or repentance among the dead?
doth not death determine the eternal eftate of men? Dives
eyes cannot diftil one tear in hell, though he call to Abraham
for mitigation of torments, never fo much as begs the pardon
of fin; no, that is too late; fee we not men penfive and fad
at the thoughts of death? Chryfoftome hath told us,the caule of
the fear of death, is, because we live not in the austerity Lefit-
ting Christianity, bat lead d licate and voluptuous lives. Could
we make every day our dying day, it would quicken us to repen-
tance. Hilarion never had a to marrow; and when he comes to
die, he hath the comfort of it; Oh my fou!, get thee out of this
house of clay, what doft thou fear? Septuaginta pr pe annis
Servivifi Chrifto & mortem tim s! Haft thou ferved Chrift
almost feventy yeares, and doft thou now feare death? If we
will live for ever, we muft die dayly; if we will not defer re-
pentance, we muft not determine to our felves any other time
than the prefent.
Again, if we know our time in nature, who knoweth the date
of the day of grace? It is a limited day, but the bounds there-
of are not pub ifhed, that to day, whilst it is called to day, we
may hearken to his voice, left he sweare in his wrath we shall
not enter into his reft. A feafon of falvation is allotted to the
fons of men; the old world had its day, Jerufalem had her day,
every of us have our day; but our day of nature may out-date
our day of grace, (yet of this we have no affurance but if fo
it do, it were better the day of our being had never been; for
the opportunity left, we are lost for ever; whilst we enjoy the
Word, and motions of the Spirit, we have hope; but if ever
thefe ceaſe,we are undone; Let us fartle our fouls with thefe
fad thoughts; This may be the last day or hour of my
life, but if not, the last day and houre of grace; would
we hear every Sermon as the lait, it would rouze cur fouls to re-
pentance.
:
Sixthly, Seriously expet approaching judgement; it is an Ar-
6.Help to re- gument to repentance, and very perfwafive thereunto, as you
have before heard; the thoughts of the last judgement, will
cool the courage of the prophaneft finner, when he feeth the
pentance,
day
Serm.22. Repentance not to be repented.
551
b.
Vớ
oper,
day approach in which his fecr.t fins must be laid a fevere
Jentence cannot be respited rufpended for the leaſt moment,
but must be executed with fpeed, certainty and feverity; the
Judge is juſt, and will then be inexorable. All the feelers of his
power, might, folicies, riches, honours, by which he aved
off reproof, will now be scattered; a d fame vain and boo:-
leffe;the Judge is no refpector of perfon; a day fored with; indign:-
tion which will not be mitigated, but be foured out in fullvi-
als; cinthe heart but tremble,that is the fubject of these thoughts?
They that fin with boldreffe, fet the day of judgement at a di-
ftance from their foul; but if we will provoke repentance, think
with from you alwayes hear the Trumpet of the last day foun-
ding in your ears, Arife je dead, and come to judgement. Ex-
cellent was the ftratagem to ftir up repentance, which is ftoried
of a Chriftian King of Hungary, who being on a time fad
and penfive, his brother a jolly Courtier, would needs know
the caufe of his fadneffe; O Brother (faid the King) I have
been a great finner against God, and know not how to die, or to
appear before God in judgement; his Brother making a jeſt of ic
faid, These are but melancholy thoughts; the King replyed no-
thing at prefent; But the cuffome of the Country was, that if
the Executioner came and founded a Trumpet before any mans
door, he was preſently led to execution; the King in the dead
time of the night fends the Executioner to found the Trumpet be-
fore his brothers door, who hearing it, and feeing the Meſſenger
of death, fprang into the Kings prefence, befeeching to know
in what he had ffended; Alas Brother (faid the King) you have
never offended me; And is the fight of my Executioner fo dreadful;
and shall not I who have greatly offended, fear to be brought before
the judgement feat of Christ! afingular cure for jovial contempt
of repentance; the fenfe of judgement is a strong fummons to
repentance.
con-
pentance.
Seventh'y, Seriously apprehend the poffibility, way, probab:-
lity, nay, the pofitive certainty of pardon. I have before told you, 7 Help to re-
Repentance is the refult of faith; defpair deters duty; hope in
Ifrael, is the great help to repentance; the Law leads to
viction, but the Goſpel to converfion; defpair is the devils lock
to impenitency, look up therefore, fee there is mercy with the
Lord, that he may be feared, and plenteous Redemption, that he
Bbbb 2
may
552
Serm. 22.
Repentance not to be repented.
8. Help to re-
pentence
9. Help to re-
pentance.
pentance.
may be fought unto; apprehend then the price of mans fin paid,
the juftice of God fatisfied, the pardon fealed in and by the
blood of Chrift, and proclaimed in the Gofpel; fo that it is
thine with certainty, if received with a proftrate foul, and fued out
by ferious repentance, nothing needs to deter; God is reconci-
led, therefore return unto him.
Eighthly, Soak the heart in the bl.od of fejus; take every day
a turn of meditation in Mount Calvary; caft thy eyes on a cru-
cified Chrift; read the nature of thy fin, the provoked wrath of
God, and paffionate loves of a Saviour; it is fuppling to the
Adamantine heart, and fwafive to the moſt obdurate foul: I have
before noted its force and efficacy to repentance; be perfwaded
daily to contemplate the Croffe of Chrift.
Ninthly, Speed will much facilitate repentance; fin may be
removed, before it be fettled by cuftome; but then it is diffi
cult; youth is pliable to precepts, ftrong under burdens, dexte.
rous and active in bufineffe; when old age is infirm, and impo-
tent; the piety of youth is the horrour of the devil, the honour of
Religion, the cafe and joy of the foul; let not fin become cufto
mary,if you will ever caft it off; for it will become a fecond na-
ture; linger not in what you will be rid of; for the longer you
linger, you will be more loth to part, like Austins mod fine
modo, and paululum quod ibat in longum; your anon will never
come; and our little longer in fin, will last for ever by the good
will of nature; fingularly good is the counfel of Bafil, If the
thing be honest, keep it to the end; if filthy and hurtfull, why dost
thou continue in it? doth any that defires to ease the ftomach of cho-
ler, increaſe it by a continued bad and intemperate dyet? if ever
you will repent, repent betimes; late repentance is rarely true,
but ever difficult.
}
Tenthly, Sue for it at the hands of God. Repentance is Gods
10. Help to rc gift, and therefore must be begged, it is Chrifts purchaſe, the
Covenants promife, and may be begged with confidence; Je-
fus Chrit is exalted to give Rep ntance, therefore go to
him in Faith; all meanes is ineffectual without Gods
Bleffing. Let therefore Prayer enforce all meanes to this
end; whilft you fit under the Word Audy the na-
ture of God, examine your felves, fit
9
looſe to the
world
Serm.22.
553
Repentance not to be repented,
>
world, fee life its brevity, and the limitation of the day
of Grace, ferioufly expect the day of judgement fen-
fibly apprehend a pardon, foake the heart in the blood
of Chrift, and fpeed Repentance
fecond all with ear-
>
neft Supplication; fay with Ephraim, O Lord turn thou
me and so shall I be turned; fo fhall your ftony heart
be taken from you, and you fhall poffeffe this neceffary
grace of Repentance in the truth of it, which God of his mer-
cy grant us.
OF
554
Serin. 23.
Of bolineffe. •
OF
Holinefs.
Ephef. 4. 4.
HEB. 12.14.
Follow peace with all men, and holineffe, without
which no man shall fee the Lord.
Ere are two duties enjoyed together in one and
the fame precept, though not enjoyned with the
fame penalty, (peace and holineffe) the latter
hath a fad threat added, if we mifle it, without
which no man shall Jee the Lord. It is fome-
what like that charge, Exod 28. 34, 35. that
the Veft of Aaron should be on the skirt with a
Pomegranate, and a Bell, both of gold; yet the ufe of the Bell
was far above that of the Pomegranate, that the found thereof
may be heard when he goeth in before the Lord that he dye not.
So are peace and holineß two golden graces or bleffings; peace is
like the Pomegranate, whofe fmell is fragrant, odoriferous, and
fo full of feeds, as no fruit more; fuch is peace, of all outward
bleffings the chief, and full of the feed of all bleffings, it is
therefore call'd the bond of peace, as if other bleffings were the
bundle, but peace the bond that did comprehend them all :
Yet
Serm. 23. We must follow and preſſe after bolineffe. 555
Yet holineffe is that which beareth the Bell, and maketh the mu-
fick in the ears of God; and if the found thereof be not heard
before the Lord, we shall furely dye. Therefore it is obſerved
that the Relative [which] is not plural, as referring to peace
and holineffe both; nor is it feminin, as referring to peace at
all; but & yogis, (not ŵv,nor is weis) as referring only to dµacµòv,
holineffe.
Here are two great points contained in this Text.
Doct. 1. Pace is a high duty, rich bleſſing, and fingular
benefit that a Chriftian is bound to follow, purfue,preffe after, and
labour for, and that with all men.
The duty is preffed ftri&ly in the word xe, rendred here
with the fofteſt follow; and in other places it is rendered to fol-
low after, 1 Cor. 14. 1. Phil. 3. 12. to purfu:, 1 Pet. 3.11. to
preſſe unto,Phil.3.14.And we have a full proof for all; Rom.12.
18. If it be poffible, as much as in you lieth live peaceably
with all men. We must fee there be no default on our part (that
all the world is not in peace) but that we follow,purſue, preſſe
hard after peace, (as far as poffibly we may, and to the utmost that
lies in us) and that with all men; fo faith the Text
alfo.
But I must leave this fmall Pomegranate peace, that I may
ring out the Saints Bell of holinefle, the found and force where-
of I heartily pray may reach all your hearts, (not ears) or ra-
ther that the found thereof in all your hearts may be heard in
the Lords ears, (not ours) that ye dye not; yea, that Religion
dye not; otherwife I may fear that Englands paffing Bell is tolling
at the departure of our glory, and we may call the next generation
Ichabod.
But the other, and prefent point is this; viz. That true
and real holineẞ is the grace, the duty, he ftate,the trade which
every Christian is bound to follow, purfue, preß after with might
and main, as
as be ever thinks to look God in the face: 2 Cor. 7.
Having thefe promifes, let us cleanse our elves from all
fil bin ß of flesh and spirit, perfecting holineffe in the fear of
God; perfecting holineffe] what is that, but to follow it, fof-
low after, purfue, preffe hard to it? fo 1 Pet. 1. 15. Be ve boly
As God is holy; there is as much or more, purfue, follow it
VI.
Hill,
556
Serm.23.
What bolineffe is.
fill, that you take up with no fcant meaſure, no low degree
of it.
I call it, 1. A grace, and fo it is; yet more; it is not one
fingle grace alone, but the conjunction of all graces. To fay it is
a ftar, is too little, it is a conftellation; or the way of holineffe
is as the lactea via, altogether ftarry, fo holineffe is all
grace.
2. I call it a duty, and fo it is, but much more, it is the fum
and Epitome of all duty. All duties of the firſt Table are referred
to holineß, as all of the fecond Table to righteou neß, Luke 1.
75. Yea, duties of the fecond Table are call'd holineffe,1 Thef.
4.3.07.
3. I call it a ſtate; it is not an act or habit, but a state; nor a
fate of a Chriftian, but the state of Chriftianity, the ftate of
confiftency and continuance or growth; there are fome
ftates we paffe through, (as the man through Infancy, childe-
hood, youth, but abides in the ſtate of Manhood) we
paffe through the New birth to be born no more; of morti-
Rom.6.9,11. fication
to dye no more; of bondage, to fear no more ; but
in this ftate once, we muſt perfift, perfevere, live, dye
in it.
Rom.8. 15.
What holiness
2
4. I call it our trade, and ſo it is our noblest profeffion,and
courſe of life, I Pet.1.15.Be holy in all manner of converſation,
2 Pet.3.11.What manner of perfons ought we to be in all holy conver
fation! This is the trade and bufinefle we ſhould ply in the whole
courfe of our lives.
Now it may be asked what this holineffe is? And I would
aufwer,and(if the time would bear it)open,the definition,which is
this:
(C
is. c
"True holineſſe is that inward, through and real change,
wrought in the whole man,of a formerly vile finner, by the
Spirit of God 2 whereby his heart is purged from the
love, and his life from the dominion and practice of former
fins,and whereby he is in heart and life carried out after every
u good.
66
1. I call it a change,and fo it is; it is not from nature, cuftome,
education; it is not an habit,form,but a change. Christiani fiunt
non nafcuntur, creantur non generantur; and a mighty and manifeft
change it makes, it is therefore call'da new birth,new creation, a
new
Serm.23.
5.57
What bolineſſe is.
new creature,refurrection,&c. Is there not a change when a childe
is born? when a dead perfon raifed? a binde man receiveth
fight?
Yea, whatſoever is call'd holy, is co nomine, changed from
its common uſe ; when a perfen, or a garment, or a
place, or a veffel, or a day were called holy, all fuch
were changed, as to their ufe, ferving now for facred
and Religious Services; fuch is Soul-holineffe, a Soul-
change.
There are three great changes wrought in a Chriſtian at
times.
First, One in Fuftification; when a guilty finner hath fin taken 1. Ne impute-
away, that it is not imputed.
tw7.
The fecond in Sanctification; when a finner living and wal-
lowing in fin, bath fin taken away, (the power of it) that it doth Ne regnt.
not raign.
3. No restet
The third is in Glorification; when the fanctified perſon hath
fin taken away, (all remainders of it) that it hath no being aut online fit.
left.
Now though the first and laft of theſe are both perfect
changes, and Sanctification is not perfect here; yet upon
fome account, fome have called that change wrought in
Sanctification the greatest change of the three; for com-
pare it with Juftification, Juftification is a change of the
ftate, not of the perfon; a change without, not within
the man.
In Sanctification,there is a real change, and that within the
man.
In Glorification alfo is a perfect change, (it being the higheſt
ftate of the three) but the change is not fo great as in Sanctificati-
on; glory and grace differ but gradually, there being no oppofiti-
on between them,as between grace and fin. The change is not fo
different between the Morning light and the Noon-day
brightneffe, as between the Morning light and the Midnight
darkneife.
2. I call it an inward change] to diftinguish it from civil
hon str.
3. Athrough change] to diltinguish it from restraining, or con-
forming grace, which produceth fome particular and partial change,
but not a total and univerfal.
Cccc
4. A
558
Serm.13.
What bolineſſe is.
Ezek. 16. 6.
Efay 55. 13.
4.A real change to diſtinguiſh it from hypocrifie,which makes
fhew of a great and goodly change,but is only outward and feem-
ing, not inward and real; which three are often taken( but as
often mistaken) for holinefle.
5.Wrought] it is neither natural nor acquired, or taken up by the
power of our own free will,or force of others perfwafion,ftrength
of reaſon,convictions,refolutions from within or without. Hence
we are faid to be Gods workmanship, Eph.2.10.To be wrought to the
fame thing, 2 Cor.5.5.
2
6. In the whole man] 1 Thef. 5. 23. The God of peace fancti-
fie you wholly; and I pray God your whole foul and body and
spirit be kept blame effe, &c. So that if you ask where is the feat
of this holineffe? is it in the head? or heart? or confcience? or
outward man? I answer, in no one, but all of them; it is as
leaven that leaveneth the whole lump; it is as the foul, tota in
toto,
& tota in qualibet parte. The understanding in a new
fanctified perfon is enlightned to difcern fpiritual things, which
before he underſtood not; his memory fantified to retain what
is good, and shut out what is hurtful; confcience awakened to
check for fin, and exc'te to duty; will fubdued to embrace
good, refift evil; affections orderly placed, to love
fear, defire, delight in, and to hate, and what is futable
to holineffe; and the whole outward man for ſpeech
actions, behaviour, yea, habit and dreffe is compofed as becometh
holineffe.
>
7. Of a formerly vile finner] grace makes a mighty change
when it works effectually; none fo bad, fo far gone, but it can
br ng home; it findes one in his blood, and leaves him clean
it findes a thorn, and leaves a mirtle; it meets with a Publican
and Harlot, and leaves a Saint; it meets with a bloody Perfecu-
tor, and helliſh Blasphemer, and turns him into a Preacher
or Martyr as Paul; it findes men as bad as bad can
be, and leaves them in as good a ftate as the best, 1 Cor. 6. 9,
10, 11.
3.
S. By the Spirit of God we may not afcribe it to the vertue of
Ordinances, or worth of Inftruments; 1 Cor.9.11.But ye are waſk-
ed, but ye are justified,b. ye are fanctifu d;
t
by the Spirit of our
God. Art,nature,education can do nothing here; it is not by might
ar power, but by the Spirit of God, Lach.4.6.
Q. Whereby
Serm. 23:
559
What holineffe is.
9. Whereby the heart is purged, &c.] here the parts of holi-
reffe, which are two, mort fiction and vivification; Ceafe to do Elay 1.16, 17
evil, learn to do well. The first is privative. The fecond
pofitive.
Grace works right, when there is first a leaving of old fin: 'c
is not putting a new pice on an old garment; or clapping a nem
Creed to an old life, or new duties to wonted courfes; this were
to fowe with divers feds, or wear a garment of wollen and lin-
nen which God hates; but there must be as to the privative
part
1
1. A heart purged from the love of every fin] there may be
fin left in the heart, no fin loved and liked, the evil that I do,
Deut 22 C:
I fe
I hate, fin and grace may ftand together, not love of fin and Rom. 7. 15.
grace.
2. A life from the practice and dominion of fin]fin remains
a
ftill, but raigns no more; he was a jervant of fin, and had m m. Rom.6.17,19,
bers enough to be inflruments of fin; a mouth to ſpeak it,
tongue to ſpeak for it, a wit to invent for it, reafon to argue for
it,hands and feet to work and walk for it, purfe to spend upon it;
there is none of theſe now.
Secondly, and the other part is yet much better; he is in
heart and life carried out after every good] it is not a bare
breaking off of fin that makes a Chriftian; (it is one half of a
Chriſtian) but there muſt be a turning from finne, and
bringing forth fruites meet for Repentance. You have
both thefe parts, 2 Cor. 7. 1. Let us cleanfe our felves
from all filthinesse of flesh and spirit, and perfect holineffe,
&c.
To come to the Reaſons of the point, which are
foure.
Reaf. 1. This is Gods great defigne; therefore should be ours.
It is the greateft defign God hath upon his people in all he doth to
and for them.All the immediate acts of God,and all his mediate
tend to this.
All Gods immediate acts: Pitch where you will; car-
ry it to the firft of Gods acts towards man in Election;
God hath chofen us before the foundation of the world 2 Ephef. 1.
we should be holy. So that I may not fay, If I 2 Thef. 2. 13:
am Elected, I fhall be faved, though I live in finne ;
thuit
Ccccz
but
560
Serm. 23.
Why bolineffe is to be followed,
I Pet. 1.14,15.
I Thef.4. 7.
Hebr. 2. 11.
Hebr. 13, 12
Eph.4.26, 27.
but if Elected, I must be Sanctified, and dye to finne.
Take all the acts of the three perfons apart.
2.
First, The Father if he adopt, f he regenerate, if he call, it is
that we thould be holy.
Secondly, It is the end defigned by all that Chrift did;
his Incarnation, Life, Death, Doctrine, Example,Humiliation,
Exaltation, Prayers, Promifes, Threats, Miracles, Mer-
cies; yea, of his Interceffion in heaven that we might be
fan&tified.
Thirdly, It is the end of all that the Holy Ghoſt doth.
All the works of the Holy Ghoft may be referred to three
heads. 1. His gifts. 2. Graces. 3. Comforts; and all theſe tend to
holineffe.
1. All the gifts of the Holy Ghoft; if a gift of prayer,of con-
viction, terror,&c. it is to fanctifie thee; if of knowledge, utte-
rance, &c. it is to make others holy.
2. Al his graces; What is Knowledge, Faith, Repen-
tance, Love, Hope, Zeal, Patience given for, but to make
thee holy? yea, they are the feveral parts of thy holi effe it
felf, which is made up of nothing but the graces of the holy
Spirit.
3. All the comforts of the Spirit are given to ftrengthen our
hands in holineffe; What is the peace of God, love of God,
pardon of fin, affurance of falvation, joy in the Holy Ghoſt,
Spirit of Adoption given for, but to make us more watchful,
humble, lively in holineffe? The Privy Seals of Juftification
must be attefted in Letters Patents, under the broad Seal of
Sanctification, or it may be well fufpected. Jeremy had
Jerem. 33. 10. two Evidences of his purchaſe one Jealed, the other o-
pen; fo muſt we.
Jonah 1, 17.&
2. 10.
>
2. The mediate acts of God, whatſoever they be in Providences
or Ordinances.
Fift, All ways of Gods Providence to his people, tend to their
fanctifying.
1. If God afflict, he faith to fick effe, Goand pull me down
that proud finner, that he may be fanctified; Go faith the Lord
to the winds and forms of the Sea, blow and beat the Ship to a-
waken me that fleepy Jonah; fwallow him up faith he to the
Whale, (the Lord ipake to the fif it is laid) that he may learn
Serm. 23.
561
Why bolineffe is to be followed.
to pray there, and preach after. Go Temptation, winnow me
that man well, that he may not be full of felf-confidence, that
he being converted, may ftrengthen his brethren; Go death, faith
he, fmite fuch a womans husband, that the may be deftitute of
worldly comforts, then will she trust in me, and fall to prayer 1 Tim. 5.5.
and Jupplication. Go ye Caldeans and Sabeans, and work your
will on my fervant Job; yea, Go Satan, and do thy worit, make
ye him poor, I'le make him honeft and pious,
more than a Conqueror, and bring him forth as gold, I
will leave a foore people, faith the Lord, and they shall trust
in me. In a word
In a word, the Lord faith, the end of all cha- Zeph. 3.12.
fifement, is, That we should be made partakers of his ho-
lineffe.
and
Hebr. 12. ro
Luke 1.74,75•
2. If God deliver, it is that we fhould ferve him in holineffe
and righteouſneſſe. Go faith the Lord to Mofes, deliver me that
people, that they may be to me a Kingdome of Priests, and an
holy Nation. Let Naaman be healed, that he may be- Exod.19.5,6.
come a Convert to that God that hath healed him. San-
Etifie me tha first-borne fonne, whom I have given thee, Kings 5.
again.
}
Secondly, In all Ordinances; whofe fole and proper end is
Sanctification. The word is to fanctifie, John 17.17. The
commands, 1 Thef. 4. 3. The promises to fantifie, 2 Cor. 7. 1.
The Sabbath is a figne between God and us, that he is the Lord
that doth fanctifie us, Exod. 31. 13. The Sacraments; Raptifme
is to fanctifie, Ephef. 5. 26. The Lords Supper; fo Diſcipline,
Cenfures, Abſolution &c. Church-communion, private
Conference. All Ordinances agree in this; fome of them
are for Converfion, fome for Confirmation, all for Santi-
fication.
Reaf. 2. This is that which constitutes a Chriftian, and
from which he is denominated. All the Chriftians, and Church-
members of old were called Saints; the Saints at Rome, Corinth,
Ephesus, &c. That is, the Christians of thofe places and
Churches, (not Saints departed, and Canon zed, but fuch Saints
as we are or should be) vinble Saints, followers of holineffe:
And therefore as one is called a Scholar becauſe he foil wes learn-
ing; another a Merchant, becaufe he follows Merchand ze; ſo
is the Chriftian to follow holineß; To imagine a Chriftian
2
Exod 13. 2.
without
562
Serm. 23.
Why bolineſſe is to be followed.
without holinefle, is to call one rich that hath neither goods
nor lands; a Scholar without learning, to imagine a Sun
without light, and fire without heat, which is a pure contra-
diction.
It is holineſſe which conftitutes the Chriftian, as it is the foul
which conſtitutes the man, who without it is a dead carcaffe,hand,
foot, heart,move not; neither can the eye fee, eare hear, or
tongue fpeak without the enlivening foul; fo is the Profeffor a
carcaffe or fhadow without holineffe; all his works dead works;
his prayers dead, praiſes dead; yea, his faith, hope, repen-
tance without holineffe (mortua, & mortifica) all dead and
deadly.
Reaf. 3.
Without this no man shall see the Lord. This is
the Menacing reafon of the Text,where there are two things to
be explained.
Firſt, One implyed.
Secondly, The other expreffed.
1. That implied is, That in feeing the Lord is the compleat bea-
titude of the foul; Bleßed are the pure in heart, they shall fee
God, Mat. 5. 8. i.e. fee the Lord Jefus; for the Godhead is in-
visible; No man hath ſeen God at any time, nor can we ſee
him, 1 Tim. 6. 15. But the holy perfon fhall fee Chrift, and the
glory of the Divine Effence, as much as finite can comprehend
of infinite; yea, fee God and live; fee Chrift, and be like him,
1 John 3.1,2. Jefus Chrift feen in heaven, is the glaß of the
Trinity; in him we fhall fee the fulneffe of the Godhead bodily:
And he is a transforming glaffe to thofe that fee him, who shall
be changed into the fame image from glory to glory, 2 Cor. 3.
18. And the fight of Chrift will be to us a transfiguration fight;
when I look into another glaffe, I fee the image and reprefenta-
tive of my felf, and as it were, another felf; but when I fhall
look into this glaffe, I fhall fee another image and reprefentation
(as a Parelius by the reflexion of the Sun) and as I may fay,
another Chrift. Hence we can only call the vifion of God
the beatifical vifion; as one faith elegantly,
one faith elegantly, Fides juftifi-
Charitas adificat, Spes larificat, Vifio beatificat; Faith
juftifics, Charity edifies, Hope pacifies, but it is Vision
which glorifies: And I may adde, Santtitas qualificat, ho-
lineffe qualifies, that Vifion may glorifie. And this leads
cat
me
Serm. 23. Why bolineffe is to be followed.
563
Mark the word,
me to the fecond thing which is expreffed.
2. Without this no man shall fee the Lord.
no man; Be he rich or poor, Prince or Peafant; yea, be he a
Prophet, Apoſtle, Minifter, Martyr; yea, we may carry this
fis higher, no Angels thall fee the Lord; what parts foever the
man hath, whatſoever duties he performeh let him be this or
that, or any other the belt profeffion, way, Church; let him do,
let him fuffer, let him be, let him give, let him hold what he
will, if he be not holy, he comes not into Gods beatifical pre-
fence, he enters not into the holy hill of God. But were he as
the Signet of the right hand, he mult off, were he an anointed
Cherub, he mutt out; down came the Angels, when they had laid
down their holineffe,and Adam was driven out of Gods prefence,
when he had driven out holineſſe.
Reaf. 4. The fourth and laft Reaſon, is that thundering one
of Saint Peter, 2 Pet. 3. 10, 11, 12, 13.
When the laſt Tram-
pet ſhall found, and found louder and louder; when the day of
the Lord fhall come as a Thief in the night, in the which the
Heavens fhall paß away with a noife, and the Elements ſhall melt
with fervent heat, the Earth alfo and all the works therein shall
be burnt up; Seeing then all theſe things ſhall be dißolved, what
manner of perfons ought we to be in all holy Conversation and
godline ß, looking for,and haftening unto the coming of the day of
God,wherein the heavens being on fire,fhall be diffolved, and the Ele-
ments shall melt with fervent heat! Nevertheleſſe we according to his
promiſe look for new Heavens,and a new Earth wherein dwelleth righ-
teoufneffe.Here is nothing but terror in the Text, Lamentation and
mourning, and woe. A Thief in the night, a great n.ife,fire,
melting, burning, dißolving, yet is holineffe and righteoufneffe
fecure. The new Creature looks for a new Heaven, and a
new Earth, wherein there will be room for holineffe, if there be
none here as for Lot in Scdome. This holineffe is like the
blood of the Paffeover on the door pofts, when the deſtroyer was
abroad,and a dreadful cry al: Egypt over, then were the Ifraelites
ready with their loyns girt, and taves in their hands, expecting the
good houre of their laft Redemption.
We have ſeen (it may be fome of us) fad days aiready; but
there are too fadder to be expected; they are called the day of the
Lord,and not da;s; becauſe as death leaves us, judgment finds us;
death
1
.
564
2
Why bolineffe is to be followed. Serm.23.
Death being the morning, and Fudgement the evening, and eter-
nity the night of the fame day) They are both dayes of dif-
folution; the one is of the body; a fad diflolution, when the
foul fhall pass away with a fad noife of many a doleful groan,
and this elementary body fhall melt with fervent heat of burn-
ing difeafes, &c. The otheris of the Univerfe, when the whole
world fhall be in a conflagration, and hell fhall come up to
heaven, as once hell came out of heaven to confume Sodome;
when the body of the Univerfe fhail groan with the groanings
of a deadly wounded dying man, as was faid of Egypt, Ezekiel
30. 24. Cum mare, cum Tellus, Correptaque Regia Cali, Ar-
deat, & mundi moles operofa laboret; When the ftarres of heaven
fhall fall, and the powers of heaven be fhaken, the Sun turn-
ed into darkneſs, Moon into blood, and all the kindreds of the
earth mourn, and the hypocrites cry out, who among us shall a-
bide with devouring fire, and dwell with eternal burnings? Ifa.
33.14. Then fhall the godly foul lift up his head, at death and
deftruction he shall laugh; he fhall walk loofe in the midſt of the
flames, as did the three Children without fo much as the imell
or leaft dread of the fire; and they may touch thefe
live coals, as the Angel did, Ifaiah 6. 6. without any dif
may.
Oh holiness, holineſs! what a munition of Rocks wilt thou
give thy followers in that day of the Lord! oh let me prefs you
to get a holiness that is Scripture proof, and you your felves,
and your ftate, and comforts will be death-proof, hell-proof, judge-
ment-proof; you need not fear any fear of man, any day of the
Lord, any furnace-fire, elementary fire confligration-fire,
hell-fire; when the Kings, and the Captains, and the Mighty
fhall cry out to the Rocks to fall on them, and the worshippers
of the Beaſt, and the rich Merchants of Rome fhall cry out for
the fmoak of the burning, then shall the Sons of Sion fing
out their redoubled Hallelujahs at the coming of the Bride-
groom, and the day of the Lord, their day of Marriage and Co-
ronation.
Ufe 1. Lament the loẞ of holiness. We may complain; Holi-
neffe is loft and faln in the ftrects. Some complain of loffe
of Trade; in thefe fad times Trade is dead, there is no Trade;
we may fay this Trade is loft or dead, there is little holineffe
Air-
Serm.23. The fad decay of bolineffe lamented.
555
ftirring. Many complain of the leffe of peace, prace is gone,
but we have cauſe to fay, Holiness was gone firft. In midt of
many Profeffions, many contentions, many opinions, chang-
ings, turns, returns, little holiness to be feen. In midst of
great parts, high expreffions, much light, powerful Ordinances,
many years attempted Reformation, a little holiness goes a great
way. Our fhadows are long, our contentions fharp, our holi-
nefs low, our Corn runs out into ftraw and ſtalk, not ear and
kernel. Our nourishment turns to Rickets, the head ſwelled,
and extended, the child feeble and infirm; we have left our
company, and our work, and are ſcattered all the Land over,
to pick up ftrawes, and gather ftubble. Some obferve, that our
buildings now adayes are not fo folid and ſubſtantial as of
old; our fpiritual buildings are not I am fure; And as fome fay,
our English cloth is not of fo good a name and eſteem, as here-
tofore abroad, not fo pure and well wrought; our name and
Crown for holiness is loft, it not being fo pure and well
wrought.
2
use a. It informs how little fome have to evidence their
Christianity, and their Title to heaven, that can speak of no
Holineffe make no proof of any real change or work
of the Spitit, of dying to fin, living to God; what are all
thefe hopes but lying hopes. Without holineſſe no man ſhall ſee the
Lord.
Uſe z.
2.
Visible Saintship may juftly gain admittance into Church-fel-
Lowfhip; But it is real holiness that makes meet to partake of the
inheritance of the Saints in light. Seeming holineſs in profef-
fion, fets thee in the outward Court, but into the inner Tem-
ple, and the Holy of Holies, only true holiness qualifies to m
admiffion. It is noted, though the outward Court was laid
with ftone , yet the Inner Temple, and the Holy of King 6 30.
Holies had the very floore of gold. True Holineffe
makes a Menber of the Church Militant and Tryum-
phant.
2. Ufe, Reproof, or terrour to fuch as hate, deride or
fcoff at holineffe. Many if reproved, will fay, I cry you mer-
cy, you must be fo holy, I am none of your Saints, nor of the
holy Brethren, &c. Oh unclean fwine, or unclean fpirit ſhall I
Dddd
fay;
I
Uje 3.
;
566
Such reproved as feoff at bolineffe. Serm. 23.
Heb.3.1.
Life 4.
fay; knoweſt thou not whofe language is that in thy mouth,
What have I to do with thee the holy one of God? Thy speech
bewrayeth thee (as one faith) to be a Hellilean, no Galilean,
no Difciple; dost thou call thy felf a Chriftian, and deny the
Saint? then blot out Saint in Pauls Epistles, and teach him to
call Chriſtians by fome other name, of Drunkards, Swearers,
and Scoffers at holineffe. Blot out Saints out of thy Creed.
Dolt thou fay thou art none of the holy Brethren? then tear thy
name out of Gods Book, and the Church Register; The Apo-
Atle calls all the Christians to whom he writes, Holy Brethren,
partakirs of the heavenly calling. Doft thou glory that thou art
none of the holy ones? then glory in this threat of the Text,
that thou shalt never fee God; glory in this, that thou hast no
part nor lot in this matter, no part in Election, Redemption,
in the gifts, graces, comforts of the Spirit, in the promifes
and priviledges of the Gofpel; go and glory that God
is not thy Father Chrift thy Saviour that thou shalt
never be troubled with the Communion of the Saints in
Heaven, and the fpirits of juft men made perfe&...
Use 4. A worſe Reproof and Ufe of terrout follows to fuck,
who infead of following holiness, and perfecting holiness in
the fear of God, are faln from it, declined, and turned afide
after vain opinions, and employ fpeculations.
to it
+
and
A young Saint and an old Apoftare leads to a fad end. Look
Capifti melius
quam definis,
you young Profeffors, that had the Dew of Grace,
ultima primis feeming holiness in youth, and are now dryed up by the roots.
cedunt, diffimi- Look to it you old Profeffors, that you hold out, watch,and keep
lis hic puer, ille
your Garments white, and feek to bring forth more fruit in your
Senex, Ovid.
age.
The Tree that bears evil fruit, is cut down. That which
leaves only curfed, but that which is twice dead worst of all; this
is the defperate cafe; and of allfins, this is only the unpardon-
able fin. All the unrighteoufa fe of the greate finner, repen
Heb. 6 4,5,and ting and leaving his fin, is forgotten and forgiven; but the righ-
teoufneffe of the greatet Saints repenting and leaving his
righteoufnefs, is forgotten, but never forgiven, Ezekiel
18.24.
uje 5.
10.
Ufe 5. The laſt uſe is an Exhortation, and the whole Text is
a Exhortation to follow holine fs; to Purfue,prefs after it,and pro-
ceed
Serm.23.
561
Exhortation to halineß,
e-
ceed in it with growth and perfeverance, He that is boly, lit
kim be holy still. For motives and Arguments, let that of the Rev. 22.
Text never be forgotten, without holin:ffe no man ſh. li ſee the
Lord, When God comes to judge the world, it will not be
asked of what Church, or Congregation thou waft, how great
a Profeffor, but how holy thou hast been. The way of holi-
nefs, is the Kings high way to Heaven. Read that notable place,
Isa. 35.8. And a way there shell be, a high way, and it
hall be called the way of belineffe; the unclean shall not paſſe
ver it; the way-faring men, though foxls, fhall not erre
therein. There is much ado now about the way; many fay,Which
is the way? fone fay this, fome that; would you not mi-
fake, enquire for the old way, the way of holiness, and fol-
low it, and thou shalt not perish. Some would go a new way,
fome a shorter, fome an eafier way. The fimpleft Saint (in the
worlds fenfe) a fool shall not erre therein. The leaft dram of
holineſs is above a Talent of parts, a drop of grace above a
Sea of knowledge. In knowledge we are faid to be as Angels
of God; in holineſs like God himself; fo much as God is above
an Angel, fo much is holiness above knowledge. Look if thou
canft make out the first change, then thou needeft not fear any
other change; if thou art partaker of the first Refurrecti
thou art fecure against the Second Death; thou
haft croſſed the Line; another Stile and thou art at
home.
on
>
2
>
I fhall only name two properties of holineffe three
Companions, and four Oppofites to holineffe, and fo con-
clude.
II.
I
1. It must be Converfation-holineffe, 1 Pet. 1. 15. & 2 Pet.3.
The Greek word dragon; and the Latine Converfatio,
come of a Verb that fignifies to Turn; q. d. which way foever
you fhall turn your felf, you fhall find them holy at every
turn; holy in the Church, and foHow them home; obferve them
alone, or in company, merry, angry, in Shops, Clofers
Counfels, Commerfe, they are holy fill, he is not Pub-
licanus but Privatanus as one faith; and true Ho-
lineffe is like that Famous Queen Elizabeth, Semper ea-
dem.
Dddd 2
1
2. Which
2 Sam. 14. 10.
I Pet.1.15.
568
Serm. 23
The properties of bolineffe.
I. 15.
1 Pet.
2. Which is yet more, it must be God-like-kolineſſe
Be ye holy as God is holy.
tially-holy, fo we cannot be
linefs. As he is,
God is infinitely and effen-
but God is imitable in his Ho-
threats
;
is bo-
>
com-
1. Univerfally holy; holy in all his wayes, works
mands
promifes, his love,
, precepts,
ger, hatred, all his Attributes, all his Actions holy.
>
an-
2. He is Communicatively holy; communicating holineffe to
all his, Angels and men.
3. Approbatively holy; this he likes, commends, promotes
in all, difcountenancing all unholineffe, in perfons, actions,
things.
4. Remuneratively holy, rewarding and exalting holineffe,
puniſhing want of it, fo be you Univerfally holy in all your acti-
ons, fpeeches, writings, Letters, Counfels, Defignės, in all
Companies; let your anger, love, zeal, pity, &c. be all for
holineffe, feek to communicate and fpread holineffe in your fa-
miles, charge, Societies; let this be that which attracts the
hearts, draws your eyes to any perfon, &c. And to your power
fuppreffe, curb'all unholineffe, and promote, exalt, commend
holineffe.
2. There are three Companions of holineffe.
!
1. In the Text, Peace and holineffe; he is moſt for,holineſſe,
who is moſt for peace in a right way; feek the peace of the
Ifa.8.12,13. Land, make no Confpiracies; fay no confederacy,
confederacy, bu fanctifie
A&t. 9.31.
Luk. 1.75.
1 Thef.3.10.
Prov.IJ.I.
God in your hearts; feek the peace of the Church, by prefer-
ving the unity of the Spirit in the bond of peace; take heed of
Schifmes, Rents, Divifions, Separations; Pray that the Church,
may have rest; that walking in the feare of the Lord, and com-
forts of the holy Ghost, Believers may be multiplied and c-
dified.
>
"-
Weights,
2. Holineffe and righteoufneffe are oft matched toge-
Words Promifes,
ther; Righteoufneffe in Pactions
Oaths, Bonds, Righteoufteffe in dealings
Meaſures, a juft Ballance, Ephah. Righteoufneffe may
poffibly be without holineffe, but holineffe without righteouf-
neffe never.
>
3. Ho
Serm. 23. What is oppofite to holineffe.
569
3. Holineffe and unblmeableneffe;
we
I Thef. 3. 10. Ye
I
are Witneſſes and God allo how bolily, ustly, and un-
blameably
have had our Converfation in the world. Thef.3.13.
The Chriftian must be tryed by God and the world. Un-
blameableneſs in ſpeech, behaviour , dealings; yea, in
habit geftures, that we may be without al offence,
towards God and towards man. The Kings Daughters
Garment muſt be of divers colours, holily, juftly, un-
blameably.
>
3. The foure Oppofites, and enemies to holiness, which
we muſt avoid, are,
?
1. Filthineffe of the flesh; fenfual and bruitiſh lufts, 2 Cor.
7. 1. Fornication, uncleanness drunkenneſs which de-
file the body, do utterly deſtroy holiness and cannot con-
fift with it; therefore oft oppoſed. 1 Theß. 4. 3. This is
the will of God, even your fanctification, that ye abstain from
foruication, &c. God hath not called us to ancleanneſſe, but holi-
neſſe, ver.7.
2. Filthineſſe of ſpirit; 2 Cor. 7. 1. which is as deftru-
&tive to holiness, as bruitifh lufts. Idolatry, falfe Re-
ligions, wantonnefs in Opinion, errour, corrupt Do-
Arine are as dangerous as Fornication; By thefe we go a who-
ring from God and Truth. The minde is to be kept chaft and
pure, as well as the body; errour is not fo harmless a thing as
many dream.
>
>
po-
3. Over-reaching men by craft
fraud, power,
licy; and making ufe of fuch meanes Arguments, de-
vices, ftratagems, as corrupt reafon and carnal Coun-
fel (not Gods providence, or approbation) doth furniſh
us withal, and put us upon. 1 Theff. 4. 6, 7. That no
man go beyond, or over-reach his Brother in any matter
for God hath not call'd us to uncleanneſſe but holineffe; and
God is an avenger of all fuch. The word is 18 un impßaiver, that
no man over-top, over-reach, go beyond his Brother; not
in holiness would we did feek herein to go beyond each other)
but in craft and policy to undermine, or over-reach them; as
Simeon and Levi over-reached the over credulous Skechemites
pretending confcience, and harbouring bloody intentions in
their
579
Serm.23.
What is oppoſite ta bolineſſe.
their hearts, God is an Avenger of fuch. There is a direful threat
added of Divine Vengeance; this word exes, is but once more
ufed in the New Teftament, Rom. 13.4 then applyed to the Ma-
giftrate; he is a revenger of wrath to him that doth evil; he must
fee execution dore; So in this cafe, God is the revenger him-
felf, and he will be this mans Executioner,
4. The fourth oppofite to holiness, is an ill kind of holineß;
a fupercilious,cenforious, difdainful, and diſtance-keeping ho-
linefs; which like the Pharifce, Luke 18. exalts it felf, and
Canonizeth himself, and his own parcy, and safaintetk all o-
thers. Ifa.65.5. Which fay, Stand by thy felf, come not near m?,
for I am holier than thos; thefe are a "moak in my nose, and a
fire that burneth all the day, faith the Lord. This is the worft
pot in the beauty of holiness; a fpice of that pride that was in
Lucifer, and his fellow-afpiring Angels that made the first
Schifme and feparation in the pureft Church, even in heaven it
felf, among the Angels that were wholly perfect. Take heed of
this,as of the very pest of the Church,and the bane of all Religion,
which is beſt preſerved in unity and humility.
I fhall fhut up all with a with, and that an hearty Prayer allu-
ding to what I faid at firft; Oh that all our garments (our Profef-
fion)might be adorned with theſe Bells and Pomgranates, peace and
holineffe. That as we call on God,who is called holy, holy, holy,
Rev. 4.6. and on Chrift who is called King of Saints, Rev.15.6.
and as we profefs the Goſpel, which is a Rule of holiness, and
are members of the Church, which is called a Kingdom of Saints
an holy Nation, I Pet. 2.9. and as we look to be partakers of that
Kingdom wherein dwells righteoufneß and holineß, that accor-
ding to that promife, Thy people fhall be all righteous, Ifa. 60. 21.
that holiness to the Lord may be engraven upon all our
hearts, as with the engraving of a Signet (the Spirit of God) and
holiness to the Lord upon all our fore-heads, as to our converfati-
on; that as we have had a year,which we call Annum Reftituta Li-
bertatis,we might have a year Reftituta Sanctitatis; this we might
fafely call Annum Salutis,or Annum Domini,the year of our Lord.
That our Officers might be all peace, our Governors holineß, Ifa. 60.
17. that our Minifters might be cloathed with righteousness, and
our Church-Members with holiness; that all of different perfwa-
fions
Serm. 23.
What is opposite to holineſſe.
571
fions might (not contend, but) labour for peace and holiness. Here-
in let us agree, and all is agreed; that the bells of our Horses,and
Bridles of our Horfemen (Commanders and common Souldiers)
might be holiness to the Lord, Zach.14.20, 21. that there might
not be a Canaanite, or hypocrite in the house of the Lord; then
might our Land, Church, Parliament, Army, City, Min ftry,
be called Fihovah Shammah, the Lord is there, Ezek. 48.35. yea,
then would this holiness ſettle us in peace here, and bring us to jee
the Lord, where peace and holineſs ſhall never be ſeparated.
Even fo come Lord Fejus, come quick'y. Amen.
THE
Serm.24.
577
OF THE
Refurrection.
ACTS 26.8.
Why should it be thought a thing unreasonable with
you, that God should raiſe the dead?
Hefe words are part of St. Pauls Apologie for
himſelf, before King Agrippa, against the un-
juſt accuſations of his implacable enemies; where-
in,
life.
1. He demonftrates the innecency of his
2.The truth of his Doctrine; and fheweth,That
there was nothing either in his life or doctrine, for which he could
justly be accufed. The Doctrine he taught did confift of divers par-
ticulars enumerated in this Chapter; one of which (and that not
Eeee
the
578
Serm.24.
Of the Refurrection.
the leaſt) was, That there should a day come, in which there would
be a Refurrection of the dead, both of the jut and unjust. Now
that this Doctrine was not liable to any juft exception, he proves
three manner of ways:
1. Becauſe it was no other Doctrine, but fuch which God himfe f
had taught: It had a Divine ftamp upon it; as tis Verfe 6. And
now I ftand, and am judged for the kops of the promife made of God
unto our fathers.
2. Becauſe it was that which all the godly Ifraelites, inftantly
Serving God day and night, did hope for, and wait and expect in
due time to be fulfilled as it is Verfe7 Un.o which promiſe our
twelve tribes hope to come; for which hope fake, King Agrippe, I
am accused of the Jews;and therefore it is called, The hope of Ifrael,
Acts 28. 20. for the hope of Ifrael, I am bound with this
chain.
3. Becauſe it was a Doctrine which God was able to bring to paſs.
This is fet down in the words of the Text, why should it be thought
athing incredible with you, that God should raife the dead? The
emphafis lieth in the words with you: Why should you, O King
Agrippa, who art a few, and believeft in the God of Ifrael, and
that he made the world out of nothing, think it incredible for this
God to raiſe the dead ? indeed it may feent incredible and impoffible
to the Heathen Philofophers, who are guided onely by Natures
Light; but as for you, who believe all things, which are written in
the Law and Prophets, why fhould you think it either impoffible or
incredible that God fhould raife the dead? This interrogation is an
Emphatical Negation, and it is put down by way of Question, Ut
oratio fit penetrantior,that fo the Argument might take the deeper im-
preffion; and the meaning is, that it is not soor ti ajuvalov :
It is not a doctrine exceeding the bounds of faith, or contrary, to
right reafon, that God fhould raife the dead.
which arifeth naturally out of the words is:
01
The Obfervation
}
&
i
}
$
+
}
Distrine.
Şerm24.
579
Of the Refurrection.
↓
#
·Doctrine.
That the Doctrine of the Refurrection of the dead, both of
the just and unjust, is neither incredible nor impoſsible,
neither against right reafon, nor true faith.
$
Though it be above reason, yet it is not against reason, nor against
the Jewish or the Chriftian Faith: For the explication of this Do-
&trine, I will briefly ſpeak to fix particulars :
5
1. What is meant by the Refurrection of the dead.
2. Who are the dead that ſhall be raiſed,
3. The abfolute necefsity of believing this Doctrine, and
·believing it firmly and undoubtedly.
4. The poſsibility and credibility of it.
5. The certainty and infallibility of it.
6. The manner how the dead ſhall rife
What is meant by the Refurrection of the dead?
The firſt Par
ticular.
It
Anfw.
For anſwer to this, you muſt firſt know, what there is of man
that dyes when any man dyeth. Man confifteth of foul and body;
and when he dyeth, his fou' doth not dye; it is the body onely that
dyeth. Death is not an utter extinction and annihilation of the
man (as fome wickedly teach) but onely a ſeparation of the
Soul from the Body, and a Departure of the Soul out of
the body either to Heaven or Hell. When Stephen was And an un-
for while he was ftoning, he cloathing,
When Chrift was crucified, 2 Cor. 5.4.
Eeee 2
ftoned, his foul was not ftoned;
prayed, Lord Jefus receive my spirit.
his
is called a
departure, Luk.
2.25.3 Tim.4.6.
580
Serm. 24.
Of the Resurrection.
13
ILuk. 2. 4.
his foul was not crucified; for while he was crucifying, he faid,
Fa her, into thy hands I commend my Spirit. The Wifeman faith
exprefly, That when a man dyeth, His body returns to the earth
Ecclef. 12.7. from whence it come; but, his spirit returns to Gad who gave it :
And our Lord Chrift commands us, Not to fear them that kill the
body, and after that have no more that they can do: The foul
cannot be hilled; a man by may make his foul mi crable and
curfed, but he cannot make it miferable and corruptible. And
therefore by the Refurrection, of the dead is not meant (as he
who writes that dangerous Book of the Souls Aortality would
have it) the Refurrection both of body and foul, but of the
body onely: For the body onely dyes, and therefore it is the
body onely which rifeth again. Thence it is, that in the Creed,
John 5.28, 29. (commonly called the Apostles Creed) it is put down in ex-
prefs terms, I believe the Refurrection of the Body: Not of the
Soul, for that never dyeth, but of the Boity.
The fecond
particular.
Revel. 2,13.
Ha.16. 19.
Acts 24. 15.
3
[
1 }
{1
The fecond particular propounded, is, to fhew who are the
dead that ſhall be raised at the last day: The Anſwer to this is
eafie, All that are in the grave, whether godl, or ungodly; whe-
Acts 24. 15. ther just or unjust, fhall be raised. This Christ faith exprefly,
The hour is coming, in which all that are in the graves shall hear
his voyce, and ſhall come forth; they that have done goid, unto the
refurrection of life; and they that have done evil, unto the refur-
rection of damnation. All shall come forth, without exception of
any, and the Apotle likewife tells us, That there fhall be a
Refurrection of the dead, both of the just aud un ust. The Earth
and the Sea are Gods Stewards, with whom he hath betruffed the
bodies of men and women: And when God fhall call them to
give an account of their Stewardship, they will faithfully dif
charge their trust, and not keep back one dead body: The (ea
Shall give up her dead, and fo fhall the earth alfo. They are but
the bodies withdrawing room, or fleeping-lace; and the time
will come, when all that are afleep in the dust of the earth ſhall a-
wake: They fhall all awake, fime to everlasting life, and fome to
frame, and everlasting c nempt. This is the fecond particular,
All the the dead, great and fmall, rich and poor, from Adam to
Revel. 20. 13.
Ha. 26. 19.
the
Serm.24.
581
Of the Reſurrection.
the coming of Christ, both good and bad, fhall be raiſed at the
last day.
The third thing propoſed, is, To demonftrate the al falute necef-The third par-
fity that lies upon all Chriftians, firmly and undoubtedly to believe the ticular.
Doctrine of the Refurrection of the dead.
This appears in an cfpecial manner from the fpiritual mifchiefs,
and foul-ruinating confequences which neceffarily flow from the
denial of it. For,
1. The Doctrine of the Refurrection is an Article of our faith
The Author to the Hebrews pu's it amongst the principles of the
Doctrines of Chrift; and therefore he that denieth it, erres fun- Heb.6. 2.
damentally, and is an Heretick, one wh m we must not receive in-
to our houſes, or bid him Godspeed.
2. It is not onely an Article of our faith, but one of the chief Sine boc Arti
Articles, without which all the other Articles of Christian Re- culo tota fides
lion are vain and unprofitable. This the Apoftle fpeaks in exprefs & tota religio
vana eft. Strefo
tearms, 1 Corinth. 15. 13, 14, 15, 16, 17, 18, 19, 28, 29, in Act.
30, 31, 32. If there be an refurrection of the dead, then is not
Chriftrifen; and if Christ be not rifen, then is our preaching vain,
and your faith is alſo vain, &c. If the dead rife not, let us
eat and drink, for to morrow we shall dye.This therefore is not only
an Article of our faith, but the foundation of all other; for, if
there be no Referrection, there is no life everlefting. Saint
Austin faith, That the Refurrection of the dead is propria fides
Chriftianorum: The proper faith of a Chriſtian, without the be-.
lief of which, no man can be justly accounted a Chriftian. A
man may hold many errors, and yet deferve to be efteemed a
Chriftian; but he that denieth the Doctrine of the Reſurrection,
doch unchriftianize himself: For a Chriftian is one whofe kope and
happ nefs is in the other world: (For if we had hope onely in this
world, we were of all people mist m ferable;) and therefore, he
that renounceth his belief of the other world, renounceth
Chriſtianity.
Adde,
582
Serm.24.
Of the Reſurrection.
3.
Adde,
That it is not onely the foundation of our faith, but of all our
comfort and confolation; Refurrectio mortuorum eft fiducia Christi-
anorum: The chiefeft comfort the Saints of God have under all
the diftreffes of this life, is, That there will a day come, in which
they shall be raised out of their graves, to the Resurrection of
Life; and fhall have their vile bodies made like to the glorious
Job 19.23, 26, body of Chrift. This comforted Job upon the dunghil; and
27.
The fourth
Particular.
Acts 17.18,32.
therefore it much concerns all thofe who tender either their con-
folation or falvation, to be firmly and undoubtedly perfwaded
of this great truth, That there fhall be a Refurrection of the dead:
This leads me to the fourth particular.
In the fourth place, I am to fhew you the credibility or poffi-
bility of this Doctrine. I confefs, it is very hard and difficult to
believe, that the bodies of men (when eaten up by worms, or
devoured by wilde beafts, birds, or men-eating men; or when
burnt and confumed to afhes, and thefe afhes fcattered in the ayre,
or thrown into the river) fhould ever rife again. It is eafie to
believe the Immortality if the foul; (for many Heathens have
written in defence of it) but as for the Refurrection of the body,
it is very difficult to believe it firmly and undoubtedly; there
fore there are, and have been multitudes of perfons in all ages
who have denied it. The Epicares and Scoicks laughed Paul to
fcorn, when he preached to them of the Refurrection of the body:
The Sadduces in Chrifts time denied it. Many in the Church of
Corinth were infected with the fame leprofie; Hymenan; and
Philetus begangreen'd many Chriftians, and overthrew their faith,
2Tim. 2.17,18. by preaching to them that the Refurrection was past already. Da-
paus tells us of nineteen Hereticks, who opposed this truth. The
Familifts alfo renounce it: And the Socinians fay, That the fame
body shall not rife; but an aeriel and fpiritual body, which ſhall
have no eyes nor ears, nor head, nor feet, &c. It must be ac-
knowledged, that this Doctrine is very hard and difficult, but
yet it is not τι άπιςον, οι τι ἀδύνατον: It is not a thing impoflible or
incredible. Sure I am, that Job in the Old Teftament did believe
1 Col. 15. 12.
it:
Serm.24.
583
Of the Resurrection.
1
that
it; for, be knew that his Redeemer lived, &c. And though after Job 19.25, 26
his skin, worms destroyed his body, yet in his flesh he should fee 27.
God; and then he addes, whom I shall fee for my self, and mine
eyes shall behold, and not another, though my reins be confumed
within me. Fob did not onely believe, that his body, when de-
voured with worms, and his skin pent, and reins confumed, fhould
rife; bat, that the fame body, not onely the fame specifical, but
the fame numerical body should rife; therefore he puts in thofe
emphatical expreffions, Ifhall fee God, I fhall fee for my felf; I,
and not another; and, mine eyes fhall behold him: Though his
eyes ſhall be glorified eyes, yet they shall be the fame eyes for ſub-
ftance. As the Patience of Job was very great, and very exem-
plary; fo furely bis Faith was as great, and as imitable: 0 Fab,
great was thy Faith! This one Text is fufficient to prove,
the Doctrine of the Reſurrection is not a thing incredible: And
give me leave to ſpeak to you in the words of S. Paul to King
Agrippa, Why should it be thought incredible that God ſhould raise
the dead? especially, if you confider who this God is, That he
is Omnipotent and Almighty, infinite in power, and able to do
all things: He that believes the fift Article of the Creed, will
quickly believe the eleventh Article: He that believeth that God is
Almighty, maker of Heaven and Earth, will eaſily believe that
he is able to raiſe the dead. For if God (faith Tertullian) can
make a body, being nothing, out of the daft of the earth, he can
certainly repair it out of the duft when it is fomething. It is
aseafie to God to restore a body to a foul at the Refurrection, as
to breathe a foul into a body at the firſt Creation.
Objection.
But how is it poſſible, that when a man hath lain totting in the
grave, a thousand years, he should rise again?
4
}
Anſwer.
This is above reafon, but not againſt reafon: For there are many
reſemblances of this even in nature; which though they be not
Sufficiens
4
584
Serm. 24.
Of the Refurrection.
F
fufficient proofs, yet they are great inducements to cauſe us to be-
Ieve this truth. Both Philofophers and Divines write of the
Phoenix, that firft fhe is confumed to afres by the heat of the
Sun, and that afterwards of her afres arifeth a young one, which
is the fame Phonix rifin from the dead. The Apoftle tells us,
That the corn must fi ft be cast in o the ground, and there dye and
rot, before it will sping up; which theweth, that a Refurrection
from the dead is poffible, even in nature. Adde to this, That
Swallows, Flies, and Worms, which lie dead in the winer-
Season; in the Spring, by vertue of the Suns heat, revive again,
And what is every night but the grave (as it were) of the
light? and the morning, but the Refurrection of the
What is Winter but the death of the fruits of the earth; and the
Spring, but the Reſurrection of them? What is death, but the
blowing out of the candle of our lives? and what is the Reſurrecti-
on any more, but the lighting of this candle again? What is
death, but a pulling down of the houfe of the body? and what is
the Reſurrection, but the rebuilding of the fame houfe? And why
then ſhould any man think it a thing incredible for God to raiſe
the dead? We fee by experience, that our carious glaffes are made
by the art of man, even out of afhes: And cannot the Omni-
potent God raiſe mens dead bodies, when turned to ashes? There
is no contradition in this; and therefore an infinite power is
able to effect it. And to fhew that God can effect it, he raised
up many from the dead, both in the Old and New Testament, as
helps to our faith, to enable us to believe, That that God who
raiſed those few, will in due time raiſe all the dead, both juſt
· and unjuſt.
Objection.
But you will reply, How is it poffible that the fame body
fhould rife, when as the dust of men are fo mingled toge
ther, as that it seems impoffible to feparate the dust of one
man from another?
✓
2
Anfwer,
Serin 74
58
Of the Refurrection.
*
Anfwer,
With man this is impoß'ble, but with God all things are poßible:
It is eafie to Got to give to every manh's own duft, if it be poffi-
ble for a Gar iner that hath thirty feveral feeds in his hand, to be
.able to die ingu 'ſh 'between feed and feed; and for a Chymift, to
extract the four Elements out of an hearb, and ƒ pa ate them one
from the other; and for a Watch-maker, to take his watch in
pieces, and mingle the pieces together, and yet afterwards put
them together as before: Much more is it poffible for the O
posem God to distinguiſh one dust from an the, as well as one
man from another, and one stone from another.
Objection,
One man is eaten by another, and turned into the ſub-
ſtance of another; how can both theſe arife with their diſtinct
bodies.
{
Anſwer.
יר
Every men fhall ariſe with his own flesh; but yet not fo, as that
he fhall arife with every thing that was once a part of him: But
he fhall arife with f much of his flesh as shall make a perfect man,
and the (ame man. A man hath a piece of his flesh cut off by a
fword, and new fleth growing in its room; now he ſhall not
rife with both theſe, but with fo much as fhall make him a perfect
man, and one and the fame man for ſubſtance. One man
eates another mans flesh, and it becomes one with his; yet hé
ſhall not rife with that flesh, but with fo much as fhall make him
a compleat man, and the fame not onely for kinde, but for num-
ber; For with God nothing is impoßible. So much for the fourth
particular.
Ffff
The
586
Serm.24.
Of the Resurrection.
ticular.
The fifth thing propounded; is, to fhew the certainty and infalli
The fifth par- bility of this Doctrine: For this is not onely a Truth that God can
make good, but a Truth which God cannot but make grod. As
there must be a day of Judgement, 2 Cor. 5. 10. So there must
be a Refurrection of the body; not onely there may be, but there
must be, and of the fame body; not onely the fame specifical,
but the fame numerical body: Otherwife it were not a Refurrecti
on, but a Surrection; not a Refufcitation, but a Sufcitation. And
(as Eftius faith) not a Regeneration (as it is called, Mar. 19.
28.) but a Generation. A Refurrection is of the fame body that
dyes, or elſe it is a new Animation, and a new Creation, and not
a Refurrection.
Ifa.26. 19.
Now that there must be a Refurrection; appears,
VI
1. From the promife of God: God hath promifed that all that
are in the graves shell hear his voyce, and come forth, &c. and,
Joh. 5. 28,29. all that are in the dust fhall awake. And that this corruptible,
fhall put on incorruption; and this mortal, fhall put on immor
tality; and, we must all appear before the judgement feat of Christ,
that every one may receive the things done in his body, according to
a Cor. 15.53. that he hath done, whether it be good or bad: And therefore the
ancient Chriſtians, when they rehearsed that Article of the
Creed, I b.lieve the Refurr Etion of the body, would point to
fome part of their body; and fay, Even of this body. God can
do it, becauſe he is Almighty; and he must do it, becauſe he hath
promifed it. This is Pauls Argument to King Agrippa, Verf. 6.
And now I stand, and am judged for the hope of the promife-
made of God unto our Fathers, &c. And this is Chrifts Argu-
ment by which he proveth the Refurrection againſt the Sad-
duces, Matht. 22. 32. I am the God of Abraham, and the
God of Ifaac, and the God of Faceb: Goa is not the God of the
dead, but of the living.
Objection,
Serm.24.
587
Of the Resurrection.
Objection,
This Argument of Chrift proves onely the Immortality
of the Soul, but not the Reſurrection of the Body.
A
Anſwer.
It proves alfo the Refurr. Etion of the body, becaufe God is the
God of Abraham, Isaa, and Facob; not onely the God of one
part of Abraham, but of whole Abraham; not onely the God
of his foul, but of his body: And therefore whole Abraham mult
live for ever; for Gods Covenant with Abrahan, Ifaac, and
Jacob, is an everlasting Covenant.
2. From the juftice of God: God cannot but raiſe the dead,
becauſe he is a just God, and muft reward every man according
to his works. Now in this life men are not rewarded; the
Righteous in this life are oftentimes perfecuted, and the wicked
are in prosperity: And therefore there muft come a rewarding
time; and if fo, then firft there must be a Refurrection: For dead
men cannot be rewarded.
{
Objection.
Is it not enough that our Souls be rewarded ?
{
Anſwer.
No: For our bodies are partakers in good and evil actions
with the foul; and therefore it is just that they ſhould be Par-
takers alfo in rewards and puniſhments. Shall God require fervices
of the body, and fhall he not reward thofe fervices? Do not
the Saints of God beat down their bodies, and bring them into
fubjection? Do they not faft often, and mortifie their earthly
members,
Ffff 2
588
Serm 24.
Of the Resurrection.
members, and fuffer Martyrdome with their bodies? A d there.
fore God cannot but raile their bodies to the Refurrection
of Life, and raiſe the fame bodies; for it cannot stand with
Gods juſtice, that one body should ferve him, and another be
rewarded; or that one body should fin, and another body be
puniſked. A juft Judge wi I not fuffer one man to fight, and get the
zictory; and another to be crowned. The fame body that finneth,
muft dye; and the fame body that conquers, muit be crowned
What juſtice can there be, for God to caft a body that never fin-
ed into Hell, and that never was in Adam?
3. From the end of Christs coming in the flesh; which was, to
deftroy all the Enemies of our Salvation. Now the lat Enemy
which muſt be def roved is death, 1 Cor. 15 26. and death can-
not be utterly and totally deftroyed, unless there be a Refurrecti
on of the dead.
4. From the Refurrection of Chrift: This is Saint Pauls-great
Argumen, 1 Cor. 15. 12, &c. If Christ ber ſen, homf fome
that there shall be no refurrection of the dead? For Chrift role as
a Publ que Perfon, and as the Head of his Church: And if the
Headberifen, all the members muſt alſo riſe; and therefore he
is called the First-fruits of them that fleep, 1 Cor. 15. 20. and,
the Firfi-born of every creature: And if the First-uits be lifted
up out of the grave, the whole hump w Il certa n'y follow. Hence
alfo it is, that Chrift is called the Second Adam, 1 Cor. 15.
21. 22. and Paul argueth ftron ly, That as by man came death,
fo by man alfoc me the rejur ection of the dead; and, as in Adam
all dye, foin Christ fhall all be made alive. But now in the frit
Ada all dye, not onely Spiritually, but co porally; and the e-
fore in the cond Adam, all muſt be corporally made to live:
And ive again in the fame bodies; for Chrit rofe with the fame
boy that he dyed with: And therefore he rofe with his fears
and wunds, and he convinced his Dilci, les that the body he
rofe with was a tu body, and not a Spie; For a Spirit rath
not fl fh and bones (faith Chrift) as je fee me have, Luke
24 39.
*
Objection,
1
Serm.24.
589
you
padmars
Objection.
I
Doth not the Apostle ſay in that very Chapter, That the 1 Cor. 15:44.
bodies of men fhall be fpiritual bodies at the Resurrection,
And therefore they cannot be the fame bodies? Doth not the 1.Cor.15.50.
fame Apostle alfo fay, That fleſh and blood cannot inherit
the Kingdom of God? Hence the Socinians, and di-
vers others, gather, That the bodies of men fhall not have
flesh, and blood, and eyes, and head, and feet, at the Re-
furrection, but fhall be airy and spiritual bodies.
Anſwer.
There is a vaft difference between mu ation and perdition: The
Į
melade fhall be raiſed for ubance, but marvellously altered
in regard of qualificat ons and endowments, as you fhall hear in
the next particular. N aliud co pus, fed air. We read,
Exod. 4. 6; 7. That M fes put his Fand into his b font, and
whom he t ak it out it was teprons as fnum; and again he put bis
hand in his bofam, and Luckt it out, and it was turned aga n
bis ter fLfk: Here was the fame hand when belepred, and when
whole. A Buggar when he puts off his rags, and puts on the
as
art of a King, is the amemn, though utwardly altered or
changed; So that be at the Refurrection, the bodies ſhall be
the fm for f bftance, though altered wonderfully as to their
Quel ficar ons and Endowments.
And as for that faying of the Apostle, That fleſh and blood
frall ot nlerit the Kingdom of God; the meaning is nor, That
the bance o flth an blod fhili never enter into Heaven
í
(for Chrift in his Humane Nature is now in Heaven) but that
fleas it is corrupted and finful, cheathed with infirm ties, and
fubect to morality and death; flesh and blood as it is in this
".
transitory
5.90
Serm.24.
Of the Refurrection...
transitory estate, liable to corruption, fhould not enter into
Heaven and therefore it followeth in the Text, Neither ſhath
de to beg 900 shi
1 Cor. 15.50. corruption inherit incoruption b
1
The fixth par-
ticular.
}
د
5. I might argue laftly from the Immortality of the Sul: For
the foul was made by God to dwell in the body; and though it
can fubfift of it feff without the body, yet it ftill retains appe-
titum unionis, a dehfire of re-union with the body; and therefore
is in an imperfect estate, and not compleatly happy, till it bs, resti
united to the body: And therefore that the fouls of the godly
may be compleatly happy; and of the wicked compleatly miſera-
ble, there muft of neceffity be a Refurrection of the body, that
fo foul and body may be re-united, and partake together, either
of compleat happineß, or compleat unhappines. Adde to this
what is faid by Durand (that great Schoolman) That when eb
man dyeth, not onely the foul of that man continueth alive,
but fome fubftantial part of that mans body, and God alfo, the
great Creator, and firft caufe of all things. And why fhould.
any man think it incredible for God to re-collect the parts of
the matter of any mans body which are perished, and to reh
unite the fame body to the fame foul again? Poft mortem homini
nis (inquit Durandus) fupereft qua poteft utrumq; unire animas.
Supereft etiam materia, & præterea caufa, fcilicet Deus; ergo poten
rit fieri reunitio earundem partium, fcilicet anime & materia
ad idem totam conflituendum. Upon which Argument. Eftimsos
hath this Comment, Si partes fubftantiales hominis, anima
materia non pareant (quod rei veritas habet, & Durandi
mentum aßumit) ſed in rerum naturâ permaneant, hinc facile
probatur refurrectionem effe poßibilem. Sic enim ad refurre&tionem
non aliud requiritur quam ut tota materia que fuerat hujus hominis,
recolligatur & compingatur in eandum figuram m mbrorum quamen
aliquando habuit, eiq; anima priftinant forma reftituatur. Quedes
totum Deo poßibile effe non eft difficile creditu iis qui Dei omnipoten
tiam attendunt. So much for the fifth particular..
だ
​argo
The last thing propounded, is, to fhew, After what manner the
dead hallrife, and what difference there will be between the Re-
furrection of the just and unjust.
Answ.
!
Serm. 24.
591
Of the Refurrection.
Anfw. It is certain (as hath been proved) that both juſt and
unjuft fhall rise, and rife with the fame bodies for fubftance; but
yet there will be a vaſt difference between the Refurrection of
the one, and of the other; which will confift in three parti
culars:
1. The bodies of the juft fhall rife out of their graves, as out
of theirbeds, with great joy and rojoycing; and therefore it is id,
Ha, 26, 19. Awake and fing ye that dwell in the dust. As foon
as ever they awake, they fhall fing and rejoyce: The godly fhall
come out of their graves, as Jonah out of the Whales belly; as
Daniel, out of the Lyons Den; as the chief Butler out cf Prifon,
to be reftored to all his former dignities; and as Jofeph, who was
taken out of Priſon to be made Lord of Egypt: So thall the bo-
des of the Saints be taken out of the grave, to be crowned with
everlaſting glory. And who can fufficiently exprefs the great joy
and rejoycing that will be, when the body and foul fhall be re-
united together; when the Soul ſhall come down from heaven, to be
married again to its former body? Look what fweet embracements
there were between 7acob and Jofeph when they firft faw one ano-
ther, after that Facob had thought he had been dead, and look'd
upon him as one raifed from the dead; fuch, and a thousand times
more will be at the fonls re-poffeßion of the body: Look what joy
between Jonathan and David, when David came out of the cave
to him, and what embracements between the Father of the Prodi-
gal and the Prodigal, when his Father ran to meet him, and im-
brated him, and kißed him; and faid, My Son was dead, but
now he is raiſed again; fuch, and much more, will there be, when
body and foul meet together. O how will the foul blefs God for the
body, which was an inftrument to it in the fervice of God! and
how will the body bleß God for the foul, which was fo careful to get
anintereft in Chrift, and to get to be justified and fanctified and how
will both body and foul admire the free grace of God in Feſus Chriſt,
who hath pickt them out to be heirs of fo much mercy! Surely, we
ſhall never underſtand the greatneſs of this joy, till we do taſte of
it.ade
But
592
Serm 24.
Of the Refurrection.
But now on the contrary, The bodies of the wicked shall come
out of their graves, as out of their Prifons, and as fo many ma
lefactors, to appear before an angry Junge. They fhal come
out of their graves (as the chief Baker did our of Priſon) to be
executed in Hell for ever: They thall ar fe with great fear and
trembling, and shall call to the hills and monins to over and
hide them from the p face of the Lamb. And Oh the horror and
aftonishment that thall be, when the foul of a wick man ſhall
come out of Hell, and be agan united to its body! How will the
body curfe the foul, and the foul the body! How will they befol one
another certainly, this greeting will be very terrible: The Lord
grant we may never come to have experience of it.
2. The bodies of the Saints fhall be raiſed by ver:n› of their
union with Chrift: For the Body of a Saint, even while it is in the
1 Cor. 15. 24. grave, is united o Chrift, and is asleep in F fus, and tha I be raiſed
by vertue of this union. The Head will raiſe a I its members; and
1 Cor.15.22. cannot be perfect (as he is Chrift myftical) without every one of
them: As in Adum allwdye, fo in Christ (hall all be made alive;
that is, All that are in Chrift by faith, thall be raised by the power
of Chift, as a Head, and as a me ciful Saviour and Redeemer:
By the fame power by which Chrift railed hinfe, he will raife
all his members. But now the ungodly, they fhall rife out of their
graves; but it shall be a Refurrection unto Cond.mnation,and it shall
be by vertue of Chrif's power as a terrible Judge, and as an angry
God, to their everlaſting ſhame and confuſion.
Mat, 17.2.
3. The bodies of the wicked at the Refurrection, fhall be as
fo many ugly and loathsome carcaffes to look upon; and their
faces shall gather darkrefs and blackness, Ifa. 66. 24. They ſhall.
arife to ev.rlafting frame, as well as to everlasting torment, Dan.
12. 2. But he bodies of the godly fhall be made very glorious and
beautiful: They fhall fhine as the Sun in the firmament, Mat.13.4%
and,tle`r vile bodies shall be made like unto the glorious body of felus
Christ, Phil. 2. 21. Now furely the body of Chrift is wonder-
ful glorious: We had a ſpecimen of this in his Transfiguration,
where his face did ſhine as the Sun ; and yet this was but a glimſe
of
Sema 4
593
Of the Refurrection.
of that glory he now hath, and which our vile bodies fhall one
day have.
Queſtion,
How can this be?
Anfier.
<
by
This is according to the working of his mighty power,
Phil.3. 21.
which he is able to fubdue all things unto himself. God can do
it, for he is Almighty, and with him all things are poffible:
Indeed, the ſubſtance of our bodies fhall not be altered, but the
qualities fhall be much altered. They fhall have glorious en-
dowments and qualifications: As Wool, when died into a pur-
ple or fearlet die, is not changed in the fubftance of it, but one-
lyis made more glorious: So when the bodies of the Saints fhall
rife, the fubftance of them fhall not be changed, but they hall
be made more glorious, and more excelent.
*
Queſtion.
If you ask me, what thofe Endowments are which God be-
ftoweth upon the body at the Reſurrection?
1
Anſwer.
It is impoffible to fet out all the glory which God will beſtow
upon the bodies of his Saints at that day. For eye bath not.
feen, nor ear heard, neither bath it entred into the heart of man.
to conceive, what Chath prepared even for the bodies of those
who love him, and for his appearing. Quæ fit & quam magua
magna.de Civita-
fpiritualis corporis gloria, quoniam nondum venit in experimente Dei, lib.22-
tunt, vereor ne temerarium fit omne quod de illa profertur cap.21.
eloquium. The Schoolmen reduce them to four heads, Impaf-
Gggg
fibility,
524-
Sermon 4.
Of the Rafurrection.
Impaffibilitas,
Subtilitas,
Gibility, Subriky, Agility, Clarity. The Apoftle allo com-
prizeth thein under four particulars, It is fown in weakneß, it is
Agilitas, Clari- raiſed in power, It is fown in corruption, and raised in in orruption;
It is fown in difronour, and rifed in glory; It is fown a natural bo-
dy, and raised a fpiritual body
tas.
r.
Objection.
If it be a Spiritual body, how is it the fame body?
Aufwer.
It is called a fpiritual body, not in regard of the fubftance of it,
but of the qualities of it; and that in two refpects,
1. Becauſe it ſhall have no need of meat or drink, but fhall be
as the Angels of Heaven, Mat. 20. 30. not that we shall have
Angelicam effentiam, but Angelicas proprietates; not the effence,
but the properties of Angels: Wefhall neither eat nor drink, but
fhall be as the Angels. We fhall have (as Tertullian faith) cor-
pora reformata & Angelificata: Even as a Goldſmith (faith Chr-
fostome) puts his filver and gaid into a pot, and then melts it, and
forms of it a gold or silver bowl, or cup, fit to be fet before Kings
to the Lord melts the bodies of his Sains by death, and out of the
dead afhes and cinders of the bodies of his fervants, he frameth,
and will make goodly vessels of honour to stand before him, and to
praise him for ever in heaven.
2. It is faid to be a Spiritual body, becauſe it ſhall be abſolutely
fubject to the foul. In the fate of glory the foul fhall not depend
upon the body, but the body upon the foul. In this life the foul
See this more is, as it were, carnal, becaufe ferviceable to the flesh; but at the
fully handled Refurrection, the body fhall be, as it were,itual, becaufe per-
in the Seimon fectly ferviceable to the Spirit. But the time not give me leave
preached at
to infit largely upon this point. So much in anfwer to the fix
particulars propounded for the explication of this Doctrine: Now
for the Application.
Dr. Boltons Fu-
neral.
Use
Sermon.24. Of the Refurrection.
5902
{
*
L
Uſe 1.
2
Et us believe this great truth, and believe it firmly and undoubi-
ed'v, That there fhall be a Refurrection of the body, and
that the fime numerical body shall rise again ; the fame for fubſtance,
though not the fame for qualities. The great God can do this, for
he is Almighty, and to an Almighty power nothing is impoffible:
God can do it, becauſe he is Omnipotent; and he cannot but do it,
becauſe he hath promifed to do it. He cannot be true of his word,
if the body do not rife again, nor can he be a uft God (as I have
fhewed ;) for it is juft with God, that as the body hath been par-
takers with the foul in good or evil actions, ſo it ſhould be par-
takers with the foul in everlasting rewards, and everlasting puniſh-
ments: Aad it is just with God, that the fame body that ſerves him
Should be rewarded, and the fame body that fins against him should
be punished: And the truth is, if the fame body doth not rife, it
cannot be called a Refurrection, but rather a new creation (as I
have thewed :) Let us, I fay, firmly believe this truth; for it is a
fundamental truth, and the foundation of many other fundamental
truths: For if the dead rife not, then is not Christ rifen; and then
is our faith vain, and our preaching in vain. Remember Job in
the Old Teftament believed this.
I'
Ufe 2.
T.
F there be a Reſurrection of the dead, here is great confolati- Reſurrectio
on to all the real members of Jefus Chrift: For the Refurrecti- martua um eft
on of the dead is the comfort, and the hope, and confidence of all confolatio & fi
good Chriftians. This was Jobs comfort upon the dunghil, Job 19.
ducia Christia
· 26, 27. and Davids comfort, Pfal. 16. 7. and Chrifts comfort,
Mar. 20.19. But the third day he shall rise again. It was Chrift's
comfort, and it is the comfort of every good Chriftian.
Ggg 2
1. Here
1 J
596
Serm 24.
Of the Resurrection.
I Sam. 26.
John 11.24.
I Theff. 14.
1. Here is comfort against the fear of death: As God ſaid to
Jacob, Gen. 46.3, 4. Fear not to go down to Egypt, for I will
go with thee, and I will bring thee out again. So give me leave
to lay to you, Fear not to go down to the house of Rottenneſs, to
the Den of Death, for God will raife you up gain. Your Friends
and Acquaintance leave you at the grave, but God will not leave
you. The grave is but a dormitory, a refting-place, a forehouse,
to keep you fafe till the Refurrection: Chrift hath perfumed the
grave. As David, when he found Saul afleep, took away his
pear and crufe of water; but when he awoke he reſtored them
again. So will death do with us: Though it take away our
Strength, and our beauty; yet when we awake at the Reſurrection,
they fhall be reftored again unto us. God will keep our dead aſhes,
and preferve them safe, asa Druggift keeps every whit of the drug
he hath beaten to powder. A Saint while he is in the grave, is
united to Chrift, he fleeps in Fefus, and fefus will raise him up unto
life everlafting.
2. Comfort against the death of our friends: Though they
be dead, yet they shall rise again, as Martha told Chrift, 1
know that he shall rise again at the Resurrection. The Saints
who dye in the faith of Christ, are dead in Chrift, and fuch
he will raife and bring with him to judgement. If a man be
to take a long journey, his wife and children will not weep and
mourn, becauſe they hope that ere long he will return again.
A man that dye in Chriſt, and ſleeps in Chrift, doth but take a
journey from Earth to Heaven, but he will come again ſhort-
ly; and therefore, let us not mourn as men without hope for our
godly relations, for we shall meet again; and in all probability,
Shall know one another when we meet, though not after a carnal
manner; for we fhall rife with [the fame bodies. And if Laza-
rus was known when raiſed, and the widows Son known by his
Moher, if Adam in Innocency, knew Eve when he awoke, and
Peter knew Mofes and Elias in the Transfiguration (which was
but a dark repreſentation of Heaven) it is very probable that we
allo, when we awake at the great Refurrection, shall know one ano-
ther,
Serm.24
597
Of the Refurrection:
another, which will be no little addition to
nefs. 100 k
our Happi-
W 319H
3. Comfort to thofe who have maimed and deformed bodies
At the great Refurrection all thefe deformities fhall be taken a-
way; therefore it is called, A Day of Reftitution, wherein God A&ts 3. 21.
will fet all things in joynt. If there were a Physician who could cure
all bodily deformities, what flocking would there be to him for
help; fuch a Physician is Death. As fob had all things reftored
double, when raiſed from the dunghil'; fo fhall a childe of God
have all bodily deformities removed, and his body ſhall be raiſed
in glory, and shine as the Sun in the firmament. And why then
hould we be fo afraid of death? ir is init:um viva ſpei, the be-
ginning of a living hope. The Heathen mans Motto is, Dum
piro pero, while there is life there is hope; but a Christians
Mortois, Dum expiro fpero, when I dye, then my hope begins to
live.
1
*
Both
4. Comfort to those who forgoe any members of their
bodies for Chrift: If thou left thy leg, or arm, or ear, God
will reftore it again at the Refurrection. The fame leg,
&c. as Chrift healed the ear of Malchus; he did
give him a
new ear, but the fame again. Famous is the ftory that Jofephus
tells of one of the feven children in the Maccabees, who when
he was to have his tongue cut out, and his hand cut off, laid to
to
his Mother, Thefe I have received from the Heavens, and for
the love of my God I defpife them, and truſt that I ſhall receive
them again.
5. Comfort to the people of God, when in the low:ft condition
When upon the dung hil, and paſt help of man, then let them re-
member, That the God whom we ferve can raise the dead; and
therefore can deliver them out of all their troubles, though ne-
ver fo great and incurable. This was Jobs comfort, when in the
faddeft condition, Fab 19. 25,26,27. It is proper to God to deli-
ver from the lowest grave, Pfal. 86. 13. And for this very end
and purpoſe, God oftentimes brings his children into a ver
- deplorable
4
598
Sermon 04:
Of the Refurrection..
Mat. 16.
Ifa. 54.
Zach.12.3.
deplorable and deſperate condition, that they might learn to treft
in that God who raifeth the dead, 2 Cor. 1. 12.
:
6. Laftly, Here is fingular confolation in reference to the fad
times in which we live.It is with us now as it was with the Difciples
when Christ was crucified; their hopes dyed, when Chrift dyed;
their faith in Chrift was dead and buried with Chrift; therefore
they fay, Luke 24. 21. We trufted that it had been he which
fhould have redeemed Ifrael; and befides all this, to day is the
third day fince thefe things were done: As if they fhould have
faid, Chrift hath now been fo long in the grave, that we have
no hope of falvation by him; it is now the third day, and
we hear no tidings of him. Even fo the people of God are rea-
dy to ſay of theſe times, We had thought that this had been
the time wherein Chrift would have made the Churches of
England very glorious, and have taken away all our tynne and
droße out of his Church, and perfectly have purged his floor, and
made amoft happy Reformation: But we fee that Chrift is still
in the grave, and there are mountains upon mountains rowled
over him, to keep him ftill infit. We are in as bad a con-
dition as ever, and our hopes as defperate; and it is now
not onely the third day, but the thirteenth, nay the fixteenth
year, and yet we are not delivered. But now hearken to h
Word of Confolation: As Chrift rofe in pight of the Jews;
they rowled a ſtone upon the mouth of the grave, and fealed it,
and fet a watch to keep it, and yet he refe in pight of them all:
So fhall Religion, and the Gospel, and Church of Chriſt rife,
notwithstanding all the oppofition made against it. Though
never ſo many Mountains le in the way, God will in time
rowl away all theſe Mountains; for Chrift haih faid, That the
gates of H H shall not prevail against his Church; and, that no
weapon formed against facob shall profper; and, that he will make
Ferufalem a burthenfome stone for all people; all that burthen
themselves with it shall be cut in pieces, though all the people of
the earth be gathered together against it. As the children of 1f-
rael, the more they were oppreffed, the more they multiplied;
fo the more the Church of Christ is trodden under foot, the more
it will profper. As Mofes his buſh burned, and was not confumed,
becauſe
Sermon 24:
Of the 5.99**
·
Resurrection.
1
Rev.11.7,8,9)
10, II.
becauſe God was in it; fo the Church of Chrift may be burning, and
full of troubles and afflictions (which fhall purge it, and refine
it but it ſhall not be confumed; for Chrift is rifen, and his Church
fhallrife: The God whom we ferve is a God who can raiſe the
dead. It is related of the two witneßes, that when they shall have
finified their eflimony, they frould be flain, and lie three days
an-an half unburied; and that the people that dwell upon the
earth frould reo ce over them, and make merry: But yet notwith-
Atanding, the Spirit of God frould after three days and an
an half
enter into them, and they ſhould ſtand upon their feet, and a-
fcend up in Heaven in the fight of their Enemies. By these two
Witneffes are meant, all the eminent Oppofers of Antichrift, whe-
ther Magiftrates or Minifters; who, though they pro befie in
fackcloath 1260 years, and towards the end of them (which is
yer to come) be in a more then ordinary manner maßacred and
killed, yet they fhall after a little while rife again (in their fuc-
ceffors) ftand 1pon their feet, and afcend up to a more heavenly
and glorious condition: There will be a happy and bleſſed Re-
furrection of the Church. Famous is the Parable of the Dry
Bones, Ezek. 37. God faith to the Prophet, Son of many can
theſe bones live? The Prophet answered, O Lord God thox
knoweft. Then God tells him, That he would cauſe breath to
enter into the dry bones, and make them to live, &c. Though
the Church of Chrift be in as fad a condition as the Ifraelites in
Babylon, and be as dry bones in a grave; and though the Pro-
phets know not how they can be raiſed, yet God knoweth how to z Pet. 2.9i
deliver his people: He can and will in due time raife them up to
a more pure and happy eftate, even in this life. Let us comfort
one another with thefe things.
600
Serm 24
Of the Refurrection.
}
OF
Uſe 3.
£
Terrour to all the wicked and ungodly that cannot fay with
Ffob, I know my Redeemer liveth; but, I know my Re-
venger liveth. There will a time come, when they that now stop
their ears, and will not hear the voyce of Chrift fpeaking by his
Word and Minifters, fhall hear a voyce whether they will or no,
and shall come out of their graves to the Refurrection of condemna
tion, just as Pharaohs Baker out of Priſon, or as Malefactors out
of Newgate, to be executed at Tiburn. Happy were it for fuch that
there were no Refurrection, that their fouls did dye as the fouls of
Brute Beafts: But let fuch know, That there fhall be a Refur-
rection of the unuft, as well as of the juft; and that there will a
day come, in which they muft, whether they will or no, behold,
the Lord Jefus with those very eyes which have been the cafements
to let in iniquity into the foul: They fhall fee that Chrift whofe
Sabbaths and Órdinances they have defpifed, and whofe Laws they
have trampled under their feet: That drunken and adulterous body,
that Swearing tongue, thofe hands of thine which have been workers
of iniquity, and thofe feet which have been fwift to shed blood, fhall
rife at the last day to be tormented in everlafting flames: That'
flesh of thine for which thou haft made fuch provision to fulfil the
Infts of it, fhall arife into everlasting con emt and punishment. O
confider what bowling and lamentation will be when thy foul and
body shall meet again, and fhall curfe one another, and call to the
Mountains to fall upon them, and rocks to hide them, from the
wrath of the Lamb, but all in vain: When thy godly Minister
ſhall ſay to thee,as Reuben to his Brethren, Gen.42. 22. Did I not
tell you before of theſe things?but you would not hearken unto me; and
as Paul to the men in the fhip, Acts 27. 21. If you had hearkened
unto me, you might have (caped this leß. O quam miferum eft Deum
videre, & perire, & ante Pretii tui perire confpectum! Suppoſe a
man
Serm.24.
601
Of the Resurrection.
5
man were to go to bed at night with an affurance that the next
morning he should be hanged, drawn and quartered, he would have
but little comfort in that nights reſt. And did a wicked man con-
fider that whenfoever be falls afleep, and is laid in the grave, he
ſhall awake to everlasting condemnation, this would make his
joynts to looft, and his knees to Smite one against the other, as Bel-
fhazzars did at the fight of the Hand-writing. The Lord give you
grace to perpend and weigh theſe things, and lay them to heart,
before it be too late.
vfe 4.
F there fhall be a Refurrection of the dead, let us labour fo to
live, that when we dye we may have a happy Reſurrection, that
we may arife to the Refurrection of Life; that there may be a ne-
ceffary connexion between the eleventh nd twelfth Articles of our
Creed; and that immediately after the Rvfurrection of the body,
we may be received into life everlafting. Here I fhall briefly
anſwer unto two Queſtions :
1. How shall we know whether we ſhall have a bleſſed
and happy Refurrection ?
2. What muſt we do that we may have a happy Re-
furrection?
Queſtion 1.
How ſhall we know whether we shall have a bleſſed and happy
Refurrection?
+
Hhhh
Anſwer.
602
Sermon 24.
Of the Refurrection.
Anſwer.
1. If thou be a just man, thou shalt have a happy Refurrection.
The Apoſtle tellsets 24.15. That there fhall be a Refurrection
both of the just and the unjust: The unjust fhall come out of their
graves to the Refurrection of damnation, but the just to the Re-
furrection of life. If thou be a just man, juft in thy dealings, juft
in thy words and oathes, juft both to God and man, and laboureſt
to give God his due in the duties of the First Table, and man his
due in the duties of the Second Table; if thou joyneft justice with
holiness, and holiness with justice, thou fhalt certainly have a
joyful Refurrection. Job was a juſt man, and one that feared God,
and therefore he believed that with thofe very eyes of bis he should fee
God to his everlaſting comfort.
2. If thou refuseft earthly Refurrections upon bafe terms, thou
fhalt have a harpy Refurrection. The Apoftle tells us, Heb. 11.
35. of many bleffed Martyrs, who would not accept deliverance,
that they might obtain a better Refurrection. They might have
rifen to great preferments, if they would have complied upon bafe
terms; but they would not accept of an earthly Reſurrection, that
they might obtain a better Refurrection. When S. Bafil was offer
ed great preferments if he would have fubfcribed to the Arian
Herefte, he refused them with fernand contempt, & he would
not accept deliverance upon fuch unworthystearms. When Hor-
mifdas a Perfian Nob! man was devefted of all his Honours for
his Religion, and afterwards reflored again, and offered greater.
advancements if he would renouncelt: He answered, Si propter
ifta me Chriftum dexegaturum xiftimas, ea denuo accipe; If you
think I will deny my Christ for thele things, take them back a-
gain. But if you accept of earthly Refurrections upon befe
and finful Conditions, you shall have a fad and wiful R‹fui-
rection.
3. IF
Sermon 24.
603
Of the Refurre&tion.
וי
3. If thou glorifieft God with thy body here, thy body shall be
glorified at the Refurr Etion: If thou beatest down by body, and
bringeft it under fubjection; if thou offer ft up thy body a living 1 Cor. 9.27.
Sacrifice, body and acceptable to God if thou makelt thy body as Rom. 12.1. &
inffrument of rich confeß; if thy body be crviceable to the faul 6. 13.
in the worship of God, then fhall it be made a moft glorius body:
But if it be the Devils inftrument unto fin, if thou makeft it a
flave to thy luft here, it shall fe at the last day unto everlaſt-
ing mifery.
4. If thou haft a gracious foul here, thou fhalt have a glorious,
body hereafter; for the body followeth the foul, it is butas the
fouls fhadow. If when thou dyeft thy foul goeth to Hell, thy body
will come thither at laft; and if thy foul go to Heaven, thy body
will come thither alfo : And therefore examine what kinde of foul
thou dyeft withal; if thy foul be beautified with grace, if fanctified
and regenerated, if thou mindeft thy foul more then thy body, and
laboureft for Soul-riches, and Soul-honours, and Soul-food, then
thy body fhall be happy at the Refurrection: But if thy foul be
polluted and deformed, if starved by the neglect of Gospel-Ordi-
nances, if poyfoned with fin, if infected by evil company, if thou
diceft and cardeft it away, if thou lofeft thy fou! for want of look-
ing too, thy body will arife to the Refurrection of Condemna-
tion.
5. Laftly and efpecially, If thou hast got a real interest in
Chrift and his righteoufxes, then thou shalt have a mofl bleſſed
Refurrection; for Chrift Jefus is the Refurrection and the life,
John 11. 25. and whosoever believeth in him, fhallrife to life ever-
Lasting: If thou getreft into Chrift while thou liveft, thou ſhalt
dye in Chriſt, and ſleep in Chrift, and be raiſed by Chriſt unto èter-
nal happiness: But if thou haft not got into him by a Christ-apprc-
priating faith, thou canst not dye in him, nor fleep in him, nor
rife by him as Head, unto life everlaſting, but as a revengeful Judge
unto everlasting damnation.
Hhhh 2
Queſt.
604
Serm.24
Of the Refurrection:
Queſtion 2.
VVhat muſt we do that we may have a happy Reſurrecti-
## ?
Anſwer.
1. You muſt labour to be just perfons, that you may partake of
the refurrection of the just.
2. You must refuse earthly refurrection upon baſe terms, as the
three Children and Daniel did.
3. You muftglorifie God with your bodies, you muſt make them
helpers to your fouls, not hinderers; you must make them Tem
ples of the Holy Ghoft. The body which hath fafted, and prayed,
and joyned fincerely with the foul in holy ſervices, fhall one day
behold the face of God with comfort. Chrift will fay, Are not
thef, the eyes which have been lifted up unto God in my fervice? Are
not thefe the ears which have.hearked to my word? Remember this
when your bodies are wearied and tired in the worship of God,
The more thou ſerveſt God with thy body, th more glory it ſkall have
at that day.
2
A
}
4. Labour to get gracious fonts here; and you ſhall have glorified
bodies hereafter.
5. Labour to be united to Chrif by a lively faith, and he will
be your refurrection and your life: Te is the great promife of Chrift
that he will raise up the body at the laff day, John & 39. 40,54, 5.8..
that is, raiſe it up to life everlasting.
6. Labour to have part in the first refurr. tion, Revel. 20. 6..
Bleffed,
Serm. 24%**
605-
Of the Refurrection.
3
Bleſſed and holy is he that hath part in the firft refurrection. I know
this Text is differently interpreted; but fure I am (according to
the judgement of all learned men) there is a double refurrection;
the one spiritual, the other corporal; the one of the foul, the
other of the body: Thofe Texts, Ephef. 2. 1. Col. 2. 13. Jokn 5.25.
do (without all doubt) fpeak of the spiritual refurrection. By na-
ture we have dead fouls, dead in fins and trefpaßes, void of spiri-
tual life, as perfectly under the power of fin, sa dead man is under
the power of death, and as unable to do any thing that is fpiritually
good, as a dead man is to do any work. Now a foul dead in fin, frall
be damned for fin; but if thy foul be quickred and made alive, if
the Lord hath infufed principles of grace into thee, and given thee a
new heart, and a new spirit; if regenerated and torn again, then
thy bodily refur ection ſhall be happy: It is very obfervable, That
the Refurrection is called Regeneration, Mat. 19 28. In the
regeneration, that is (as many interpret it) in the refurr tion: If
piritually regenerated, thy refurrection fhall be most happy and
glorious. Opray unto God, ard labour for regeneration, and a
new creation, and that thou mayeſt have a fhare in the first refur--
rection.
7. Heaken to the voyce of Christ, and of his Spirit, andof his
Minifters, and of his Rod, and then his voy eat the refurre&i-
on (when he shall call thee out of the grave) fhall be a happy.
voyce. If thou stoppeft thine ears, and wilt not hearken to the
of the Red, nor to the voyce of his Word, and the Mini-
fters of it, thou shalt hear the voyce of the Archangel calling
thee out of the grave whether thou wilt or no, and the voyce of.
Chrift faying, Go je curfed ito Hell-fire,&c.
→voyce
8. Count all things dung and drofs, that thou mayeft gain Chrift,
and be found in him at that day, not having thine own rightefness,
but the righteouſneſs which is of God by faith in Chrift; and be wil
ling to do any thing, if by any means you may atrain to the r fer--
rection of the dead, Phil. 2.8,9, 11. that is, either to a happy re-
furrection, or rather to fuch a degree of grace which the Saints
fhall have at the Refurrection.
9. Remember
606
Sermon 27.
Of the Refurrection.
1
9. Remember and carry daily in your mind,that faying of S. Jeron
Whether you eat or drink, or whatsoever you are doing, t`ink with
y ur felves, That you hear the Trumpet founding, and the vojce of
the Archangel, faying, Arife je dead and come to judgement.
A
?
uses.
{
Divine Project how to make your bodies beautiful and glori
ous, and beautiful in an eminent degree, in a fuperfuperlative
meaſure, beautiful as the Sun in the Firmament, as the beautiful
Body of Chrift, which fo dazzled Pauls eyes, that it put them out:
To make your bodies Majestical, Immortal, and Impaſſible; and
that is, by labouring to glorifie God with them, and to get an in-
tereſt in Chriſt, and to get gracious and beautiful fouls. O that
this word were mingled with faich! Methinks if any Motive could
prevail with you that are Gentlewomen and rich Ladies this ſhould:
Behold a way how to make your bodies eternally beautiful. What
trouble and pains do many women that are crooked endure, by wear-
ing iron-bodies to make themſelves ftait: What labour and coft are
many women at to beautifie their rotten carcaffes! Hearken to
me thou proud dust and ashes, thou guilded mud, that laboureſt to
beautifie thy body by vain, foolish and finful deckings and trim-
mings, and thinkeft thy felf deckt in the want of decking: That
pampereft thy body in all voluptuouſneſs, and makeft thy felf by
thy ftrange fashions lo unlike thy felf, as that if our civil forefathers
were alive again, they would wonder what ſtrange monster thon
wert: Hearken unto me, I fay, and confider thy madneſs and fol-
ly, by labouring ſ, much to adorn thy body with the neglect of thy
foul, thou undoeft both body and foul. The onely way to make thy
body beautiful, is (as I hove faid) to gain (hrift, to have a part
in the first relurrection, and to get a gracious foal, and then thou
fhalt be fure hereafter to have a glorious body. Excellent is that
faying of Bernard, Chrift hath a treble coming, Once he came
inthe flesh for the good of our fouls and bodies: now he comes in the
Spirit (by the preaching of his Minifters) for the good of our ſouls :
At the last day he fhall come for the good of our bodies, to beautifie and
glorifie them. Noli O'homo præripere tempora; Do not, O fond
MAK
Sermon 24.
607
Of the Resurrection.
man miſtake the time! This prefent life is not the time for thy bo-
y; it is appointed for the beautifying of thy foul, and adorning
it with grace and holiness. The Refurrection is the time where--
in Christ will come from Heaven to make thy body glorious. How
quite contrary to this do most people live? Let it be our wisdom
(with the children of Iffachar) to have understanding of the times. 1 Chro.12.31.
Let us labour to get our fouls beautified by Chrifts fecond coming,
with Justification and Sanctification, and Chrift at his third coming
will make our bodies glorious above expreffion.
I
THE
Serm 25.
605
The Day of Judgement afferted.
ACTS 17. 31.
Becauſe he hath appointed a Day in which he
be
will judge the world, &c.
}
Aint Paul perceiving the Idolatry at Athens, his
fpirit was stirred in him, ver. 16. Пagou'veтo,
his fpirit was fowred and imbittered in him;
Paul was a bitter man against fin. That anger
is without finne, which is against finne: Or
the word may fignifie, he was in a Paroxyfme, or
burning fit of zeal; and zeal is fuch a paffion, as cannot be either
diffembled, or pent up; with this fire he difchargeth against their
Idolatry, ver. 22.23. Te men of Athens, I perceive that in all
things ye are too fuperftitious; for as I paſſed by, and beheld
your devotions, I found an Altar with this Infcription,“Ayviço
To
To the unknown God. Nor doth the Apottle only declaime
againg the falfe god, but declare to them the true God; and he
doth it ab effects; That God which made the world, and all
things therein, is Lord of heaven and earth, ver. 24
Create is the beſt demonſtration of a Deity: And this God being
everywhere by way of repletion * cannot be locally confined;
He dwelleth not in Temples made with hands, ver. 24. And
though in former times, when the vaile of Ignorance was drawn
over the face of the world, God feemed lefe fevere.
Iiii
ver. 30.
The
* Jer. 23. 24.
=
606
The Day of Judgement afferted. Serm.15
The times of this ignorance God winked at. 'umeidäv & Dios ·
He did as it were overlook them, not taking the extremity of the
Law; yet now he commandeth all men everywhere to repent,
ver. 30. And if it be asked why now repent? why may we not
take our full fleep? The Reafon is, becaufe som is the broad day-
light of the Goffel, which, as it difcovers fin more clearly, fo
judgement upon finners: He hath appointed a day in which he will
judge the world.
Which words are Gods Alarum to the world, to awaken it out
of fecurity: This is a ſweet, yet dreadful point. When Saint
Paul difcourfed of judgement to come, Falix trembled, Acts
24. 25. He that is not affected with this Truth, hath an heart of
Stone.
For the illuſtration of this, there are fix things I fhall
difcuffe.
1. That there shall be a day of judgement.
2. Why there must be a day of judgement.
3. When the day of judgement thall be.
4. Who fhall be the Judge.
5.
The order and the method of the Trial.
6. The effect or confequent of it.
I begin with the firft; That there fhall be a day of judgemou
There is a twofold day of judgement.
1. Dies particularis, a particular judgement; at the day of
death, immediately upon the fouls diffolution from the body
it hath a judgment paffed upon it*: Ecclef.12.7. Then shall the
* Hebr. 9. 27. dust return to the earth as it was, the spirit shall re urn to
God that gave it. As foon as the breath expires, the foul re-
ceives its particular fentence,änd knows how it fhall be with it to
all eternity.
2. There is Dies warfalis, a general day of judgement;
which is the great Affifes when the world fhall be gathered toge-
ther; and of this the Text is to be underfood, He hath appoin-
ted a day in which he will ilge the world. I might impannel
a whole Jury of Scriptures giving in their verdict to this, but in
the mouth of two or three witneffes the truth will be confirmed:
Ecclef. 12. 14.. Ecclef. 12. 14. God ball bring every work into judgment with
czery fecret thing, whether it be good or evil. Mat. 12. 36.
•
Every
Serm.25. The Day of Judgement aſſerted.
607
}
*
Every idle word men fhill speak, they shall give account there-
of in the day of judgement. Now is the day of Arr. ars, Mt. 12 36.
then will be the day of Account. Pfalme 96. 13.
For 'Er nuéeži-
he cometh, for he cometh to judge the Earth. The In-s.
gemination denotes the certainty and infallibility of
coming.
Secondly, Why there must be a day of judgement.
his
σως.
Pra'.96·13.
*
2.
I.
1. That God may execute juftice on the wicked. Things feem
to be carried here in the world with an unequal balance; The
Candle of God thines upon the wicked. They that tempt God + Job 29 3.
are delivered. Diogenes feeing Harpalus a Thief go on prof-* Mal. 3. 15,
peroufly, faid, fure God had caft off the government of the
world, and minded not how things went here below; 2 Pet. 3.4. 2 Pet. 3. 4.
There shall be in the last days Scoffers, faying, Where is the pro-
miſe of his coming? Therefore God will have a day of Affizes to
vindicate his juſtice; he will let finners know that long-forbea-
rance is no forgiveneſs.
2.
2. That God may exercife mercy to the godly: Here, piety
was the white which was fhot at; they who prayed and wept, had
the hardeſt meaſure; thoſe Chriftians whoſe zeal did flame most,
met with the fiery tryal. Rom. 8. 36. For thy fake we are Rom. 8. 36.
killed all the day long. The Saints (as Cyprian faith) are put
in the wine-preffe, and oft the blood of thefe grapes is preffed
out; God will therefore have a day of judgement, that he may
reward all the tears and fufferings of his people; They fhall have
their Crown and Throne and White Robes; though
they may be Lofers for him, they fhall lofe nothing by
him *.
>
Thirdly, When the day of judgement fhall be?
'Tis certain there ſhall be a judgment,uncertain when; the An-
gels know not the day, nor Chrift neither as he was man.
Matth. 24. 36. And the reafon why the time is not
known, is,
1. That we may not be curious: There are fome things which
God would have us ignorant of. Ads 1.7. It is not for you to
know the times or feafons which the Father hath pur in his own
power. We must not pry into Gods Ark, or intermeddle with his
Arcana imperii; it is a kinde of Sacriledge (as Salvian speaks)
for any man to break into the Holy of holies, and enter into Gods
fecrets.
Iiii 2
2.God
* Rev. 7. 9.
3.
608
Serm. 25.
The Day of Judgement afferted.
* Ideo latet ul-
timus dies, ut
obferventur om-
nes dies.
Auftin.
2.God hath concealed the time of judgement that we may not
be careleß. We are alwayes to keep Centinel, having our Loyns
girt, and our Lamps burning, not knowing how foon that day
may overtake us. God would have us live every day (faith
Austin) as if the laft day were approaching*.
Omnem rede diem tibi diluxiffe fupremum.
This is the genuine Ufe our Saviour makes of it; Mark 13.32.
Of that day and houre knows no m.in, no not the Angels in heaven ;
Take ye heed, watch and pray, for ye know not when the
yo
time is.
But though we cannot tell precifely when this day of the Lord
fhall be, yet in probability the time cannot be far off. Hebr.10.
Hebr. 10. 37. 37.
He that shall come, will come, and will not tarry. Chry-
foftome hatha fimile; when faith he,we fee an old man going on
Crutches, his Joynts weak, his radical moisture dried up, though
we do not know the juft time when he will dye, yet it is fure he can-
not live long, becauſe natures ſtock is fpent: So the world is
decrepit, and goes as it were upon Crutches, therefore it cannot
be long before the worlds Funerals, and the birth-day of judge-
ment. The Age which Saint John wrote in, was the last time,
meg, the last houre; then
1 John 2. 18. 1 John 2. 18. in the Greek it is
fure the time we now live in,may be called the last minute; Pfal.
95. 13. For he cometh to judge the Ea th. Not, NJ be ſhall
* DAWY NO COM:, but he cometh; to fhew how near the time is. It
is almoſt day-break, and the Court is ready to fit. Jam. 5.9. The
Judge ftandeth at the door.
» Mur. 24. 37.
★ Mat. 24.1,
com,
Verily, if Security*, Apoftafie *, Decay of Love *
>
Inun-
* 1 Tim.4.1. dation of Sin*, Revelation of Antichrift, be made in Scri-
* 2 Tim.3. 1. pture the Symptomes and Prognofticks of the laft day, we having
* 1 Joh. 3. 18. thefe gray haires among us, the day of judgement cannot be
Non ficus ac far off.
rifta colonus
Aivefcente a- Fourthly, Who fhall be the Judge? I answer, the Lord
solligit pro fe- Jefus Chrift. Thus it is in the Text, He will judge the world
ribus ade by that man whom he bath ordained. That man, who is
God-man.
meljem.
We must take heed of judging others; this is
Christs work. John 5. 22. The Father hath committed all
4.
judgement
Serm. 25. The Day of Judgement afferted.
tog
judgement to the Son*,
He who once had a Reed put into his fudicium erit
hand, his Father will now put a Scepter into his hand; he who totius indivi-
had a Purple Robe put upon him in derifion, fhall come in h´s due Trinitatis,
Judges Robes ; he who hung upon the Croife, thall fit upon the quoad confen-
Bench. There are two things in Chrift which do eminently qua- fum & authori
life him for a Judge.
tatem; Christi
vero quoad vi-
1. Prudence, and Intelligence to underſtand all Caufes that fibilem actum,
are brought before him. He is defcribed with ſeven eyes,Zech.fromulgatio-
3.9. to note his Omnifciency; he is like Ezekiels wheels, full nem, & execu-
of eyes*; Chr it is Kepdograms, an heart-fearcher; he doth not
only judge the fact, but the heart, which no Angel Hebr. 4.13.
can do *.
tionem.
1. Sagacitas.
*
* Ezek,10.12.
2. Strength, whereby he is able to be revenged upon his ene- 2.
mies. Chrift is armed with Soveraignty; therefore the feven eyes
are faid to be upon one stone, Zech. 3. 9. To denote the infinite
ftrength of Chrift; and he is deſcribed with ſeven horns, Rev.5.6.
As Chrift hath an Eye to fee, fo he hath an Hors to puſh; As
he hath his Balance, fo he hath his Sword; As he hath his
Fan and his Sieve, fo he hath his Lake of fire, Revel.
20. IO.
Fifthly,
obferve:
The Order and Method of the Trial. Where
1. The Summons.
2. The Judges coming to the Bench.
3. The Procefle and Trial it felf.
Poteftas.
5.
1.
* Hicrom in
Mat.
1. The Summons to the Court, and that is by the fourding
of a Trumpet. 1 Thef. 4. 16. Th Lord shall defcend from hea-
ven with the voice of the Archangel, and with the Trump of
God. Saint Hierom faith, that whatever he was doing, he
thought he heard the noife of this Trumpet founding in his ears,
Surgite mortui - Arife ye dead, and come to judgement *:
Note 1. The ſkrilneß of the Trumpet, it fhall found fo loud, hat
the dead thill hear it. 2. The efficacy of the Trumpet; it ſhall
not only ftartle the dead, but raife them out of their graves,
Matth. 24. 31. They who will not hear the Trumpet
of the Miniftery founding, but lie dead in finne,
que petras feindit, infe os aperit, vincula mortuorum dirumpit; hæc autem omnia citius
peragenda quam fagitta in aere tranfit, in momento, in its aculi.
fhall
* Fere vox
magna,vox tue
bæ terribilis,
be
610
Serm. 25.
The Day of Judgement aſſerted.
2.
I.
*Mat25. 31
*
Mar. 28. 3.
2.
be fure to hear the Trumpet of the Archangel founding,
2. The manner of the Judges coming to the Bench.
Chris coming to Judgement will be Glorious yet
dr:adful.
First, It will be glorious to the godly. The Apostle calls it
'Empávélar ↑ Jóns, the gloricus appearing of the great God
and our Saviour, Titus 2. 13.
Titus 2. 13. 1. Chrifts Perfon fhall be glori
ous.
,
His first coming in the fleth was obfcure; his glory was
vail'd over. Ifa. 53.2, 3. All who faw the Man, did not fee
the Meffiah; but his fecond coming will be in vigore, &
fulgore, very illuftrious and refplendent. He fhall come in the
glory of his Rather, Mark 8. 38. that is, he thall wear the
fame embroydered Robes of Majefty as his Father. 2. Chrifts
Attendants thall be glorious. He shall come with all his holy
Angels, Mát. 2 ỹ. 31.
Theſe Sublime Seraphick Spirits,who for
their luftre are compared to lightning; are Christi Satellitium,
part of Chrifts Train and Retinue. He who was led to the Crofs
with a Band of Souldiers, fhall be attended to the Bench with a
guard of Angels.
*
Secondly, Chrifts coming to judgement will be dreadful to the
wicked. At the coming of this Judge, there will be ignis con-
flagrationis, a fire burning round about him. 2 Thef. 1.7. He
Shall be revealed with his Angels from heaven, in flaming
* Si talis fit fire*, &c. When Ged did give his Law upon the Mount, there
were thunders and lightnings, and Mount Sinai was altogether
on a smoak, because the Lord defcended upon it in fire*, Exod.
19.16,18. If God was fo terrible at the giving of the Law,
*Exod.19.16, how terrible will he be when he fhall come to require his
horror venien-
tis, qualis, erit
judicantis.
Aug.
$
18. Law!
or the Tryal it felf. Where ob-
3. The Proceffe, or the Tryal it felf.
3.
ſerve,
I.
1. Univerfality
The 2. Formality
3.Circumstances
Of the Tryal.
}0:
First, The Univerfality of the Tryal; it will be a very great
Affizes,never was the like feen.2 Cor. 5.10. For we must all appear
* 2 Cor. 5. 10. before the judgment-feat of Chrift Kings andNobles, Councels and
Armies,
Serm. 25. The Day of Judgement afferted.
611
-
Armies; thofe who were above all Tryal here, have no Charter
of exemption granted them; they mult.appear before Chrifts Fri-
bunal, and be tryed for their lives: neither power nor policy
can be a fub er-fuge. They who retufed to come to the Throne of
Grace, thall be forced to come to the Bar of Juice. And the * Hebr.4. 16.
dead as well as the living mult make their appearance. Rev. 20.12.
I few the dead both jmall and great stand be ore God, &c. We
do not uſe o cite men to our Courts when they are dead, but at
that day the dead are called to the Bar and not only Men, but
Angels. Jude 6. The Angels which kept not their first e-
State, he hath referved in chains to the judgement of the great
dy.
2.
Secondly, The Formality of the Tryal, which confifts in the
opening of the Books *. Dan. 7. 10. The judgement was let,and * Rev. 12. 20.
the books were opened. There are two books will be o-
pened.
1. The book of Gods Omnifciency. God not only observes,
but registers all our actions. Job 14. 16. Thou numbrest my
90
I.
fteps. The word there to number, fignifies to put a thing* Unde 700
into the book; as if Fob had faid, Lord, thou keepeft thy day- liter.
book, and entereft down all my actions into the book; we read of
Gods book of remembrance,* Mal. 3.16. This book will be produced × Mal. 3. 16.
at the luft day.
2. The book of Confcience. Let there be never fo much writ-
ten in a book, yet if it be clafped, it is not feen. Men have
their fins written in their confcience, but the book is claſped ;
(the fearing of the confcience is the clafping of the book) but
whe this book of confc'ence fhall be unclasped at the great day,
then all their Hypocrite, Treafon, Atheiſme fhal appeir
to the view of Men and Angels * the finnes of men
fhall be written upon their forehead, as with a Pen of
Iron*
;
*
2..
1
* Luke 12: 35.
*
Cunctis ag-
minibus pate-
Thirdly, The Circumstances of the Tryal; where confider foute bunt univerfa
things.
1. The Impartiality.
2. The Exactneffe.
3. The Perfpicuity.
4. The Supremacy.
fcclera tua..
Bern.
35.
I
First,
612
The Day of Judgement afferted. Serm.25
I.
* Reusner.
First, The Impartiality of the Tryal; Jefus Chrift will do e-
very man juftice; he will (as the Text faith) judge the world
in righteoufnffe. It will be dies Argoxpisias, juftice holds the
fcales. The Thebants did picture their Judges lind, and with-
outhands*; blinde, that they might not refpe&t perfons; with-
out hands, that they might take no bribes. Chrifts Scepter is a
*Hebr. 1. 8. Scepter of rightecufneffe*, Hebr. 1. 8. He is no ПTUS,
or respecter of perfons; 'tis not nearneffe of blood prevailes:
Many of Chrifts Kindred ſhall be condemned. 'Tis not glori-
cufneffe of profeffion; many fhall go to hell with Chrift in their
* Mar. 7.12. mouths. Mat. 7. 22. ⋆ Many will say to me in that day
Lord, Lord, have we not prophesied in thy Name, and in thy
Name caft out Divels, &c? Yet though they caft out Divels,
they are caft out to the Divel. 'Tis not the varnish of a pcture
that a judicious eye is taken with; but the curioufneffe of the
work. 'Tis not the most fhining profeffion Chrift is taken
with, unleffe he fee the curious workmanship of grace in the heart,
drawn by the Penfil of the Holy Ghoft. Things are not carried
there by parties, but aqua lane, in a moſt juſt balance; Chriſt
hath true weights for falfe hearts; there are no fees taken in that
Court; the Judge will not be brib'd with an hypocritical tear, or
* Veniet dies a 7ndas kifle *.
illa,
in qua
p'us valebunt pura corda quam aftuta verba, coafcientia bona quam marsupia plena; judex
enim non falletur verbis, nec flectetur donis. Bern.
2.
Secondly, The Exactneſſe of the Tryal; it will be
very criti-
cal; then, will Christ throughly purge his floor, Mat. 3. 12.
Not a grace, or a fin, but his Fan will diſcover. Chrift will at
the day of judgement make an heart-anatomy; as the Chyrurgion
makes a diflection in the body, and doth criticize upon the feveral
parts; or as the Goldsmith, doth Aonde, bring his gold to
the balance and touch-ftone, and ear, pierce his gold thorov,
to fee if it be right, and genuine, and whether there be
not a bafer mettal within: Thus the Lord Jefus, (whofe Eyes
are as a flame of fre, Revel. 1. 14.) will pierce horow the
hearts of men, and fee if there be the right mettal within,having
the Image and Superfcription of God upon it. Paint falls of
before the fire; the hypocrites paint will fall off at the fiery Try-
al, nothing then will stand us in ftead but fincerity.
Thirdly
Serm.25.
613
The day of Judgement aſſerted.
Thirdly, the perspicuity of the Trial; finners fhall be fo clearly
convicted, that they thall hold up their hand at the Barre, and
cry guilty; thofe words of David may be fitly applyed here,
Pfalm. 51. 4. that thou mayt be cleare when thou judgeft.
The finner himself fhall clear God of injuftice. The Greek
word for vengeance Sinn, fignifies juftice. Gods taking ven-
geance, is doing juftice; fin makes God angry, but it cannot
make him unrighteous; the wicked fhall drink a Sea of wrath
but rot fip one drop of injustice; Chrift will fay, Sinner,what
Apology canft thou make for thy felf? are not thy fins written
in the book of conſcience? hadit thou not that book in thy own
keeping? who could interline it? now the finner being auto-
Táxi felf-condemned, fhall clear his Judge; Lord, though
I am damned, yet I have no wrong done me; thou art cleare
when thou judgest.
Fourthly, The Supremacy of the Court, this is the higheſt
Court of Judicature, from whence is no appeal. Men can re-
move their cauſes from one place to another; from the common
Law to the Court of Chancery: but from Chrifts Court there
is no appeal; he who is once doomed here, his condition is irre-
verfible.
6. The fixth and last particular, is the effect, or confequence
of the Tryal. Which confifts in three things.
3.
4.
6.
I.
First, Segregation. Chrift will feparate the godly and the
wicked. Matth. 25.32. He shall feparate them one from ano- Mat. 25. 32.
ther, as a Shepherd divideth his Sheep from the Goats; Then
will be the great day of feparation; it is a great grief to the
godly in this life, that they live among the wicked. Wo is me
that I fojourn in Mefeck, Pfal. 120. 5. Wicked men blaf-
pheme God, Pfal. 74. 18. and perfecute the Saints, 2 Tim.3.12.
They are compar'd to dogs, to Bus, to Liovs; they roare
upon the godly, and tear them as their Prey. Cain kills, Ifh-
mael mocks, Shimei rails; The godly and the wicked are *Pfal.57.4.
now promiscuouſly mingled together; and this is as offenfive
as the tying a dead man to a living; but, Chrift will ere long
make a feparation; as the Fan doth feparate the wheat from the
chaff: as a Furnace feparates the gold from the droile or as a
fearcer ftrains out the fpirits from the dregs; Chrift will put the
fheep by themselves who have the ear-mark of Elect-
Kkkk
on
*Pfal. 22.16.
* Pfal. 68.30.
*Mat. 13.30.
614
The Day of Judgement afferted. Serm.25.
2.
I.
2.
on upon them; and the Goats by themfelves; after which fepa-
ration there follows
Secondly, The Sentence; which is two-fold.
1. The fentence of abfolution pronounced upon the godly.
Matthew 25. 34. Come ye blifed of my Father, inherit the
Kingdom prepared for you. After the pronouncing of which
blefied fentence, the godly fhall go from the Barre, and fit
upon the Bench with Chrift. 1 Cor. 6.3. Know ye not that th
Saints fhall judge the world? The Saints fhall be Chris Affef-
fors; they fhall fit with him in Judicature, as the Juftices of
Peace with the Judge; they fhall Vote with Christ and
appland him in al his judicial proceedings. Here the
word doth judge the Saints, but there the Saints fhall judge the
world.
>
2. The fentence of condemnation pronounced upon the
wicked, Matth. 25 41. ite. maled Eli Depart from me
ye curfel into ever lafting fire. I may allude to that, fam:s 3.
10. Out of the fume mouth fric.eds bleffing and curfing; out of
the fame mouth of Chrift, proceeds bleffing to the g dly, and
curfing to the wicked; the fame wind which brings one ship to
the Hiven, blows another hip upon the Rock. Depart from
me; the wicked ouce faid to God, De, ar; Job 21. 14. They
Jay uro God, Depart fr mus; and now God will fay to them,
Dpit from me; this will be an heart-rending word. Chryje-
fome faith this word Depart, is worse than the fire. Depart from
*Pfal. 16. 11. me in whofe prefence is fulneſſe of joy *.
3.
Thirdly, After this fentence, follows the Execution; Mat.
13.30. Binde the tares in bundles to burn them. Chrift will fay,
Bundle up theſe finners; here a bundle of hypocrites, there a
bundle of Apostates, there a bundle of prophane; bundle them-
up and throw them in the fire. And now no cryes or entrea-
ties will prevail with the Judge; the finner and the fire mult
keep one another company; he who would not weep for his fins,
muſt burne for them; and it is everlasting fire. The three chil-
dren were thrown into the fire, but they did not ftay in long;
The King came near to the mouth of the burning fiery furnace,
and faid, Come forth, Dan. 3. 26. but the fire of the damned
is everlafting; this word ever breaks the heart; length of time
carnot terminate it; a Sea of tears cannot quench it. The
wrath
Serm.25.
615
The Day of Judgement aſſerted.
wrath of God is the fire, and the breath of God is the Bellows
to blow it up to all eternity. O how dreadfully tormenting
will this fire be! to endure it will be intolerable, to avoid it
will be impoffible.
Use 1.
Ufe 1. Let me perfwade all Chriftians to believe this Truth,
that there fhall be a day of judgement. Ecclef. 11. 9. Rejoyce
O young man in thy you.h, and let thy heart chear thee in the
dayes of thy youth, and walk in the wayes of thy heart; but
know thon that for all these things God will bring thee into judge-
ment. This is a great Article of our faith that Christ Jhall
come to judge the quick and the dead; yet, how many live as
if this Article were blotted out of their Creed? we have too
many Epicures and Atheiſts, who drown themfelves in fenfual
delights, and live as if they did not believe either God, or day
of judgement; the Lucianists and Platonists deny the immor-
tality of the foul; the Photinians hold there is no Hell. I
have read of the Duke of Silecia, he was fo infatuated, that he
did not believe either God or Devil; I with there be not too
many of this Dukes opinion. Durft men fwear, be unchaft, live "ufque adco in.
in malice, if they did believe a day of judgement? Oh, mingle inferos neque
finus, ut neque
this Text with faith, the Lord hath appointed a day in which he superos effe di-
will judge the world; There must be fuch a day; not only Scri- cat.
pture, but reafon confirms it. There is no Kingdom or Nat-
on in the world, but have their Seffions, and Courts of Judi-
cature; and God who fets up all other Courts, fhall not he be
allowed his? that there fhall be a day of judgement, is en-
graffed by nature in the confciences of men. Peter Martyr
tells us that fome of the Heathen Poets have written, that there
are certain Judges appointed ( Minos, Radamanthus, and
others) to examine and punish offenders after this
life.
Vſe 2. See here the fad and deplorable eftate of wicked
men; this Text is as the hand-writing on the wall, which may
make their knees to fmite one against another, Dan. 5. 6. The
wicked fhall come to judgement, but they shall not stand in
judgement, Pia. 1. 5. in the Hebrew it is op 7 they fhall
not rife up. When God ſhall be deck'd with glory and Maje-
קפך
Kkkk 2
ny,
Uſe z.
2.
616.
Serm. 25.
The Day of Judgement afferted.
*Jer.7.25.
Ifa.48.4.
*Ezek.
36. 26.
*Job 31.14.
*Gen.4.6.
fty, his face as the appearance of lightening, his eyes as Lamps
of fire, and a ſword of juſtice in his hand, and fhall call the
finner by name, and fay, Stand forth, answer to the charge
that is brought against thee; what canft thou fay for thy pride,
oaths, drunkenneffe, &c. thefe fins thou hast been told of by
my Minifters, whom I fent rifing up early, and going to bed
Late*, but thou didst perfift in thy wickedness with a neck of
iron*, a brow of braß*, an heart of stone; all the tools I
wrought with, were broken and worn out upon thy rocky fpi-
rit; what can't thou fay for thy felf that the fentence ſhould not
paffe? Ohow amazed and confounded will the finner be! he
will be found speechieß, he will not be able to look his Judge
in the face. 7ob 31. 14. What then fhall 1 do when God r feth
up ? and when he visiteth, what shall I answer him? O
wretch, thou that canft now out-face thy Minifter, and thy
godly Parents when they tell thee of fin, thou shalt not be a-
ble to out-face thy Judge; when God rifeth up, the finners
countenance will be faln; and when he vifiteth, what shall I an-
Swer him? Not many years fince, the Biſhops did uſe to vifit in
their Dioceffe, and call feveral perfons before them as cri-
minal, all the world is Gods Dioceffe, and fhortly he is co-
ming his vifitation, and will call men to account. Now,
when God fhall vifit, how fhall the impure foul be able to
anfwer him? 1 Pet.4. 18. Where shall the ungodly and the fin
ner appeare? Thou that dyeft in thy fin, art fure to be caſt at
the Barre; John 3. 18. He that believeth not, is condemned al-
ready; that is, he is as fure to be condemned as if he were
condemned already; and if once the fentence of damnation be
* A dextris e- paffed, miferable man, what wilt thou do? whither wilt thou
runt peccata go* ? wilt thou feek help from God? he is a confuming fire ;
accufantia, à તે
finiftris infinita Wilt thou feek help from the world? it will be all on fire about
demonia,fubtus thee; from the Saints? thofe thou didst deride upon earth;
borrendum cha- from the good Angels? they defie thee as Gods enemy, from
os inferni,defu- the bad Angels? they are thine Executioners, from thy confci-
per judex ira- ence? there is the worme that gnaws; from mercy? the Leafe
aus, foris mun-
dus ardens, in is run out. O the horror and hellish defpaire which will feize
tus confcientia upon fingers at that day! oh the fad convulfions! their heads
ureus heu mi fhall hang down, their cheeks bluth, their lips quiver, their
fer peccator quo hands fhake, their confcience roar, their heart tremble. What
fugies Anfel,
tupi
Serm.25. The Day of Judgement afferted.
617
ftupifying Phyfick hath the Devil given to men, that they are
infenfible of the danger they are in! the cares of the world
have fo filled their head, and the profits of it hath fo
bewitched their heart, that they minde neither death nor
judgement.
Ufe 3. Exhortation. 1. Branch. Poffeffe your felves with the
Use 3.
thoughts of the day of judgement; think of the folemnity and Exhortat.
impartiality of this Court. Feathers fwim upon the water, 1. Branch.
gold finks into it; light, feathery fpirits floate in vanity, but fe-
rious Chriftians fink deep in the thoughts of judgement; many
people are like quick-filver, they cannot be made to fix. If
the Ship be not well ballafted, it will foon overturn; the rea-
fon why so many are overturned with the vanities of the world,
is becauſe they are not well ballafted with the thoughts of the
day of judgement. Were a man to be tryed for his life, he
would bethink himſelf of all the Arguments he could, to plead
in his own defence; we are all fhortly to be tryed for our
fouls; while others are thinking how they may grow rich, let
us bethink our ſelves how we may abide the day of Chrifts
coming. The ferious thoughts of judgement
would be, I.
A Curber-bit to finne ; am I ftealing the forbidden fruit, and
the Affizes ſo neare? 2. A spur to holine fle*. 1 Pet. 3. 10. *Nihil eft quod
Bat the day of the Lord will come as a Thief in the night; magis proficiat
fecing then all these things shall be diffolved, what man. ad vitam hone-
ner of Perfons ought ye to
10 be in all Holy Cenverfa-
tion ?
I
Let
ftam&c. Amb.
2. Branch. Let us folemnly prepare our felves for this laft 2. Branch.
and great Trial! that is, by fetting up a judgement-feat in our
own fouls; let us begin a private Seffions, before the Affizes;
it is wiſdome to bring our fouls firft to tryal. Lam. 3. 40.
us fearch and try our wayes; let us judge our felves according
to the Rule of the Word, and let confcience bring in the Ver-
dist. The Word of God gives feveral Characters of a man
that ſhall be abſolved at the day of judgement, and is fure to go
to Heaven.
1. Character is humility. 7ob 22. 29. The Lord will fave. Characteri
the humble perſon. Now, let confcience bring in the Verdict,
Chri-
!
618
Serm. 25.
The Day of Judgement afferted.
2. Character.
*
Aug.
3. Character.
* Qui fecutus
es Petrum er-
rantem, fequere
pœnitentem.
Ambrof.
4.
Character.
1 John 3.21.
Chritian, art thou humble? not only humbled, but humble;
doft thou efieem others better than thy felf? Phil. 2. 3. doft thou
cover thy duties with the vail of Humility? as Mofes put a vail
on his face when it fhined; if confcience brings in this Ver-
dict, thou art lure to be acquitted at the last day.
2. Character, love to the Saints. 1 John 3. 14. We know that
we have paſſed from death unto life, because we love the Brethren.
Love makes us like God, 1 John 4. 19. it is * radix omnium
virtutum, the root of all the graces. Doth confcience witneſs
this for you? are you perfum'd with this sweet fpice of love?
do you delight in thoſe who have the Image of God? do you re-
verence their graces? do you bear with their infirmities? do you
love to fee Chrifts picture in a Saint, though hung in never fo
poor a frame? this is a good fign, that thou shalt paſs for currant
at the day of judgement.
3. Character, a penitential frame of heart. As 11.18. Re-
pentance unto life. Repentance unravels fin, and makes it not
to be; Jerem. 50.20. In those dayes the iniquity of Ifrael ſhall be
fought for, and there shall be noze. A great ball of Snow is mel-
ted and washed away with the rain: great finnes are washed a-
way by holy tears. Now can confcience bring in the evidence
for thee? doft thou tune the penitential ftring? thou that haft
finn'd with Peter, doft thou weep with Peter? and do thy tearst
drop from the eye of faith? this is a bleffed fign thou art judge-
ment-proof; and that when thy iniquities fhall be fought for at
the last day, they shall not be found.
4. Character, Equity in our dealings; Pſa. 24.3,4. Who shall
afcend into the bill of the Lord? mundus volis, he that bath clean
hands. Injustice doth fully and defile the hand; what faith cor-
fcience? is thy hand clean? it is a vain thing to hold the Bible in
one hand, and falfe weights in the other. Beloved, if confct-
ence upon a Scripture-trial, give in the berdict for us, it is a
blefled fign that we shall lift up our heads with boldneffe at the laft
day. Confcience is Gods eccho in the foul; the voice of con-
fcience is the voice of God; and if confcience upon an impar-
tial trial doth acquic us, God will acquit us.
God will acquit us. 1 John 3. 21. If
our heart condemn us not, then have we confidence towards God. If
we are abfolved in the lower Court of confcience, we are fure to
be abfolved at the last day in the High Court of Juftice. It were
a
Serm.25. The Day of Judgement afferted.
619
a fweet thing for a Chriftian thus to bring himself to a Trial. Se-
xeca tells us of a Romane, who every day ca led himself to ac-
count; quod malum fanasti? what infirmity is healed? where-
in art thou grown better? then he would lie down at night with
thefe words, O quam gratus fomnus! O how fweet and refreshing
is my fleep to me!
Uſe 4. Here is a fountaine of Confolation opened to a believer; uſe 4.
and that in three Cafes.
SI.
1. Difcouraging fear.
In cafe of 2. Weakneffe of grace.
3. Cenfures of the world.
Confolation.
Oh faith a
Cafe 1.
First, Here is comfort in cafe of difcouraging fear.
believer, I fear my grace is not armour of proof; I fear the
cauſe will go againit me at the laft day; Indeed, fo it would if
thou wert out of Chrift; but as in our Law-Courts, the Client
hath his Atturney or Advocate to plead for him, fo every believer
by virtue of the intereft,hath Chrift to plead his Caufe for him.
I fohn 2. 1. If any man fin, we have an Advocate with the Fa-
ther, Jeſus Chriſt the righteous; What though Satan be the ac-
cufer, if Chrift be the Advocate? Chrift never loft any Cauſe
he pleaded; nay, his very pleading alters the nature of the caufe;
Chr.ft will show the debt-book croffed with his own blood; and
it is no matter what is charged, if all be difcharged; here's
a Believers Comfort his Judge will be his Advo-
cate.
>
Secondly, Here is comfort in regard of weakneffe of grace; a
Chriſtian feeing his grace fo defective, is ready to be diſcou-
raged, but, at the day of judgement, if Chrift finde but a dram
of fincerity,it shall be accepted; if thine be true gold, though
it may be light, Chrift will put his merits into the Scales, and
make it pafle currant; he that hath no finne of allowance,
fhall have graines of allowance; I may allude to that, Amos
9. 9. Ne lapillus in terram, yet (hall not the last grain fall to
the earth. He that hath but a grain of grace, not the leaft grain
thall fall to Hell.
Thirdly,
1 John 2. 1.
Cafe z
620
The Day of Judgement afferted. Serm.25
Cafe 3.
* Eph. 5. 27.
Thirdly, it is comfort in cafe of Cenfures and flanders; the
Saints go here through (trange reports, διὰ δυσφημίας και ευφημίας,
2 Cor. 6.8. John Baptifts Head in a Charger, is a common diſh
now adayes"; 'tis ordinary to bring in a Saint Beheaded of
his good name; but at the day of judgement, Chrift will unload
his people of all their injuries, he will vindicate them from all
their calumnies. Chrift will be the Saints Compurgator; he
at that day will preſent his Church fine macula &rúga,
ving spot or wrinkle.
*
not ha-
Lo
OF
Serm.26.
621
Winn
O F
HELL
MATTH. 25. 41.
Then ſhall be fay also unto them on the left
hand, Depart from me ye Curfed into ever-
lafting fire, prepared for the Divel and his
Angels.
you
Fany in the broad way upon the hearing of
this terrible Text, fhall fay to me, as the De-
vils in the Gergefens faid to our Saviour, Art
It's before the Mat. 8. 29.
thou come hither to torment
time? I ſay no, but to warn you to flee from
the wrath to come; and reduce you from the
broad, into the narrow way; all the while
3. 17.
7. 13, 14.
do
are in a ſtate of nature, going on in fin again God, you
but wrong your own fouls; and by hating wifdome love death, Prov.8.ult.
yea, eternal death, though you like not to hear of it. Let not Rom. 6. ult.
prejudice take away your judgement; and then a Boanerges * › * Mark 3. :7.
a fon of thunder to day, may fit you to give better enter- with Joh. 12.
LIII
tainment
28.
1
622
Serm. 26.
Of Hell.
*A&s 4.36.
with Rev. 4.5.
Gal. 1. 10.
1 Cor. 4. 3.
Text divi-
ded.
Εξ ευωνύμων
Bi xatheaμs.
yol.
quo.
Ter.
Cad quem.
tainment to a Bernabas
morrow.
, a fonne of Conſolation to
For my part, I hope I am not ftudious, neither do I expect to
please men,in treating on this fevere point; their cenfure is a
Small hing to me, if I may approve my felf the fervant of Chriſt
our Fudge, which I fhall endeavour in not erring from the ſcope
of thish's left jentence in my Text, wherein we have
1. The perfons jentenced or judged; viz. the wicked deſcribed
by their {Station, I on the left hand. ]
condition [ curfed. ]
2. The perfon (enten ing; viz. Chrift who is Lord Chief Juttice
of all the world, [ me. ]
3.The punijhra nt,or fentence it felf pronoun ed by this badge who
cannot but do right;namely,[Depart from me into overlating, fre
prepared for the Divel and his Angels from God who hich so
beginning into Hell which hath no end, noting the
>
DE
pain of { Los | Layer from me |
Seaplike everiafting fire,&c.]
Where we have Hell Tormens let forth
by their
quity,
extremity
شن
eternity.
• Doctrine.
Pfal, 9. 17
their inflammation, [ fire. ]
Sthe
((1.) Extremity aggravated by the paration of them prepared.
theciation in them, the Divel
and his Angels.]
2.) Eternit which makes all Hell in leed, [ everlaiting fire.]
Take the fumme in this Propofition.
The wicked fhall depart from Chrift into the greatest Tor-
ments.
Or if you will have it fhorter,take it in Davids words. (a)
The
}
Serm.26.
623
Of Hell.
The wicked ſhall be turned into Hell.
I fhall endeavour to prepare this for Application,by Explication,
and Confirmation.
I. Explication of the {Subject.
Predicate.
I. Explicat.
1. The Subject, [the wicked.] i. e. All ungodly men and I.
women who dye in their fins, unclean, unfanctified; who know Rev. 21. 27.
I Cor.6.9, 10.
not God,nor obey the Gofpel; the Goats on Chrifts left hand, at the
2 Thef.1.9.
great day in my Text denominated [ the curfed] with a dreadful Colof. 3.6,
execration, detefted of God with abomination, and deftinated to Of Thes.
all mifery without remedy.
μένοι κατάρα,
execratio bor-
renda & abominanda, Camerarius & Ger. Harm. Evang.
שְׁאוֹל
*
2.
Snominis.
quid Zrei.
b Els réevrav. Mat. §.
2. The Predicate, [the greatest punishment] or Hell, of
which I fhall fay fomewhat to.
First, The name, Hell,anfwering to the Hebrew N She-
ol, and the Greek Tisvva; which though the former primarily quid
fignifies the grave; and the latter the valley of the fon f
Himmon, yet they do (alſfo) fignifie extreame and eternal tor-
ment; especially the latter in the new Teftament, b Eis rievvav.
where Chrift fpeaks (b) of the whole body being 29, 30, with — V. 22.
Γέενναν πυρός.
caft into Hell, (the fiery Hell) which Mark explains Teeray To Tugds.
to be inextinguishable (c) Hence our Saviour elfe-ocesov. with Mat. 18. 9.
6 Mark 9. 43. τὸ πῦς, τὸ
where bids fear him who is able to destroy foul and bo- d Mat. 10. 28. 23. 15. 33.
dy, av Técvum, in Hell. (d) Men could not caft the Luke 12.5.
foul into the proper Gehinnom, but God can caft
that into Hell after the body is killed; which feve-
ral of the Ancient Jewish Doctors apprehending, in Gen. 3. ult. Preparavit
they did by Gehinnom Metaphorically defcribe the Gehennam improbis, infuturo
infernal fire; as the Learned have proved,notwith- feculo. &c.
ftanding what is faid to the contrary, in that abomina-P. Cheitomeus, Beza,
ble Treatife of Hell,(juſtly ſentenc'd to be burnt about Scapula, Minshaw, usher,
two years ago) (wherein the Jefuited Pen-man Fulk, Buxtorf. Lex. Talm.
whither out of ignorance or malice, or both, hath most diariar Tiowor dinny. &
hamefully wronged our best Authours. But could eis Téervav snoer, idem
Γέενναν χωρήσει,
he and any others (which they cannot) evade the font apud Ignatium. Epiſt.
ad Ephef 4.
Tropical fignification of Gehenna; yet all the ftrength R. Lond. printed 1657.
·
*
LIII 2
*
,
S.
Targ. Jonath.B.UZ-
Hieruf. Paraph.
of
624
Serm 26,-
Of Hell.
e Mat.7.13.
g Mark 9.43.
48.
of their Arguments to ſhake and remove Hell Pillars, will be
but just enough (as it fared with Sampfen in a far more lawful
Judg.1.16,18. undertaking, when he shook the Pillars of the house in which
the Philistines were) to pull down the rotten Fabrick of their
f 22. 13. hellish Tenet upon their own Pates; fit'h there are abundantly
more of Scripture expreffions noting an extreame and eternal mi-
b Mar. 23. 33. fery after this life is ended; viz. Destruction by way of eminen-
125.46. cy: (e) utter darkneffe, where weeping and wailing, and gnask-
Jude ep. 6,7, ing of teeth; (f) and the worme dyeth not ; (g) dam-
13 nation, (h) everlaſting puniſhment, (i) eternal fire,chains,black-
with 1 Pet. 3. nefe, and mists of darkneß, (k) the Prifon where the fpirits of
the difobedient be; (1) wrath to come, (m) the furnace of
m 1 Thef.1.10. fire, ( n ) the econd death, bottomleß pit, lace of torment, lake of fire
5. 9. and brimione. (o)
1 2 Pet.2.4, 17.
19.
12 Mar. 13 42.
o Rev. 2.11. &
9.2.& 14 0.
& 20.10.& 19.
Secondly, The nature of Hell may be thus defcribed; 'tis no
leffe than the eternal and fe ond death in its latitude, as oppofite to
eternal life; i.e. The most miferable fate of the wicked,where-
in they are everlastingly separated from the fight of God, and all
comfortable good, lock't up in chains of darkneſſe under the freſh,
The deſcripti- lively and afflicting lenfe of the wrath of God, justly kindled, and
20. & 11.8.
2.
on of Hell.
The defcription
Explained.
1. Punſhment
it felf.
Pana
damni.
し ​Lon-
tinually flaming against them for their fins, and according to the
meaſure of them, so that they are filled with never cafing hor-
rers of conscience, and fcorched in foul and body, with fuch grie-
vous flames as will for ev.r torment, but never confume then to
an annihilation.
More particularly this Defcription fuggefts two things agree -
able to them,already noted in the Text further to be explained;
viz. the {Punishment it felf.
{Properties of it.
(1.) The punishment it felf, to which the wicked are adjudged, and
Loffe, abfence of infinite mercy.
enfus, that is the gain of
πορέυεπε απ'
>
εμπ.
A&s I. 25.
the
Senfe, prefence of unspeakable mifery.
Abi ciendi in 1. The pain of loß, the privation of all good; Depart from me
llud quo fays Chr ft, get ye gone from my prefence into your proper p ace;
To
infernus. Gerh.
away with you, here is no comfort for you; Depart from all the
good
Serm. 26.
635
!
Of Hell.
good you were once (while on earth) invited to have in me,and
with me in heaven; yea, and from that you chofe and preferred
before me; you muſt now loſe all real, and all you and others
reputed good things, whither
[1.] Natural, (your fins will go along with you) but all
your pleaſures, profits, honours, with the vain hopes of greater
content in your finful courfes will leave you. The covetous Cor-
morant fhall not have his bags, nor the ambitious his honour, nor
the voluptuous his pleasure: Judas left his ver which he pr- Acts 1. 18.
zed more than our Saviour; Haman his hneur; the deceaſed
Gentleman in the Gospel his delicious fare, with which he had
pamper'd himielf in his life time, and glad he would have been
upon his importunate begging to have had one drop of water from
the end of Lazarus his foret finger, to cool the tip of his tongue,
when he was tormented in flames; but alas! he mult remain de-
prived with this sharp answer, Remember that thou in thy life Luk.16.24,25
time receivedft thy good things. Though wicked men be Rebels with Jam.5.5.
and Traytors to God, yet here he gives them meat and drink to
keep them alive for a time; he deals not with them as the cruel
Duke D' A va did with bis prifoners, whom he ftarved after
he had given them Quarter, faying, Though I promised your lives,
I promised not to finde you meat: He gave Agypt to Nebu-
chadnezzar, and vaft Dominions to Alexander; but in Hell
wicked men fhall be deprived of all. There they fhall have no
houſes, nor lands, nor moneys, nor good chear, nor mirth, nor
credit, nor friends, nor fervans; no ttately Italian Palaces
no rare Coaches of Naples drawn by the Horfes of Barbary; no
artificial wares of Quinfaio and Alexandria; no Indian gold;
no Binager Diamonds; no Scythian Emraulds; no Topazes
of Athiopia; no Molucca fpices; no Canary Sacks nor Su-
gars; no Candie oiles; no Spanish Sweet meats; no French
wins; no U lvets nor Tiße, nor Scarlet,nor purple cloaths,
but purple flames.
[2.] Spirtual good things they had here, and might have had
in common with the Saints; in Hell no offers of Chrift, nor
Vide part 3.
per on by him; no Prachers nor promiles, nor pffibility of of Baxters
heaven, as there was here in the wickeds apprehenfions, which Saints reft
w Il be exceedingly en ightened to fee what they are deprived of;
yet then can fee no Wells of falvation,only the pit of damnation.
[3.] Eter-
626
Serm.26.
Of Hell.
In his medita-
tions on the
[3.] Eternal good things; the wicked lofe God himself, and
heaven with him; oh unspeakable loffe to the underſtanding
foul! infinite loß! to want an infinite good, to be ſeparated
from the chief good! to depart from God, this is a moſt fad de-
parture, the worst of all (as Reverend and Learned Bolton well
obferves from the Ancients) 'tis true,wicked men cannot depart
foure laft
from Gods eßence; for he is eßentially in Hell; but they depart
things.
Pfal. 139. 8. from his comfortable prefence, not to fee God, nor to have one
Hebr. 12. 14. Comfortable glance at the great Creator, merciful Redeemer,and
gracious Sanctifier. And with this loffe of loffes, they are de-
prived of heaven, and thofe admirable perfections, and raviſhing
beauties, with which the Spouſe of Chrift is for ever endowed,
and are fhut out with the foolish Virgins from thofe inconceivable
with c.8,11,12 pleafures, and joyes which are at Gods right hand for
Mat. 25. 10.
Pfal. 16. 11.
Mat. 13. 30.
Εις κόλασιν
αιώνιον.
τὸ πῦρ.
Mǹ Toívny
τῶμεν πε
Twμev o esiv,
Rom. 16.
evermore.
may
2. The pain of fenfe; Depart from me faith Chrift, whither
the damed-fay? why from my face into the fire of Hell;
not a purifying, but a tormenting fire; in the last verſe called
"Els nonor everlasting fire; in my Text [the fire] as more notable than a-
ny other; but what, and where this fire is, I have only this to
fay negatively; neither the fire, nor place of Hell are meerly
fantaftical or imaginary; .e. fuch only as have their being in the
operation of the minde; but pofitively, that both are real, fuch
ἀλλὰ πῶς ἀν
as have a certain ¡hyfical being; however Scripture gives me not
αυτήν φύγοι-
a warrant diftinctly and demonſtratively to particularize of what
Mev. Chryf.
Hom.. 31. in kind, and where. Some ftyle this more groffe part of Hell puni-
fhment pofitive, vexation and torment, confidering it concretely;
yet abstractively confidered, even the pain of fenfe may
vative; as thefe torments deprive a man of that due perfection
which would otherwife be in him; ex. gr. though the fenfible
Salamandra cft vexation of a man in a Cauldron of fcalding liquor be in the ma-
animal vivens terality of it pofitive; yet the formal nature of that punishment
in igne, tamen
no2 comburitur, precisely confidered, lies in this, that the fcalding takes away from
the man fome perfection belonging to him, elfe the fcalding li-
quor would be no more an evil to him, than fire is to the Salaman-
Exercitations der; for 'tis impoffible (faith the Learned Barlow) that
fhould be evil to a man, which does not in fame respect make
him werfe; as that which does not deprive him of any per-
fection cannot do, and by confequent could not be evil; this
lfid.
de malo.
be
pri-
I
Serm. 16.
627
Of Hell.
I only premiſe,that I may not be underſtood by any to have a mind
to cavil.
There are three things requifite to conftitute the nature of this Requifite to
pain of vente.
the pain of
[1.]he real preſence of all evil; that which fome terme the fenfe three
pofition of ail hortour, anguish and vexation; fome refemblance things.
we may ave of it, by uppofing what the perfon fuftains, who is
caft into a furnac. of icaldi g lead or brimstone, ftill remembring
that a 1 the tortures which ever feized upon all the fenfes of any
bey in this world, are but fhadowy re femblances of this more
femble part of Hel torments.
4
Aug.
#
Bez.
[ 2.] The jr ng im ffion o vindictive justice, in reference Omnis pœna,
unto fix, e'fe the most vehement tormentings could not properly fista st,pec-
be puniſhments; when one under oes the cutting off a rotten leg, cati pana eft.
ne pars finc ra batur, that pan is not properly called a pu-
nishment, becauſe is not inflisted for any fault, 'tis for cure,
not in vengeance; but in Hell Forment, which is the execution of
the juſt wrath of God, the Lord Chef Juftice comes in flaming
fire, inflicting vengeance, () which relates to the fault, by 2 Thef.1.8,
reafon 'tis fit that the punishment be apportion'd to the fault in the Aix-
execution of juſtice, as may be more plain in this cafe. Suppofe dixnoıv, infli-
Titius for Treafon fhould jury deterve death, yet fo, that none gens ultionem.
living know his crime, then imagine Cafar in a rage take away.
Titius his life, hs crime of Treafon all this while neither con-
fidered, nor difcovered, why! the death of Titus (though in
it felf it be a natural evil, yet) in order to Cafar is no proper
pun in ent, fith it is not the execution of juftice in reference to
the crim; however it may be fo in refpect of God, who knew Later culpa ubi
not o y that Titius fo dyed, but that he deſerved fo to dve; on latet pœna,
this may il'uftrare that in the punishment of the damned, there is
an imp ffion of Divine juflice; and therefore becauſe of Gods
juft jud, e ne t, this punishment is called the damnation of
"Hellq thereby oting the keen impreffion of Gods wrath, 9 Mat. 33, 12,
wher in not only the Almighty Punisher doth refpest finne; a Deus ex
but the a te creature who is panifhed, knows that he is judicio hanc
calt into the furnace of fire for his fine against the in-infligit, Gerh,
pœnam impiis
finite God; whereupon there is further requifite to this pu-
Bithment:
*
Aug.
[ 3.] That
628
Serm. 26.
Of Hell.
The two pro-
perties of Hell
punifkiment.
1. Extremity.
I.
τὸ πῦρ.
τὸ ἡτοιμασμέ-
[3.] That the party punished have an acute feeling himſelf
spoiled of all his perfections; a lively fenfe of all that he is depri-
ved of, by reafon of his fin, otherwife it would not properly be
puniſhment, as I hinted before; the damned hath always quick
and terrible apprehenfion of an angry God impreffing his wrath,
and perfifting to deprive him of all that glorious good was offered
to him; instead of which (that being refufed) he is more and
more affured of lying in a confuming fire, that is, and will be
continually burning up all thofe perfections he had; not purging,
but plaguing him worfe and worfe; yet not fo, that the flames
devoute his effence, or that the torments utterly, i. e. abfolutely
deſtroy his fustance; but that they are continually feeding upon
all that it should otherwife have been,his fimple being neverthe-
leffe remaining; thus of the punishment it felf both of loffe and
pain.
(2.) The Properties of Hell punishment infeparable from it,
are its
S Extremity.
Eternity.
&
1. Extremity; it infinitely exceeds all other punishment; no
pain fo extream as that of the damned, who fuftain the abfence
of all good, and the prefence of all evil; all the cruelties in the
world cannot poffibly make up any horror comparable to the hor-
rors of Hell.
I noted in the Analyſis of my Text,that the Extremity of Hell-
their inflammation, [the fire. ]
the preparation of them [the prepared.]
Tàμ- torments is aggravated by the affeciation in them, the Divel and
νον των Διαβό
λῳ, καὶ τοῖς
αγγελοις αυτέ.
Beza. Annor.
his Angels. ]
There is a great force and Emphafis in thefe præpofitive Articles,
in the Original thus repeated, demonftrating and defining this
punishment to exceed all others in its Extremity.
[.] The grievous inflammation, fetting forth the extremity
of theſe torments; fire is the moſt furious of all Elements; but
this
Serm.26.
629
Of Hell.
this is the fire, hotter than E'ementary or culinary fire, impor-
ting the torments to be of a more violent nature than any o-
ther. Strabo relates that there is a Lake near Gadara in Gali- Geogr.l. 16.
lie, infected with fuh malignant and peftiferous qualities, that Col. 764. Cit.
it fcaldeth off the skin of whatsoever is cast into it; yet this is
not comparable to the fiery Lake of brimftone, where the ex-
treame anguish of the damned is.
Full.
Long.
(1.) Most exquifite; all the exquifite torments that ever Damniti ex-
were heard of, cannot expreffe it to the full; Nebuchadnezzars quifitiffimos do-
lores fentient,
fiery furnace could but caufe horrours like flea-bitings, in com- quibus majores
parifon of thoſe the damned in hell do fuffer in every fenfe; non dari nec
the little ‹Monafyllable Hell, though 'tis eaſily over-look't by gitari poſſunt.
many at prefent, yet 'tis the most unexpreffibly grievous Rack Gab.loc.com.
in the world. They fay Gehenne (which we tranflate Hell in 13. four laſt
things.
the New Teftament) does in French fignifie a Rack, which
(as the Strappado) is thought to be the most exquifitely tormen-
ting; thofe terrible allufions to Tophet, to the threeks and 2 King. 23. 18.
yellings of Children facrificed there, are but fhadowy
repreſentations of their paine who dye the Second
death.
with Ifa 30.32,
Gen.4. 13.
Prov. 18. 14.
Pfal.88. 15.
33.
(2.) Intolerable; foul and body ſhall be ever fupported by
God in being, but neither be able to avoid, nor yet endure hell-
pain; if Cain the foreman coming within the fight of hell here,
cry out, My punishment is greater than I can bear; (for a
wounded spirit who can bear?) if the apprehenfions of hell e-
ven distract the Pfalmift; if an angry God but meeting the foulo. 11.
of a finner, rent the caul of his heart, how will he be able to Hof. 13.8.
bear burning in the Lake with fire and brimstone ? hanging, Rev. 19.20.
fting, racking, roafting, fuffering under harrowes and fawes of
Iron, fleaing of the skin, fcratching off the flesh with Thorns,
&c. unheard of mercileffe miferies, are nothing to the un-
fufferable tortures of Hell. I grant there are degres of tor-
ment in hell, yet the leaft is intolerable, whether,
1. We look up on the Omnipotent hand of God executing the
vengeance of eternal fire; ah, it is a fearful thing to fall into
Heb. 11.36.
the hands of the living God, the Judge to whom vengeance be- Heb. 10.30,31.
who takes the wicked immediat ly into his own hands
longs
>
as if none else were strong enough to inflict the fierceneffe of his
wrath. Or,
Mmmm
2. Look
€30
Serm. 26.
Of Hell.
Rom.9.19.
Ifa.30.33.
'33. 14.
Job 20.26.
* Mat.10.15.
>
2. Look down on the impotent punished creature
no way able
to make any reſiſtance, or lift up his head under the burden of
divine indignation, but muft crouch under it; for alas! what
can a leaf driven too and fro do against the blaft of Gods dif-
pleaſure! how fhould the weak back of a poor feeble man, bear
the pile of fire and much wood, which the breath of the Lord
doth kindle? who among us fhall dwell with everlasting burn-
ing? they that fuffer leaft in hell will find the torments into-
lerable. So that when our Saviour faith, (r)'Iwill be more to-
lerable for Sodome and Gomorrah in the day of judgement, than
for that City which defpifeth the offers of Gofpel-grace, he
means not that any damned Sodomites fhould find hell-paines
tolerable at all; for Jude writing by the fame ſpirit that Mat-
Jude ver. 10 thew did, fayes, They faffer the vengeance of eternal fire; (5)
and eternal fire with a vengeance can be no tolerable paine.
Christ will come in flaming fire taking vengeance on thoſe that
know not God, as well as on thofe that obey not the Gospel;
yet the difobedient and defpifers of the Gofpel (efpecially as
to the pain of loffe) fhall be more fearfully plagued than So-
domires. If Turks and Tartars be damn'd, than debauched
Chripians (as their fins have been double dy'd, fo) fhall be
double damn'd, deeper in hell, by reafon here they were nearer
beneficia to heaven; if there be hainous fins against wonderful mercies,
gen-flagitia they must needs bring tremendous pun fhments; oh, confider it
tia. Suplicia England, City and Country,
England, City and Country, Courtiers and Common-wealths men. A-
2 Thef, 1. 8. know not God
In-
John 3.36.
Rev. 20. 10.
Tam. 2. 13.
Ezek. 7.4.
Job 7.9.
Ifa.5.14.
Luke 16.26.
gain, the anguiſh is
(3.) Ɛafeleß and remedileß; the wrath of God abides; in
hell no cooling fits, but continued burnings, the worm per-
petually gnawing, the fame torment remaining both day and
night; there no Remiffion of fin, difmiffion of pain, inter-
miffion of fenfe, or permiffion of comfort; but judgement with-
out mercy, miſchief without measure, crying without compaf-
Vestigia nulla fion, pain without pity, forrow without fuccour, bitter lamen-
retrorfum, cra- tation without any cor folation, defcending without hopes of
dumg, retro fle- afcending; the Prifoners being lockt up in this dungeon with-
ttere hand un- out poffibility of releafe, no paffage out of this darkfome fiery
umbre tenaces. Pit of no eafe, where the Prifoners would not live, yet cannot
Senec. Herc. die, nor get out, Chrift the Supreame Keeper, who hath the
Furens. Kay in his own hand, affirmes with an affeveration (if thou be
Rev.1.12.
quam finunt
caft
Serm.26.
631
Of Hell.
Mar.5.25.
cast in) Veri'y thou shalt not come out, till thou hast paid the t Mar. 5.25
uttermost farthing (t) nay, cue or mite, which will ne, with Luk. 13.
ver be.
58.
Mark 1 2,420
Ifa.66.24.
Rom. 2.9.
13.4%.
(4.) Univerfall, and various, both in respect of the ſub-
ject tormented, and the objects tormenting; even as the tooth-
ach, ftone, gout, feaver, plague, &c. concurring to torment
one man in every part; every power and faculty, fenfe and
member, both of foul and body, will be filled with anguish and
vexation, within and without; the neve-dying worme of con- Mat.22.13.
fcience, and unſpeakable tribulation that follows upon it, ma-
nifefted in weeping and wailing, and gnashing of teeth, to con-
found the eye, and perplex the mind; as all have joyned in fin,
fo they fhall in fuffering, the foul indeed was ring-leader in fin,
and fo will be chief in fuffering, when the sharp arrowes of the Pfal. 120. 4.
Almighty are within, and the poison thereof drinks up the fpirit. Job 6.4 and
Thus of the inflammation greatened by the four Ingre-
dients.
[2.] The preparation further aggravates the extremity of the
torments; the Text acquaints us that 'tis [ the prepared] fire
by way of tranfcendency, as if the wifdome of God had devifed
25.30.
20. 25.
1
on purpoſe the moſt tormenting temper for this formidable fire, Deut. 32. 22.
which the Lord kindled in his anger of old; In Gods fecret Ifa.30.33.
purpoſe 'twas prepared from eternity, and actually made ready
for the faln Angels when they fell from God. The Talmudifts
conceive, that by reafon to the things created in the fecond
day, there is not added (as in the reft) that it was good ; (*) Gen. 1.6,7,8.
therefore the fire of hell was then created; but to leave fucha Buxtorf. Talm.
conjecture, we are certain 'tis the prepared fire, and that for Lexic.
the Devil and his Angels; not as if it were not prepared alfo calvin,Beza,
for wicked men, but chiefly to fhew 'twas firft affigned to the Baxter, &c.
Devils, to note the extremity and inevitableneffe of the tor-
ment of the wicked, who have the Devil and his Angels for their
companions. Hence,
[3.] The Aßociation, in hell, the Devil and his Angels
contribute to the extremity of the damneds punishment: The Mat. 12. 24,
Devil fo called, becauſe he firft calumniated God to Eve, as
elſewhere Satan, becauſe the capital enemy of God and man.
It ſhould ſeem there is one notorious Beelzebub in the King-
dome of darkneffe, over the reft of evil fpirits, who may be
Mmmm 2
called
10.25.
-9. 30.
Rev.12.13.
John 12.31.
14.30.
632
Serm. 26.
Of Hell.
Fatti perduel-
les ad exem-
us audiunt.
Dr. Arron's.
Tactica facra.
1. 1. c. 2. Sect.
Mat. 18.34.
1 Pet.5.8.
called his Angels, probably by reaſon he being one above the
reft, (as Head of the Faction) drew multitudes of others into
plum fui prin- the party, who with him finned, and fell; but be caufe the di-
cipis, atque a- flinction in the der of Angels is not fo evident, we may
deo femen illi- take it of the evil Angels coll Etively, rather than distributive-
ly, miferable comforters, indeed tormenting companions. Oh!
think how fad 'tis to be chained with the Devil in his fiery
fetters, fhut up in the darkeft den with the roaring Lion, with
4. ravenous Wolves, to live in a Neft among flinging freckled Ad-
ders, having your loynes encircled with the girdles of Ser-
pents, to lie in a Pit amongst millions of ugly toads, to be e-
verywhere bitten with venemous Afps, to have Cockatrites kil-
ling you with their eyes, Dragons fpitting fire in your faces,
Vipers eating out your bowels; and then tell me, if the com-
panions in hell, (who are infinitely worse than thefe) can be
defirable, that we fhould any of us be fo mad (as too many are)
to chooſe them, rather than the Society of Saints. Wier fpeaks
of a Charmer at Satlsburg, that when in the fight of the peo-
ple he had charm'd a company of Serpents into a Ditch, and
kill'd them, at laft there came one huge one, far bigger than
the rest, which leap'd upon him, winded about his walte like a
girdle, and roll'd him into the Ditch, and fo kill'd the Char-
mer himſelf in the Conclufion. Alas! how many men and
women can sport themſelves with the Devils temptations here,
till at last the grand Old Serpent come out with his ftrength,
Peccato Dialo and roll them into the pit of hell, where they fhall live in mi-
paratum reme- fery, and lie fprawling with no other companions but the
Devil and his curfed fiends, who will be continually tormen-
ting one another, and ftinging them with horrors to all eternity!
Moore Athe-
ism.1.3.0.2.
Rev.12.9.
forum nullum
dium.
Hence,
2. Eternity. The fecond Proprety of this puniſhment is its Eternity, in the
Text To diavior, the everlasting fire; and verfe 46. everlasting
puniſhment, which is there directly oppoſed to eternal life,
*Oppofitorum that bleffed ftare of the righteous which will never have an end;
eft eadem fci-
and therefore according to the Rules and Maximes of reafon*,
entia. &
Oppofitorum
doth neceffarily import a punishment of the fame duration that
funt oppofita
the reward is; now that's acknowledg'd by the Socinians them-
confequenti felves, to be eternal, abfolutely fo, as never to end; and there-
Can.Logic. fore the puniflament cannot but be fo too. The damned are
in
Serm. 26.
633
Of Hell.
>
Jude ver 7,6,
Rev. 14.7.
Mat.23.
on
9. d.
13.
in everlasting chaines of darkness, fuffering no lefs than the
vengeance of eternal fire, in the blackneſs of darkneſs forever,
and their ſmoke goes up for ever and ever. A parte poft, it is
an interminable duration; as beyond mea ure in extremity, fo
beyond time in eternity; None but he who was from everlasting Pfal.90. 2. 11.
to everlasting, can fully defcribe this moft permanent durati-
on. They that by the help of the beſt ſpiritual and rational pro-
ſpective, can ſee furtheft into it, will be forc'd to cry out, O
the Ocean that cannot be look't over, the depth that cannot
be fathom'd! there is never an exit to this faddeft Tragedy,
this eternal judgement; God fets an end to all other darkness, Heb.6.2.
but none to the darkneffe of hell; when the wrath of God is Job 28.3.
come upon the ungodly, 'twill ftill be wrath to come; this fiery
this fiery Mat.3.17.
durance is not meaſureable by our petite particles of time; a-
las! 'tis for ever, wo! wo! wo! O Eternity! Eternity! E-vai, vai, zi,
જો,
ternity! this word ever, ever, everlasting, will even break the
hearts of the damned. Mark what I fay, fuppofe with me, (af- sx dei, 8x deì,
ter others) the whole world were a Mountaine of Sand, and sx d'eì.
a little Wren com: but once every thousandth year to fetch one
fetch one Drexelius, Ger
hards, Birke-
grain of Sand, what incomprehenfible millions of millions (not beck, &c.
to be numbred by a finite being) would be spent before this fup-
poſed wonderful Mountaine could be fetcht away? (when it would
be millions beyond reckoning, before the fands in an hour-
glafs could be carried away after this rate; but fix thouſand
years, and fo but fix Sands would be gone fince the Creation of
the world) well! but fuppofing yet this wonderful aftonishing
thing ſhould be effected; if a damned perſon ſhould ſtay in tor-
ment fo long, and then have an end of his wo, it were fome
comfort; but when that immortal bird fhould (according to
the prefuppofed portion) have carried away this Mountain ten
thonfand times over, Alas! alas! and wo! his anguish and tor-
ment will be as great as ever it was, and he no nearer coming
out, than he was the very fit moment he entred into Hell.
Beloved, think ſeriouſly on this fad fuppofition, I know not
whether your hearts tremble, but I am fure mine does when
I dwell on theſe things in my thoughts: Oh! who are ſo ilout-
hearted amongus, that they can dwell with everlasting burn- Ifa.33.14
ings? that they can ftrugle with this wrath to come which
will never be overcome, never come to an end? believe it
friends!
634
Serm.26.
Of Hell.
•Ifa. 66.24
John 7.46.
II. Confir
mation.
I.
friends! the worm dieth not, the fire is not quenched; they are
not mine, bur the moft fure (yet fad ) words with which the
moſt Evangelical Prophet Ifaiah Thurs up his long and sweet
Prophecy and you know our Lord Jefus, who fpake as never man
pake, did frequently utter his mind in the fame file. Thus for
Explication.
II. For Confirmation, That the wicked fhall depart from
Chrift, into an extremity and eternity of torment, as hath been
defcr.bed, take thefe Particulars, which laid together are
cogent.
First, The fore-mentioned Explication grounded upon evident
Texts of Scripture (not wrefted from their genuine meaning)
doth imply the quod fit, i.e. the existency of the Subject, viz.
that there is an Hell, as the bafis or Hypothefis upon which
not only the quid, but quale is founded in Scripture; i. e. the
Non entis nec eßence and eßential properties, viz. that there is a real punish-
eft effentia nec ment appointed to fome, confifting in the pain of loẞ and
modus effentiæ
fenfe, both extreme and eternal; for of that which is not, there
Maxim.
can neither be effence, nor manner of being defcribed; but from
what hath been faid, you fee there are both predicates in Scri-
pture anſwering to the Questions, what pain? and what man-
ner of pain? and therefore it muft neceffarily follow that
Certum est vi- there is ſome ſubject on which they are affirmed, and to which
vere omne quod they do appertain, to this purpofe Augustine fayes truly
dolet, dolorem- That whatsoever is grieved doth live or exist; and that there
que omnem nifi cannot poffibly be any grief, but there muſt be ſome real ſubject
in re vivente to fustain it; if then the Scripture fpeaks of an
Eternal pain, it doth certainly fuppofe fome muſt en-
dure ir.
effe non poffe. 1.
21. de Civ.
Dei.c.3.
2.
1. Corol. 39.
Secondly, The beams of natural light in fome of the Hea-
* Bradw. de thens, have made fuch impreffions on the heart or natural cons
CaufaDei.l. 1.C. fcience, that feveral of them have confused notions of an Hell,
Profound Bradwardine and
Raynard. Theol, as well as of a judgement to come.
Nat.Difp.8. Q. others, have produced many proofs concerning their apprehen-
4fions of this Truth *; what made (the Heathen Emperour when
Windel.Phyf. he lay a dying, cry out? O animula vagula blandula, &c. O
Part 1. Sect. 2. little wretched wandering ſoul, whither art thou now hast-
gustin, Hift. ning, &c. Oh, what will become of me? live I cannot, dye
1
Adrianus.
my
I
J
Serm. 26.
635
Of Hell.
w
•
Tert adverfus Gentes.p. 78.
fub fin.
Chryfoft. Hom. 8. in Thef.
mai, &c. x) cy
ada xona(ens eignnger mús
Kai 25
I dare not! but fome diſcoveries of the wrath to come. Surely,
it was not meerly the diffolution of nature, but the fad confe-
quent that fo ftartled and terrified Belshazzar, when he faw Dan.5.5.6.
the hand-writing on the wall; (w) guilty man when confcience Heb.2.15.
is awaked, fears an after-reckoning, when he fhall
be paid the wages of his crying fins, proportiona-
ble to his demerits. Hence Tertullian in this mat-
ter appealing to the confciences of the Gentiles, & de Refurrect. c. 3.
and after him Chryfoftome affirmeth, that Poets
and Philofophers, and all forts of men speaking of
a future retribution, have said that many are pu-
night in Hell. Plato is very plain, that whoever
are not expiated but prophane, ſhall go into Hell to
be tormented for their wickedneffes ; with the grea-
teſt, moſt bitter, and terrible punishments for ever
in that Prifon in Hell. And Trismegistus affirms
concerning the fouls going out of the body defi-
led, that 'tis toft too and fro with e ernal punist-
ments; and another*, that it was the comm n opini
on among them, that the wicked were held in chains
by Pluto (fo they call the Prince of Devils) in
chaines which cannot be loofed. 'Twould take up
much time, and not be fo fit for your Chriftian ears
to mention what conceits the Posts have of Tarta-
whois.
"On os
av apuntos nou
ἀτέλειος εἰς ἀδο αφίκηται,
Platin Phæd.p. 52. Edit.
Franc.1602.
τα
Adras à MapTias TÒ MÉH-
sanj oduvnýтnta poßepc-
TATA TEIN TagorTES TO'
τα πάθη πάχοντες τον
ai xpórov éneî ev ado co TS
rourely. Ita ille in
Gorgia fub fin.
Trijmeg.c.1o. Afcetp.
*
Lucian de luctus uév dù m-
λὺς ὅμιλος, &c. τόπον τινα
vπ Tõ yn ladvr, ädriv
υπειλήφασι.
Tartarus horriferos eructans
fontibus æstus. Lucr.
Tartarea fedes & formida-
bile regnum mortis inėxplete.
Star,
nianda. Ovid.
rus (i.e. in plain English Hell) and the judge-
ment there, wherein for want of Scripture Reve-
lation, they are much out in their fictions con
cerning the manner of this punishment; yet thefe
imaginations of theirs, give fome evidence to the
thing it felf written in their confciences, about Vifcera præbebat Titius Ea-
which the Word of God doth informe us more Perfidus Ixion; Horat.
fully and clearly. Every ones guilty confcience Saxum ingens volvunt alii,
(not feared and ftifled) calls for our affent to this radifque rotarum Districti
fame Doftrine; the fecret checks in our own bo- pendent:fedet æternumque (e-
debit Infelix Thefeus, Phle.
fome, do fometime affright and appale us, even
gyafg, miferrimus omnes Ad-
monet, & magna teftatur voce - per umbras: Difcite juftitiam moniti & non tennere divos.
Virgil. Nec mortis pœnas mers altera finial bujus, Hora, erit tantis ultima nulla malis. O-
vid.
a nticipating
636
Serm. 26.
Of Hell.
+
>
pay-
anticipating torments and giving the finner an earnest of
Rom. 6. ult. that fumme of mifery (which is the wages of fin) the
ment whereof shall never have an end; fo that every confcious
wretch may find and feel fuch a worm crawling in his own
breaſt, which unless it be kill'd by the Phyfician, who only cures
fin-ftung fouls with his own blood, will never dye. The very
Alcoran Ma- Turks fpeak of the house of perdition, and affirm that they who
have turned Gods grace into impiety, fhall abide eternally in the
fire of hell, and there be eternally tormented.
hom. c 14. P.
160. & C. 20.
P. 198.
Thirdly, It cannot but be equitable, that the wicked who de-
Joh. 5.40.with pifed everlasting happineß, should fuffer eternal miferies: They
Ifa.9.6,7. and would not be heirs of an Everlasting Kingdome; and therefore
Dan.7.14. 27. no marvel they are everlastingly shut on. They fleight and re-
and Rev. 14.6. fuſe Gods eternal mercy, and the honour which the Heirs of
Mar.2.12,46 glory do accept of upon the terms of the Gospel; and therefore
Joh. 5.39,40. they muft arife to fhame and everlasting contempt, and undergo
with Jude E- eternal mifery, according to the terms of the Law. For
&-18.8.
pift. ver. 21.
Factus eft malo dignus æterno, qui hoc in fe peremit bonum, quo effe poffet æternum.
Auguft. Dan. 12. 2.
Fourthly, The violation of thofe everlasting obligations which
lie upon them unto God, do demerit an answerable punishment.
Heb.10.28.29. Sith the wicked have trampled upon the blood of the Covenant,
and abuſed the many favours God tendred to them to make
them meer for glory (by which they have fitted themſelves for
Rom.9.12, 23. destruction) 'tis but reafonable they fhould be punisht with the
Jude ver.13. mift and blackneß of darkneß for ever, who by their prophanefs
Rom.1.18,15. and errours, did feek to cloud the beams of Gods infinite good-
Ifa.60.19. ness, Everlasting light, and eternal truth. To draw to a
period,
2 Pct.2. 17.
Rev.14. 6.
Rom.16.26.
Fifthly, If wicked impenitents after this life, shall not be pu-
night by God with everlaſting torments, then fomething muſt hin-
der
1
Gods part,
Either on
or,
Theirs.
If on Gods part, then 'tis either,
• Be-
Serm. 26.
637
Of Hell.
1. Becauſe he will not: Now what his will is, you have heard
revealed, and may know further if you confult the Scripture:
My Text acquaints you plainly with Chrifts mind, and that's the
mind of God. Or
2. Becauſe he cannot, which to affirme, were to deny his Om-
nipotency, to ſay he is not God. Or
I
2.
3.
3. Becauſe he dare not; what were this, but to fuppoſe the
Soveraign Judge upon the Bench to be (as it were) a cowardly
Underling to the trembling Prifoner at the Bar! when his very
breath can kindle the fiery River of brimflone into which he Ifa,30.33.
fentenceth every impenitent Malefactor. Or
4.
4. Because like unjuft Judges, he may be corrupted
with bribes; but ſhall not the Fudge of all the World de Gen.18.25.
right?
If the hindrance be on the wickeds part, then I conceive it
must be either
1. Becauſe their living and finning but a short time here on
earth, does not deſerve eternal punishment in Hell; for the evif
of puniſhment ſhould be but commenfurate to the evil of
fin: Now there is no proportion betwixt finite and infinite. I
confeffe this pretence is ready to shake the faith of many in this
point; but if the ground of it be rightly underſtood, it may con-
firme the point; for
( 1.) If the wicked had lived always, they would alwayes
have feparated themfelves from God by finning against him, and
never have repented of their fin, nor been weary of finning;nei-
ther then will God be weary of plaguing,or repent of punishing:
The Schoolmen from Augustine argue, Pecant
I.
in aterno fuo, ergò puniuntur in eerno Dei; which Aquin. Supt. Q. 99.
will never have an end, but remain while God is Scot. in Sent. 1. ult.
Thom. 1.2de. Q87. Art.s.
God. This may be illuftrated by a fimilitude; as
men addicted to pleaſure, do in the night time eager-
ly and earnestly purfue their game at Cheße, Tables, or the
like, by an inch of candle, which unexpectedly goes out, would
queftionleffe have play'd willingly all night had the light lafted:
So wicked men they defire to ſpend all their inch of time in the
pursuit of their fins, if that would continue, they would con-
tinue in fin, and not leave finning, wherefore they shall not leave
fuffering;
Nnnn
*
1
y
638
Serm.26.
Of Hell.
Rev. 9. 6.
fuffering; had they lived for ever here, they would have finned for
ever; but in Hell, where they would not live, they must be kept
alive, becauſe of their will of fin upon Earth: Oh! wicked
wretch, is it not a righteous thing with God (what
thinkest thou?) that thy punishment for thy fin
Ad magnam juŝlitiam jud:
ut nun-
cantis pertinet,
quam careant fupplicio qui
in bac vita nunquam vo-
Luerunt carere peccato.
Gregor.
fhould never ceale in Hell; who ſhouldst thou live
for ever here, thou wouldst be an Eternal ftanding
provocation to his Majefy? I deny not, but the
wicked will fin Eternally in Hell, yet I lay not the
ftreffe on that, (which fome do) as the reaſon of
their Eternal punishment, but becauſe they never
ceaſed, nor would have ceaſed to tranfgreffe Gods
Law, whiles upon earth; and Eternal punishment
was denounced against the first tranfgreffion,which e-
very one that lives and dyes in fin, is not only guilty
of, but will not repent of; he would not be reconciled
Ifa. 30. 15. Matth. 23. to God here, and God will not be reconciled to him
Gen. 2. 17. Rom. 6. ult.
5. 12. Gal. 3.
&
}
37. John 5. 40.
33. II.
5.40.
Snet. in vita. Tyber.
9.
Ezek.
hereafter, but will fay to him always, as Tyberius
once faid to one that requefted death, rather than long
impriſonment; nondum tecum redii in gratiam;
I am not yet reconciled to thee, that I should jew thee
Such a favour.
Prov.8.36. (2.) The finner hath but his choice and option; if he be pla-
十
​gued with Eternal death, 'tis no other than that which he prefer'd
Deut. 30.19.
& 3.36.
Ezra 8.22.
Hol. 13.9.
John 6.40,54 before Eternal life. The Lord fers life and death before us,
(as by Mofes the typical, fo by Chrift the true Meffiah) if we
will chooſe Chrift, and accept of him, we may have Eternal
life; if not, we muſt be ſure of Eternal death; he that refuſeth
the Eternal weight of glory in one end of the fcale, chooſeth
Eternel puniſhment in the other end, as ou first Parents did
chooſe the curfe by their voluntary refufing of the bleffing;
which bad choice of theirs, laid obnoxious unto Eternal pain
both themſelves and their pofterity, who cannot complain of God
for inflicting the death they are by corrupt nature liable to
; fith
befides their choice in their firft parents,and in their own perfons,
they who live under the Gospel have as great a mercy tendred by
the fecond Adam, as Eternal death is a grievous puniſhment; yea,
Buntings Itin- the Athaift (who (as 'twas faid of Antiochus Epiphanes
takes more pains to go to Hell,than fome others to go to Heaven )
Farie.
muft
Serm. 26.
639
Of Hell.
1
must confeffe that he deferves his wages of Eternal death as his
Pay, fith he hath toyled and drudged all his life long in
the Devils Service, only to fit himself for mifery.
Ifa. 42. 21..
(3.) The Schoolmen have observed from the Philofopher,that Aquia. Suy.
the punishment ought to be levied according to the dignity of him Q 99. Art. 1.
against whom the offence is committed. He is more feverely
punith't, who gives his Soveraign a box on the ear, than he that
does fo to his equal: Now wicked men (and that without Re-
pentance) fin against the Eternal God by the violation of his
Honourable Law, which he refolves to magnifie: And as they
ought not in their own cafe (fo they are unqualified) to be com-
petent Judges of their own offences; (fit'h they cannot fee the
thousandth part of that evil there is in the leaft fin) and therefore
unfit to apportion the puniſhment which ought to be levied by the
Fudge of all the World, (who knows what is meet, and will do Gen. 18.25.
nothing but what is right) proportionable to the
offence committed against the fupreme Majefty; for Peccatum in Deum crimex
where there is fatisfaction required, there must be lefæ Majeftatis :
proportion, which would not at all be here in this cafe, tis que panis irroget æquas,
Adfit Regula pecca-
without fome kind of infiniteneß; and becauſe that Horatius.
cannot be found in any meer creature in value, it
muft neceffarily be in duration; for if after millions of years it
could ever be ſaid the damned had fully fatisfied Gods juftice, it
might be faid they fhall be fet free, as the Prifoner from the Goal,
having paid the debt; (a thing impoffible) but becauſe the Luk. 12:58,59
fufferings of the damned (which are all the fatisfaction they can
give infinite juftice) in regard of the fubject, being finite, and Ex parte fub-
confequently not of nifinite value, they must be fo in duration jecti.
at least à parte post, as to the future, for the defe&t of fatif-
faction in the temporal finite punishment of any meer
creature.
;
Excep.
Excep. If it be excepted, neither by the Eternal punishment
of men is Gods juftice fatisfied; for then this punishment would
not be Eternal, (which is a contradiction in the very thing it contradictio in
felf) if ever it could be faid of Gods juftice now 'tis fatif- Adjecto.
fied.
Repl. I Reply; [1.] Let it be very well confidered,whether Repl.
Gods juftice, being infinite, and confequently an eſſential Ac-
tribute in God,doth not require from man (upon his delinquency)
Nnnn2
that
!
640
Serm.16.
Of Hell.
Infiniti valo-
ris.
that fatisfaction which is of infinite value, he the party offen-
ded being effentially of infinite dignity. Now fuch a fatisfaction,
i.e. of infinite value, could only be made by Chrift, who (being
the Surety of the Covenant, and fuffered in our ftead) is
Ocárłewa. God-man in one perfon, and gave plenary fatisfaction unto
Acts 20. 28. God.
John 1. 14.
16. Rom. 3. 25.
Parti lefe.
[ 2.] Though Eternal punishment may not be cal-
1 Tim. 3. led a fatisfaction made or given to the party offended,
yet 'tis that which the party offending muft ever be
in making or giving, (by the order of the Supreme
Judge who is to hear the cauſe and apportion the pu-
nifhment to the fault) becauſe he the delinquent wanting that in-
finiteneffe in dignity of perfon, which doth bear a proportion to
the dignity of the party offended, muſt make this up by an infi-
nite duration of punishment, which may perhaps in fome fort be
termed Jatisfaction performed to the Law, it being
the payment of the whole in the obligation; for up-
on defeilance of paying the debt of duty and obe-
dience, what more is required of the debt of penalty
and fuffering to be paid, than death in its full lati-
tude, temporal, fpiritual, and Eternal? fo that in
this respect 'tis no error to call it fatisfaction; but if
Parti offense, we ſpeak of a compleat fatisfaction made to the party offended,
it must be granted that none but the only Son of God did, or
could give it; thus for the first great impediment pretended in
regard of the Subject. Or
Satisfactio legi prestita.
Perfolutio totius quod eft in
obligatione.
Debitum officii.
Debitumfuppli cii.
ส
2.
2. It is because there is a poffibility of freedom from the Pri-
fon of Hell; and then this mult be either by Covenant and Com-
pact, which whoever affirms, proferat tabulas; for 'tis fan: y,not
faith which believeth any fuch thing without the written Word.
"Or by commutation; and what place for ſuch a fancy? Is any ſo
abfurd as to think there are any in Hell who belong to God,and in
Heaven who belong to the Divel? that there thould be matter for
fuch a Chimera, fuch a ftrange fiction? Or by force, and what
were this but to over-power Omnipotency? Or by fraud, and
what were this but to out-wit Divine Wifdome, and to put a trick
upon him whofe undertanding is infinite: Or by a price paid,
and what is it that offending man can lay down as a fufficient
compenfation or fatisfaction to an offended God, who is infinite,
for
Serm. 26.
64°
Of Hell
for the injury done unto him, which God could accept of, is hard 1 Sam.2.25.
Godw. Rom.
to fancy; and woful experience (if nothing elfe will) may con- Antiq. 1.1.
vince vain man, that 'tis impoffible to procure. Or by manu-Sect. 21.6.
miffion; now this doth belong only to obedient fervants, not Ephef. 5. 6..
to children of difobedience. Or,
3. The impediment is becauſe there is an impoffibility in re- Ex parte fubjcēti
gard of the fubject (as is pretended) of undergoing torments
of an eternal duration by a finite creature; and
therefore all the Hell, Socinians, &c. grant, is Socinus, Racov. Cat, Crel-
Annihilation, by reafon 'tis laid, The wicked fhall lius, Bidle, Richardfon,
be deftroyed. But to remove this remem-
>
ber
&.c.
2 Theff. 1. 8, 9.
(1.) The fame infinite power of God which preferves An-
gels and men vellels of mercy, to the glorifying of his grace, Rom.9.22,23.
can preferve Devils and wicked men veffels of wrath, to the
glorifying of his juftice; and God will do fo, by reaſon his
mercy cannot contradict his juſtice and truth; Christ who at
the last day will judge others for unmercifulneſs, beſt knows
what it is to be merciful; and it concernes
and it concernes us to credit the
verity of his fentence in my Text, though upon harkening to
the ſhallow reaſonings of fleſh and blood we may be apt to
apprehend ſeverity in it: but as Gregory fayes truly, He that
cannot find out a reafon of Gods doings, may easily finde in
himself areaſon why he cannot finde it out.
(2.) The destruction mention'd, is rather in a continual fieri,
than in facto eſſe, in a perpetual doing, never finally done;
the living of the w cked in hell, is a dying life, and their dy-
ing is a living death; one arme of Gods power is al-
wayes bearing up what, the other is alwayes beating
down.
(3.) They shall be destroyed in a moral, not in a natural
fenfe; a man that is dead in Law, may live a natural life, but
is deprived of that which before was due to him; the wicked
have their bngs in hell, but are deprived of all that which
makes to their well-beings; fequeftred from the fruition of God,
and all comfort with him, who is the Fountain of life; inſtead
of which they cannot be freed from all that tends to their ill-
beings. Chrift fayes exprefly, they must depart
verlafting fire, and everlasting puniſhment
into e--
therefore
cer
642
Serm. 26.
Of Hell.
certainly not to be annihilated, but to abide and remain in tor-
ment. For
Non calis nulla funt prædi-
cata.
be
οι
[1. He that thall be everlastingly punished, muft needs re-
main in being everlastingly; his puniſhment can-
not continue when he is not; he that hath an end,
cannot be punished without end after he ceafeth to
; fo that if the wicked fhould be annihilated,
or abfolutely deſtroyed, and deprived of being,
then nothing fhould be tormented with the never-
dying worm; (if the worm dye not, it must live
in fome fubject) and nothing should dwell in
unquenchable fire, as the Scripture affirms there fhall.
gain,
επί
Ejus quod falfum est willa
poteft effe fcientia.
ON EST TO JUST OF BATI Sands,
i. e. as öv. Ut Philopen.
in Arift.
ἔπ
Mat.8.12.
Revel. 9. 6.
A-
[ 2.] Men as well as Devils , may have their effence and
being eternally preferved, and yet not inherit eternal life, but
remain in a moral condition of eternal death; for eternal life
promis'd and purchas'd in Scripture does not only note our
physical or natural being in life, but chiefly our moral well-be-
ing in bliß and happineß; and therefore eternal death does
not deny wicked men being naturally alive, but their being
morally alive; they live indeed, but miferably, in a conditi
on abfent from all comfortable good, prefent with all evil;
there thall be weeping and wailing, and gwashing of teeth for e-
ver; therefore there fhall fome be who fhall fo weep,
weep, &c.
and they are the wicked that ſhall ftill remain in theſe remain-
ing torments beyond expreffion, which are called the Second
death; not that this death is a confmption of their perfons, an
abfolute wafting of their fubftances, as to the continuance of
their beings (for though they feek to have their beings deftroy-
ed, yet they fhall not finde their defire accomplish-
ed) yet as 'tis faid of Roger Bishop of Salisbury
in King Stephens time (he would not have lived
(that life in Priſon) yet could not dye; they would
be annihilated and cannot) but this which is the
worst death, is a deprivation of all the comfortable
good of life natural, fpiritual, and eternal, with
an infliction of the greatest evil, the wicked are then
Supported and capacitated to lie groaning under for e-
Vivere nolucrit, mori nefcie-
rit.
Nulla mejor aut pejor mors
quam ubi non moritur.mors,
Aug.
ver.
Thus
,
Serm.26.
643
Of Hell.
Thus for the Confirmation of the Point, wherein we have
had likewife (imply'd ) a confutation of the moſt confi-
derable Adverfaries to this infallible Doctrine of Hell, there re-
mains
III. A fhort Application to be enlarged in your meditati- III Appli
ons; learn hence,
cation.
I.
1. To feare fin, and its fad confequent, Hell; the clear evi-
dence of an eternity and extremity of hell-tortures, ſhould ſtir
up in us an holy affection of fearing God, and being affraid
(by reafon we are guilty) of eternal vengeance; the truth is,
we thould be fo afraid of fin and hell, as to be afraid of no-
thing elfe, if we would copy out in our practice, the Leffon
Chriſt commands; viz. Fear not them which can kill the bo- Mar 10.28.
dy, but are not able to kill the foul, but rather feare him who
is able to destroy both foul and body in hell; yea, I fay unto
you, Fear him; Chrift repeats his precept, that it may not be Luke 12.5.
forgotten; an urgent neceffity lies upon us to pass the time of
I
Feanes Schol.
& Practic, Dis
our fojourning here in feare; we mult work out our own falva- 1 Pet. 1. 17.
tion in feare and trembling; we may, we ought to feare the Phil.2. 12.
pain of losing the fight of Jehovahs bleffed face and favour; for
this is a filial affection confiftent with the greatest love; he that
truly loves God, will folicitonfly fear nothing fo much as to dif- Res eft foliciti
pleaſe and lofe him. Yea, and (though we may not with an ir- plena timoris
ration!, or felvish, uneffectual, flavish fear, (which dishonour- Amor.
God) feare the pain of fenfe; yet) becauſe hell-torments are
fuch extream and eternal violations of the Primitive integrity
of our nature, we may and ought alfo with a rational fear to be
afraid of the pain of fenfe, but not immoderately and immea-
fureably more than we are afraid of fin, which is a worfe evil
in its own nature, than hell it fe'f; for all the evil that is in
hell, doth arife from fin as the mother of it. Oh! if we (hould
but hear the bitter complaints of thofe fuffering in Hell for
their fin, I need not then (I might hope) perfwade the ftout-
eft to be afraid of fin and hell; for our eares would even tingle,
our hearts tremble, our blood curdle, and our fpirits as it were
congeal to yce, at the noife of their moft horrible lamentations.
Learn,
2, To
644
Serm. 26:
Of Hell.
John 15.4.5.
2. 2. To flee speedily from fin by real Repentance; having this
warning to fe from the wrath to come, which will inevitably
feize upon impenitent finners; Oh ! let's all learn of our Saviour
and Judge, from this confideration, to bring forth fruits meet
Mat: 3.7,8,12. for Repentance; his reafon is in effect the fame with this Doctrine;
viz. Every fruitleß Tree is caft into the fire unquenchable fire; yet
of our felves we can bring forth 10 acceptable fruit, till we be
ingraffed into Chrift the true Vine: Oh! let's then labour to ſee,
and be truly forrowful for all our fins! and pray, Lord, Turn thou
us, and we shall be turned from all our fins, and accept of a
whole Chrift for our only Lord and Saviour, oh!fith we cannot
wash our hands in innocency, lets be washing them daily in
the tears of true penitency; let's go to the Fountain open'd to
wash in for fin,and for uncleanneß,that we may not be caft into
Rev. 20. 10. the River and Lake of fire and brimstone; Oh! let's now
bathe our fouls in the blood of Chrift, that everlasting burnings
may not hereafter feize upon us. Hence Learn,
Jer. 31.18.
Zach.13.1.
Ifa.30.ult.
14,15.21.8.
3.
2 Cor. 5.11.
Hebr. 13. 17.
Pfal.9. 17.
3. Not to blame Gospel-Minifters for preaching of terrors: hereby
they would ftave us off from running head-long into Hell,and bring"
us to repentance, that we may not be caft into that prifon, where
there is no place for repentance: Knowing the terrors of the Lord
we perfwade men in love to their precious fouls we are bound
(being affured we must give an account) to awake our hearers,
left they forget God and be turned into hell: we dare not betray
your precious fouls to gratifie you at prefent, and indulge you in
your fins; as the Apoſtle ſays, We must not for meat dc-
Rom. 14. 15. troy the work of God; for preferment, favour or reſpect from
20. you at present; we dare not fuffer your immortal fouls to periſh
without warning; oh friends, be not angry with us the Embaf-
fadours of Jefus Chrift, when we fee any of you haftning down
the broad way which leads to Hell, (as fure as we are here now)
if we then cry fire ! fire! to bring you back. You have no more
reafon to think us your enemies for this warning of you, and
telling you the truth in love, than any of your children have
to think the moft dear and tender Parents amongst you, were
their enemies when feeing them (through carelessneffe) ready
to fall into fire or water,they should cry out, oh! take heed
Children!
Gal.4.16.
Serm. 26.
645
Of Hell.
Children, or you are irrecoverably loſt.
Learn, !
Pfal.
&
4.
·37. 1, 2
37.
9. 17.
Prov.24 20.
4. Not to grudge finners their portion in this World: Davids
advice thould be our practice, enforced from this very Do-
Arine; viz. Not to fret our felves at evil doers, nor to be en-
vins against the workers of iniquity; for they shall foon be
cut down as the graffe; they fhall be turned into Hell; their
foolith profperity will deftroy them, their candle fhall be put
out, and that in a fnuff which will never ceafe ftinking, why
then thould we be offended at their profperity here, who are re-
ferved to an extremity and eternity of torment hereafter ! it
is a groffe mistake to call the proud happy, or to think the
godly most miferable, becauſe they are here fometimes a lit- Cor.15.13.19
tle under a cloud. The Pfalmift was tempted to it, but the
knowledge of this Doctrine in the Sanctuary, did foon recti- Pl.73.3.18,19
fie his judgement,and made him conclude that God had ſet them
Mal. 3.15.
in flippery places to be cast down into deftruction, and utterly Job 20. 6, 7.
confumed with terrors, and perish for ever; we had more need
to pity than repine at our wicked Neighbours, having their Mat.19.24.
good things here: when we confider how hard a matter 'tis to with Luke 16.
have good things here with Dives,and with Lazarus too hereafter
in Abrahams bofome. Learn,
5.
254
5. Laftly, To admire, and be greatly affected with the fu-
perlative love of Chrift in undergoing that punishment in our
tead, (if we will receive him for our Lord and Saviour
which will be extream and eternal torment to all that do refufe Mat. 1o, 14ì
him. And if he be Judge, they who receive not his Embaf- 15.39, 40.
fadors in his Name, are of that number: Oh! who would
not then kiẞ the Son, that believe the wrath of God will in-
Alict theſe eternal torments.Oh! Chriftians! ( fuch I with we
may all be in deed and truth) let's bleß and kiſſe this bleffed Pfal.2.12;
Son of God, that bare for us this infupportable wrath, even Colof.2.15.
Jefus which delivered us from the wrath to come, and trim-Hofea 13. 14.
phed over principalities, and over the Grave and Hell; the 1 Cor. 15. 549
greatneffe of the damnation we are expofed to by nature, doth
greaten the falvation purchaſed by grace! Oh! blessed Fefus Mac.23.14.
thou waft curfed here, and tafted'ft the death that was accur-Gal.3.13.
Oooo
!
1 Thef.1.10.
Hebr.2.3.
fed; Hebr.2.9.
550
646
Serm. 26
Of Hell.
Rom 8...
Mark 3. 29. and from judgement,
for it
Ifa. 53. 5, 7,8. Jed; even this in thy fentence; thou waft bruised, afflicted,
and broken of God for us; but thou was taken from Prifon,
and everlasting condemnation ;
was not poffible that Thon shouldft be helden of any pains;
that though every Believer fhall fee a Temporal, yet
Shall he never fee Eternal Death but inherit Eternal
with Heb. 6.2.
& 5.9.
Acts 2. 24.
Pfal.116.3.
Joha 8.51.
fo
Lifé.
石​の​の​の​の​お​のののの​の​の​の
​OF
90
Serm.27.
647
五
​OF
HEAVEN.
MATTH. 25. 34.
Come ye bleſſed of my Father, inherit the King-
dome prepared for you from the foundation of the
world.
HE Deſcription of Heaven is a work fitter
for an Aaron the High Prieft of the Moft
High, when upon Mount Hor he is ftrip-
pig himself of the vile body of fin; or for
a Mefes when on the top of Nebo, after a
Pisgah profpect* (as the Jews comment) he
died at the *kifs of God, refunding that
*breath of life, and expiring his foul into
the bofome of God, Nay, more fit to be defcribed by a pen
taken from the Wing of a Cherubim, than the ftammering
tongue of any mortal man. For whoever attempts to speak of
an heavenly ſtate whi e himself is on earth, his difcourfes of
that, muſt needs be like the dark dreams and imaginations of a
00002
child
* Deut. 34. $.
*
*
Cant.1.2.
Gen.2.7.
648
Serm.27.
Of Heaven.
*quot μèv ob-
Iga μédes T
πατρίδΘ.
Dio. Laer.
child concerning the affaires of this world, while it felf is yet
fwadled and cradled in the womb. Yet difcourfes of Heaven
were never more feaſonable upon earth. When Anaxagoras
was accufed as not ftudying Politicks for his Countryes good,
he replied, I have a very great care of my Country, pointing
up to heaven; if ever Chriftians had caufe to make all honeft
hafte to heaven, 'tis in a finful and a perverſe generation; when
the waters cover the earth, whether thould a Dove-like foul fly,
but to the Ark of God? when Gods judgements and his Aven-
gers of blood threaten us on every hand, what City of refuge
can we run to but the Sanctuary of God? when we know not
how foon the members of Chrifts body in conformity to their
Head, may be called to fwear drops of blood; 'tis wisdom for
us with our bitter hearbs to keep the Passover, and to think on
* Luke 22. 12. that * large upper Roome, wherein we may be Featted at the
Supper of the Lamb. Therefore with holy David when the
floods of ungodly men made him afraid, let us take the wings of
a Dove, fly away, and be at rest, in that defart of men, but
Paradife of God, while we meditate on theſe words, Come ye
Bleẞed, &c.
Pfal.18.4.
,
A little before the Text, you have fuch a divifion of this
world, as you ſhall never fee (as many divifions as there are)
till you come to judgement; a Herd of hairy, rough, fuftful
Goats on the left hand, which (like Pythagoras his fecond
number) are accurfed fór departing from unity, and have a
fharp fentence with the unprofitable fervant, * Cut him in fua-
* DinoTources der, and appoint him his portion with the hypocrites. But the
διχοτομήσει
fheep on the right hand, are all folded up in the arms of Chri,
Mat. 24. 51. Com ye bleẞed, c.
αυτόν.
!
In which words, you have
1. A Poffeffion,
2. The admiffion into that poffeffion.
In the Poffeffion,
1. The nature and qualification of it, it is a King-
dome.
2. The Preparation of it, From the foundation of the
World.
In the Admiffion,
19
*
1
I The
Serm 27.
649
Of Heaven.
1. The Title, and that is, Inheritance.
2. The Heirs, The bleffed of my Father.
3.
The formal Introduction, Come ye bl. ẞed of my Father, ix-
herit, &c.
First, The Poffeffion, and in that its nature and quality, it is
*
25
,
a Kingdome; * God is King of all the earth; the Lord reigns, *Pfal.47.7.
let the earth rejoyce, and the multitudes of Ifles be glad thereof; Pfal. 97. 1.
for no places ſo ſubject to tempeſts, inundations and changes
in the ayr and ftate, as they. Every creatute payes him allegi-
ance in the Kingdom of his power. But the Scepter of his
grace is ftretched out over Zian, he is King of Saints, who "Rev 14. 3.
are not only Subjects to his power, but his holy Will
being +Pfal.110.3.
*made willing in the day of his power. But yet the feeds of Re-
bellion are in their hearts; but when they enter the Kingdom
of his glory, they shall not only become perfect Subjects, buc
Kings and Conquerours over his and their enemies; Come en-
ter into this Kingdom prepared for you. Now in every King-
dom erected, there is fomething to be depofed, which they
are to be deveſted of, fomething to be impofed, which they are to
be invefted in.
*
*
cujus ingenium Ecclefiæ
Sacramentum.
First, Therefore to make way for this Kingdom, the black Re-
giment of errours, ignorance, and miſapprehenfion, ſhall be
disbanded; though all the Subjects of Chrifts Kingdom here,
are freed from damnable herefies, and recovered from the ab- * Pet. 2. 1.
folute dominion of the Prince of darkness, yet they are fub-
ject to fuch errours and mistakes, as may make them trouble-
fome not only to the Church of God, but to the
world. Tertullian Montanizeth, Cyprian rebapti-
zeth, and* Origen brings others from thofe errors
himself fell into, as he did Saint Ambrose from
the Valentinian Herefie, to the Orthodox faith. HS ↑ Exxxnorastus og-
But theſe and all other fhadows on the minds of Dodotias, wegstideTOU XÓ-
Saints fhall vanifh, when the morning fhall ap- 2. Eufeb. Hift. Eccl.lib..
pear as the darkness of the night is routed by the 6. c. 13.
rifing Sun. All thofe groundiefs fcruples that now
gravel tender hearts; and whatever offends, all
*
be gathered cut of this Kingdome. All laborious
ftudies, Controverfies, and Polemical Difputati-
ons, fhall then have a final determination. All fub-
*
tile
εκκλησιαστικῆς
Mat. 13.41.
650
Serm. 27.
Of Heaven.
*A&. 9. 18.
*Job 41.15.
and 31.
* Jer. 13.13.
*
*
3
tile diftinctions, Jefuitical æquivocations and evaſions (the ufual
masks, and genuine Vermilion of that Scarlet whore, whereby to
render the fowleft actions fpecious to the eye of the world)fhall be
* Пpogonais. then ſwept away as a Refuge of lyes, Death will be the molting
time to deplume men of all thofe phantaftick opinions, and
Mercurian fancies, which they now wing their heads withal
all thoſe.* Scales of ignorance wherein they pride themfelves
as the Leviathan, and fling the world into ftuations, fhall then
drop off their eyes; their Leopards fpots
and Ethiopian
skins contracted by too hot a Sun, and too open a converfe
with the profperities of this world, fhall be taken off. And
though now upon our eyelids fits the very shadow of death, yet
there the meaneft understanding fhall confute the ignorant
determinations of a whole Sanedrim of Rabbi's, and look
down upon all the grandure of Humane Policies, and
re:fons of State, with as fcornful an eye as we now
look up with to the meanest Cobweb in our Win-
dows.
Job 16.16.
*
2. All that turbulent Rout of affections fhall be caſhiered;
as all thoſe clouds of ignorance fhall be blown over, ſo all that
thunder and lightning of paffion which they involve and travel
with, thall pass away. All thofe furious waves which now ebb
and flow in mens hearts, according to the various and lunatick
impreffions of worldly interefts and imaginations, which make
men ſtorm like the winds, rage like the Seas, and foame forth
their own shame, fhall be reduced to a calm; theſe
murmuring Gadarens, and their fwiniſh_luſts ſhall
olus fis affectuum tuorum be buried in a dead fea. We fhall hold all thefe
Neirimb. de
de arte volun.
winds in our fists, and theſe waves in the hollow
of our hands. All thoſe peevish, fiery Policicks
Écclefiafticks, and blinders of natural confcience,
wherewith men fting one another in thefe dayes of
fin, fhall be eternally extinguished; thofe muti-
nous commotions of fpirits, which now dethrone jugement,
and confcience in mens breafts (and therefore enforce judge-
ment-feats without them to be fet up) fhall be as calmly fub-
dued, as the Sun puts out the fire; thunders, lightnings, pe-
filences, earth-quakes, fhake not the world fo much, as mnes
paffions. The pride and envy of a Cæfar and a Pompey, were
* Prov 30. 4.
Ifa. 40. 12.
>
able
Serm. 27.
651
Of Heaven.
Tum finiuntur ifte ne-
ceffitates quum vincuntur il-
and le cupiditates. Aug. in E-
Rom. 8. 37.
pifto. 70.
mvn.
able to enroll three hundred thouſand Heads in the
duft. The impetuous motions of theſe luftful affe-
Aions, breed thofe miferable neceffities men talk
of; but as Augustine fayes, thofe neceffities
will be ended, when thefe lufts are conquered;
then men will be * more than conquerǝurs ;
fhall be able to conquer themfelves, their pallions,
which Victors themſelves obtain not to do here.
Men are now like bruits, ftaked down to particular
intereſts, humours and lufts; but then, and not till
then,
free-will it felf fhall take up its freedom
and all thoſe Wills of the flesh, fhall have a total
*
and final circumcifion, when this eighth day, and
great Sabbath of the Saints is come.
*
3. The whole body of bodily infirmities fhall be
ſhaked off. So long as the foul weareth the body,ic
*
*
* Liberum a bitrium erit li-
berarum. Aug.
Ephef. 2 3. JENÍμATA
σαρκός.
7 (
1773
גרנה
carries an Almanack about it, by vertue of thoſe paf eras. Jamb. in vi,
fions which button foul and body together, and Pyth.
convey its diftempers to the mind; and the foul on
the other hand, as primarily affected with fin, as a
rufty ſword infects the fcabbard; but when the body
call'd the fheath of the foul by the Prophet Dan:- Chap. 7. 15.
* »
el, fhall drop off the foul like the flaming vagina.
fword or Cherubim rather, fhall enter into the Pa-Gen. 3. 24
radife of God. How long is the foul, that Candle *Prov. 20. 27.
of the Lord, in the dark Lanthorn of the body,ere it
fhine at all? and when it begins to flame forth, the
Lanthorn burnes; one feaverith distemper or other
comes, and that is raked up as a fpark in its afhes.
That great Publ can of time,Sleep, what an Excife Sen de brev.vi.
upon cultom hath it out of our lives? and our bel- * Venter vita Charybdis.
lies are the graves of a great part of our days;
meats for the belly, and the belly for meats, but God
fhall destroy both it and them; that is, as to their pre-
fert ufe* As in a Ship, all the Mafts, Sails, Poop
and Sterne abide when in the Haven, as they were
in the Voyage, fo all the Tackling of the body may
remain in heaven, Elijah dropped his Mantle,none
of his cloaths; fo the loofer humeurs, dull phlegm,
*
But
and
*i1 Cor. 6.13. quoad u-
fum.
in carina prora puppif-
que, &c. Tertul de Refur
ret
Éça
Serm. 27.
Of Heaven.
and
and melancholy, which clog us with indifpofitions
★
* omdoßagsis. make us heavy-hearted, and du'l-fpirited in holy duties,
Antor. Capu- fhall be all drawn off, and then we fhall ferve Cod without any
κάρδιοι. laffitude, fainting or tedioufrefs; Heavine may ex-
dure for this night, but joy comet's in that morning, when
with the Sun, we shall rejoyce as a Gyant, to runne our
Pfal.Sept. 4 2.
Pfal.30.5.
*Pfal. 19. 5.
* Jude 6.
*Rev. 20.3.
*
race.
★
*
*
>
4. All that Legion of fowle fpirits, with their armoury of
tentations, fhall be confined for ever in their chaines of dark-
reß; the Prince of this world fhall be depofed when this King-
dom taketh place; the great old Serpent cast into the bottom-
leffe pit. No Serpent fhall hils in that Parad fe. And though
Job 7. 1. all this world, the fcene of his tentations, fhould remain af-
whether.70 ter its purifying by fire, and all creatures as mans fervants be
cloathed with a better Livery, when their Matter is advanced;
yet they could no more faſten a tentation on a Saint in glory
then you can now ſhoot an arrow into the heart of the Sun.
Though Satan and the world are now alwayes nibling at a Chri-
ftians heels, that as many ejaculations as the foul hath to God,
it finds as many injections from the Devil, yet the God of peace
Rom.16.20. will then finally bruise Satan under their feet. The ground that
now Lords it over men, and is the Lordship,not the man, and
plows up his heart with careful folicitudes, and cafts is furrows,
and wrinckles in his face, fhall never give Thornes and Thiftles
to his eyes more; but he fhall be able to ferve God without a-
*
* 1 Cor. 7.35. ny Vellications, Convulfions, Cramps or Distractions
ο περισσος ως.
Rev. 19. 8.
from the fowre Fermentations of the Flesh and the
World.
Secondly, As thefe enemies fhall be depofed and diſappear; 10
there is fomething to be fuper-induced, in order to the confum-
mation of this happineſs.
*
*
1. Therefore all the Subjects of this State, fhall be cloa-
thed with long white Robes, which is the righteousneß of the
*Pfal.110.3. Saints; they fhall be in the beauties of holineß, from the very
womb and first opening of that morning; every infant-grace
fhall then have its adolefcence into a perfect man, and to the mea-
fure of the ftature of the fulneß of Chrift. Here is imperfecti-
intermiffion, and remiffion in our devotions of the high-
eft elevation. David himself when his heart was moft ftrung
Ephef. 4. 13.
on,
:
with
Serm. 27.
653
Of Heaven.
*
*
x
*
*
-Poftraסלא
Rev.5.13.
guinis.
with Divine affections, and in the belt tune, yet he had his
Cadences. His Hallelujahs, and higheft ftraines of praife, &hop.oftr₂-
came off with Saleh, a Proftration of voice, and an affecti- vit. Buxt.
onate pauke, but in that Quire of fouls once entered the ho- * Sanftum fan-
ly of holies, fhall fing, Bleffing, and glory, and honour, and&torum.
power, to him that fits on the Throne, and the Lamb for ever
and ever, with an Amen Hallelujah, with the moft diften-
ded faculties and intentions of foul to all eternity, in that
houſe of praiſes, and at the Marriage Supper of the Lamb. Rev.19. 4.
Here every Chriftian hath his Garments made white in the xhan mui
blood of the Lamb, being juftified from his iniquities by Faith Hebræis domus
in Jefus; but when they fhall be tranflated to that Mountain of nuptialisdicitur
Bliss, their faces fhall appear as the Sun, and their Gar- candore fan-
ments of light as the top of Lebanon, fhall fhine as white as Rev. 7. 14.
Snow. Here like poor common Souldiers, fome get one piece Mat. 17.2.
of Armour, others another, one is skilled at one weapon, o- Mark 9.2..
thers at another; Fob gets a Helmet of Patience, David a Candore nivis.
Girdle of Truth on his Loynes, and Peter a Shield of Faith, af-
ter they had been trained up to the ufe of them in many com-
bates; but there every one thall have put upon him, the whole
Armour of Light, not to fight but triumph in; for * God
will be to them all in all: and the Sun himself being
Shield, Sanctuary, and holy temple of his holy ones;
the cloathing of his Saints; all fublunary glories, like
half-mooned honours, fhall be under their feet, but an afterifm
and Crown of everlafting Righteoufnefs fhall be upon their
heads.
X
*
*
*
*
*
*
*
*Rom.13.13.
* 1 Cor.15.28.
*
their
yea,
your
*
pfal. 43. 11.
*Rev. 21.22.
Rev. 12. I.
* Rev. 7.
*
*
*
1
1
Kings 6.33.
2. As they shall have this Royal Apparel when they enter
into this Kingdome as their Robes, fo they fhall have the r
palms in their hands; the doores of the holy of kolies were
made of Olive Trees, Palms, Cherubims, and open flowers car-
ved on them, which fignified that abfolute Peace, compleat 1 Pet. I. 4.
Victory, Angelical felicity, and an incorruptible Crown of Pax est traa-
glory, that never fadeth away, to be their inheritance that en- quillitas_ordi-
ter into that place. There is no worm in the fruit of this Para-is.Aug.de civ.
dife, but tranquil order in the foul, the fruit o right suf-Ordina a re-
Dei 191. 14.
neß here being peace, and the effect of it joy and affurance for quics appeti-
ever; Surely there where we fhall be jorned to the Lord, and tionum," &c.
become one Spirit, his mind and will perfectly taking place in *Ifa.32.17.
I Cor.6.17.
*
*
*
PPPP
us;
a
654
Serm. 27.
Of Heaven.
* Ifa. 48.18.
Lev. 23.40.
*
us; our peace will be as a River, when our righteousneß fhall
be as the waves of the Sea. No reflections upon fins or for-
rows paſs'd with bitterneſs of ſpirit, as now we have in our
greatest Triumphs and feftivities, as the Jews in their Feafts of
Tabernacles, had their willow boughs among their Palmes,
while they remembred the dangers they paffed in the Wilderness
on their Feſtival Revolutions, but every review (if actual felici-
ty can polfibly give way to it) will only widen and dilate the
* Si quæris de
foul for a more ample fruition of the preſent ftate, even * that
vifione Dei qua- peace of God which paffeth all understanding. So that as An-
lis est actio aut gustine fayes, if you ask what this enjoyment is of God, what
quies potius ut kind of action, or rather reft ? to ſpeak truth, I know
not; and no wonder when that which is enjoyed here*
containes more than
any underſtanding can
rerum di cam,
vefcio. Deciv.
22.29.
* Phil.4. 7.
περέχει απάνε
ra 181.
*Gen. 15. 1.
Etiam curio
Stas fatietur.
Anfelm.
hend.
compre-
→
3. To make up the Kingdom there must be a Crown, and fo
there is; but this Crown is the King himself; here the King
of glory enters in at our everlafting gates, but there we fhall en-
ter in to the King of glory; I am thy exceeding
great Reward. But there are three wreaths in this
Crown.
1. God as confidered the object of Vifion, the Chryſtal O-
cean of all Truth; and there we ſhall be able to read every
truth in the Original, and fee it in him as our faces in a glafs;
not only thoſe truths that are fo mainly conducing to our hap-
pinefs, but thoſe more fpeculative to the fatisfaction of cu-
riofity it felf. Luther difcourfing at Supper the night before he
died, faid, That as Adam after his fleep knew his Wife to be
bone of his bone, and call'd all the Creatures by their names;
fo after we shall awake, we shall not only b: Satisfied with
* Pfal.17.15. Gods image, but fhall know one another; yea, all things to
be known; Philofophy will then be rot a dead contemplation,
but a meditation of life; and every idiot now, fhall then have
the collection, and pure extract of all the notions in the world,
while the book of life lies open and legible before his face,
the idea's, and Reprefentations of all beings in God the Father,
the mirrors of all grace and truth in Jefus Chrift, the beauty
of all delights and fweetneffes imaginable in the holy Spirit,
and all there in all, and all in one, with infinite variety in u-
nicy
Serm.27.
655
Of Heaven.
*
*
eje
>
King. 8. 10,
1 1
11.
* Exod.33.20.
Rev.2. 28.
*
*
nity tranfcendent to all imaginable reflections of glory. But
who of us dark creatures can bear this inacceffible light? and *os Ti
therefore he * appeared in the Temple in Divine darkneſs, all tap vuxna-
τῶν νυκτε
the pureft light in the world being but a fhadow of God. If an δων όμματα
idolatrous Temple of Diana's was fo bright, that the door- dség-
20,&c. Arif.
keepers cryed always to them that entred in, Take heed to your
eyes, 'tis difficult to imagine how even an immor:al ⋆
fhould fee him and live. Therefore to him that overcomes
he will give the morning ftarre, a *
light to ftrengthen the eye Lumen con-
to behold this glory, as all the Starres can look upon the Sun; fortans uti
we ſhall then not only have all the Riddles of providence un- Scholastici lo-
folded, feeing how one Politician was uſed to crack anothers
Crown, and one Serpent broke the head of another; but the
glorious Majefty of God fhall be reflected to us in the all-glo-
rious body of Jefus Chrift as the rain-bow about the Throne; Rev.4.3.
nay, fome think the very Angels fhall affume aery bodies to feed
the eyes of the Saints with all, and to be in a nearer capacity of
converfing with them. Yea, Saint Auguftine fayes, we thall fee De civit. Dei,
God in his Saints and their glorious actings, as well, and as mani-lib. 22. c. 29.
feltly as we now fee mens bodies in the vital actions of the
bodies.
quuntur.
2. The next wreath in this Crown, is the perception of Di-
vine goodneſs to the fatisfaction of our love as all other delires;
this is the great Sabbath of loves, and the foul like a Phenix
ſhall lie down in a bed of Spices, and live like a Salamander in * Cant. 8. 6.
thoſe * Coals of Juniper, defiring exftatically to be in its beſt
felf, and archetypon God himself. But who of us can dwell Ifa.33.14.
with devouring flames? who of us can lie down with everlasting
burnings? even the love wherewith God loveth himfelf, and
loveth his Saints; but then we ſhall find his love ftrengthening of
us to love him with his own love; and thefe dull earthly hearts
of ours by beholding of that Sun, fhall be converted into fixed
Stars, reflecting back his own glory; we fhall then feel the
ſweetneſs of Gods Electing love from all eternity; the love of
our bleffed Jefus, which was stronger than death; yea,
ſhall then enjoy the Spirit of love, who is love it felf, and
whofe loving-kindneß is better than life. And as one fayes sicnt ferrum
of Paul, that as Iron put into the fire becomes all fire, ſo Paul immiſſum in ig◄
enflamed with charity and love, becomes altogether love. If nem totum fit
*
*
PPPP 2
we
the
* Cant.8.6.
*
I John 4.8.
* Pfal.63.3.
4
656
Serm.27.
Of Heaven,
The Philofophers fay the reafon of the Irons cleaving to the
lignis, fic Pau-
Lus accenfus
Loadſtone fo conftantly, is because the pores of both bodies
charitate totus are alike, and fo there are effluxes and emanations that flide
fit charitas. through them, and unite them together; now this will be the
magnetism of heaven, that our wills fhall perfectly fall in
with the Divine Will, and nothing feem good to us, but what is
good in Gods efteem, fo that we shall then need no threat-
nings to drive us, nor promifes to lead us; but Divine good-
nefs will fo perfectly attract us, that we fhall be naturalized to
God and goodness, and be no more able to turn off from that in-
effable fweetness, than the Loadſtone is to convert it felf to the
Welt.
Micubi.
Archimed.
*
*
2
3. The laft wreath is the refult of both the former; from
vifion and fruition of infinite truth and goodneſs, reflected in
the Center of the foul, fprings up delight to all eternity;
* Gaudium de Heaven is nothing but the joy of truth. After a tedious Rack-
veritate. Aug. ing of our braines on a knotty probleme, if we diſcover any ſa-
tisfaction, with what an exultancy do we break out into the
"Buena fugna. Mathematicians phrafe, I have found, I have found, what
I a long time studied for. What joy will it be then, to fee e-
very truth in God as our faces in a glafs, without all ftudying?
for the joyes of heaven are therefore oftner compared to drink,
than meat in Scripture, becauſe there is no labour in chewing
upon them, nor any diminution of them but they ilide in
fmoothly, and fully replenish the foul with delight, the plea-
fures of fenfe are fhort, no longer than the Ofophagus, a
*glib swallow, a grateful hogough; but there the quire of Divine
powers fhall be fixed in an everlafting fruition of eternal felici-
in Dio. Laer. ties. Now the Saints may have fome fits of that oy, but then
Suavis bora they fhall have their fill. Now they have many a fweet houre,
but a fhort one, but then joy fhall be a ftanding dish, and we
fhall be (atisfied with the fatness of Gods house. Now their
memories are flippery, but then there fhall be an actual fenfa-
Concupifcibile tion of Divine joyes continually, when we fhall fee God face
repl·bi ur fonte to face, the concupifcible part fhail be filled with a Foun
jittie, rafe- tain of righteoufnefs, the irafcible with perpetual tranquillity.
bile perpetu de We shall come within the verge of Gods own happiness, when
tranquillitate,
we shall enter into our afters joy, when we fhall joy more
in his happineſs, than in our own; there fhail be joy upon joy,
*Aid vn-
εις κι άοκλη
cia. Aristip.
brevis mora.
Bern.
* Pla. 36. 8.
Bern.
* Mat. 25.21.
*
joy
Serm 27.
657
Of Heaven.
*
*
* Gaudium fuper gaudium,
gaudium vincens omne gau-
dium, gaudium extra quod
non eft gaudium. Aug. de
civ.
civ. 22.
*
Vacabimus & videbimus,
videbimus & amabimus, a-
mabimus &laudabimus, in
fine fine fine. Aug.deciv.zz.
30.
* Gen, 2. 3.
* Revelat. 21. 25.
* Verſe 6.
joy above all joy, joy without which there is no
* We ſhall be perfectly at lealure for God,
Joy.
and fee him, we fhall fee him and love him, we
ſhall love him and praiſe him in the end without all
end; for as the feventh day had no evening
menti ned, and the New* Jerufalem hath no night;
its length, breadth, &c. all alike cubed for per-
petuity. And if ever we be happy, we must be affu-
red of the eternity of that ſtate; for elle, fear of the
fois doth leffen our joy, or elle we think it is perpe-
tual, and yet it is not, and fo we are miferable in
out ignorance and mistake; and as the joy of that
ftate is not leffened by future fears, fo neither by
paffed or prefent forrows, all tears being then to
be wiped from their eyes; and the view of their
neareft Relations in the bottomless Pit, fhall no more be an
allay to their joy, than if they faw fo many fish caught in a
Net; but they fhall rejoyce as well in the Juftice of God glori-
fied in the ruine of his incorrigible enemies, as in the glory of
his mercy in their own Salvation; all thoſe feeble affections
that are now fo ftrongly contracted to poor particulari-
ties, ſhall be divorced when
ſpouſed to thofe dilated joyes in the
ty.
*
once We come
But yet there are two acceffary Coronets we
Crown of happiness as compleaters of it.
* Revelations 21.
to be E-
Immenfe De
may add to this
1. When the bodies of the Saints fhall be re-united to their
fouls, there fhall be an acceffion of joy; as the Schooles fay,
4.
The body must have its dowry, ere it be Efpoufed to Chrift. If * Referente
the vile body of an ambitious and imperious* Alexander, had Qu. Curtio,
fuch a crafis and temperament, that it gave a perfume to the
ayr when he was dead, doublefs thofe that have conquer'd the
world, and are to triumph for ever in the world to come, their
very bodies fhall give (as the flowers of that Paradife) a very
fragrant fmell, being members of the body of Chrift, whofe vc-
ry crucified body was an * offering of a tweet (m:lling favour Eph. 5.21
unto God. Anfelme tells us, the bodies of Saints fhall be fo
endued with ftrength, that they will be able to remove the
whole earth with one touch of their foot, when on the contra-
TY,.
658
Serm. 27.
Of Heaven.
L
*1 Cor.15.44°
dita.
*
*
>
ry the wicked shall be fo weakened by fin and wrath, that they
thall not be able to amove a very worm from feeding upon
*Ezek. 32.27. their eyes; and the Prophet fayes, that Meshech and Tubal
are gone down to hell with their Weapons of War, and they
have laid their Swords under their heads but their iniquities
fhall be upon their bones, though they have been the terrour of
the mighty in the Land of the living. But the bo ies of the
Saints fhall be spiritual bodies; that is, every way fubje&t to
Spiritui fub- the motions and defires of the foul, full of agility; as Maa-
rius fayes, God made not man wings as birds, though his Neft
-be above the Stars, becaufe after the Refurrection, he fhould
*Carnem An-, have in Tertullians Phrafe *Angelified flesh; and as the Apo-
gelificatam; de
fle fayes*, In a moment we shall be all fnatched, and chang
ed in the twinckiing of an eye to meet the Lord; there fhall
be fuch agility of body, and nimble collection of the parts,
52. av arouw that the body fhall be no more liable to a ftroke or a wound,
than the ayr, or the heavens, or the Sun it felf. And as the
foul now drinks in dark informations, obfcure apprehenſions,
and cloudy notions by the corporeal fenfes, thoſe painted Win-
dows of thefe Houfes of clay; yet when the foul is become a
Veſſel repleniſhed with immortal and unspotted light, it will
tranfmit fuch rays into the very body, that it fhall hine as the
ftars, nay, as the glorious body of the Sun in the Firmament for
refur.
* 1 Thef.4.17.
and 1 Cor. 15.
Σ
elop
év
θαλμό.
* Dan. 12. 3.
Mat. 13. 43.
ever.
2. The fecond acceffory to this Crown, is the blissful focie-
ty of all the Saints and Angels about the Throne. In this life
it is the happineſs of true believers; that whether Paul, Apoll,
or Cephas, all their eloquence, learning, gifts, and graces,
they are all theirs for their benefit and fpiritual advantage. But
then, whether Prophets, or Apoftles (whofe imaginary rel-
liques fome go many a weary Pilgrimage to fee) all the Mar-
tyrs with their glorious fcarres of honour; nay, Angels, Che-
rubims, Seraphims, and all that bleffed Quire of Spirits, who'
have done them, while they were in dangers here, many an
invifible courtefie which they could never thank them for, they
*Heb. 1. 14. being miniftring fpirits fent forth to minifter for them who
Shall be heires of alvation; all theſe are theirs. If a Diagoras
when he faw h's three Sonnes crowned in one day at the Olym
pick games as Victors, died away while he was embracing them
*
>
for
Serm. 27.
659
Of Heaven.
*
*
for joy; and good old Simeon when he faw Chrift but in a bo-
dy fubject to the infirmities of our natures, and had him in his
armes, cried out, * Now Lord lettest thou thy fervant depart* Luk, 2. 29i
in peace, for my eyes have seen thy Salvation. What unfpea-
kable joy will it be to fee your Chriftian Friends and Relations;
to whom you have been inftrumental in their New Birth and
Regeneration, all Crowned in one day with an everlafting Dia-
dem of Blifs which never fhall decay. There fhall be no hy-
pocrite then for you to lofe your love upon, which is now the
great cooler of your charity, and keeps your affections in a
greater referve; but there none but true Eagles, and heaven-
born fouls will be able to look upon that Sun in glory; you
ſhall then rejoyce, that there are fo many pure fpirits able to
praife and love that God whom you could never yet, nor will
then be able to love and praife enough or as you defire.
When the glorious Angels begin their Hallelujahs, the Saints
fhall alfo joyn in one common Quire, they shall be joyful Pfal. 149,5.
in glory, and fing aloud upon their everlasting beds of rest.
Oh how the Arches of heaven will eccho, when the high prai-
fes of God fhall be in the mouths of fuch a Congregation! for
as when one eye moves, the other roles; and when one ſtring in
concord with another is ftruck,the other founds; fuch a blend and
fympathy of praifes fhall there be in that heavenly Chorus,
with these high founding Cymb. Is in moft flourishing expreffiors, Pfal.150.6.
and anthems upon the divine glory. If the Sun, Moon, and
Stars did as Ignatius fayes, make all a Quire as 'twere a-*20pós éxévor.
bout the Star that appeared at Chrifts Incarnation, and there To assel.
Te
in Epift. ad
be joy in heaven at the converſion of a finner; no wonder then
Epli.
* the morning farres fhall fing together, and the Sons of God Luke 15. 7.
show for joy, when there fhall be a general Aßembly, and Job 38. 7.
Church of the first-borne, and the spirits of all the just shall be * Heb. 12.23.
made perfect. And though there may be one Starre differ from
another in glory, yet there will be no envying one anothers * Videbit civi-
happiels, but every one bear his part whatever it be in the tas illa quod
lower or higher praifes of the God of glory, with a molt harmo- inferior non in-
nious variety in perfect fymphony; for there we fhall love one
videbt. Aug.
ano her as our felves, love God and our bleſſed Saviour, better
than our felves, and he will love us better than we can love our
*
*
felves,
*
*
de civ. 22. 29.
660
Serm.27
Of Heaven.
1
felves, or one another.
* Oh how many, and how great joyes
* Ob quot & fhall he poffels, who fhall keep an eternal Jubilee in
quanta gaudia the enjoyment of fo many and fo great beatitudes and
obtinebit qui felicities of others as truly as of his own!
de tot &
tantis beatitu-
dinibus fanftorum jubilabit. Anf. alicu. ni fallor de. beatitu.
'I have done with the poffeffion and its qualification, it is a
Kingdom.
I now come to its preparation, prepared for you from the foun-
dation of the, &c.
But how is this Kingdom of fo long preparation, when Chrift
tells his Difciples, I go to prepare a place for you, when he de-
John 14.1, parted hence?
* Job 38.7.
1. Therefore this Kingdom was prepared even when the foun-
dations of the world were laid, for there the morning sta res
did fing together. God Created the Heavens, and then the
earth, and the ſpiritual world of Angels above, before the foun-
dation of the earth below: though as fome judge, Mofes men
tion'd it not, being to teach a dull people by fenfible objects, con-
cealed the notion of fpirits, left they fhould Idolatrously wor-
ſhip and attribute the Creation of the world to them. And fo
the Empyrean Heaven, and feat of glory, fome venture to
fay, God then made; and determinately too in the Equinoctial
Eaft of Judea, call'd therefore the Navel of the whole earth;
to confirm it, they tell us Adam was made with his face to-
wards the Eaft, and fo they worshipped Eaftward three thouſand
and odd years. And thence Chrift call'd the Eaft, or day-
*Luke1.79 - fpring from on high, and * the blood was to be sprinkled on.
the mercy-feat Eastward feven times. But we may anſwer the
curiofity of this enquiry about the ubi and determinate place,
as he of old was answered, that asked what God was doing
before he created the world? he was making Hell for fuch unbe-
lieving Querifis, and Heaven for the reward of an humble Be-
liever.
νατολή.
* Zac.3.8.MAY
Lev. 16.14,
2. It was prepared from the foundation of the world, in re-
gard of divine predeftination, for that which is laft in obtain-
ing, is first in the intention of rational agents; food from
eternity defigning his own glory in the falvation of the Elect,
and
Serm. 27.
661
Of Heaven.
and their bliſſeful fruition of himself, may be faid to have fet the
Crown upon them, while they were in the womb of his Decree;
and to have prepared them a Kingdome before they were born.
And though God made all the world for man, yet it was to be kept
under his feet; he reſerved himſelf to be the Crown of his hopes,
and Portion of his heart. He chose us in Chrift before
th: Foundation of the World therefore all was ready. Ephef. 1. 4.
But
*
*
>
#
2
3. In regard of Divine D'fpenfation, the carrying on the
whole economy hath been from the Foundation of the World;
and to be ng, he Kingd me is not yet given up all nto the Fa-
ther; it may be ftill fad to be preparing; for though God being
our heaven,it was always ready, yet by our fall we loft our title to
this Paradife; Christ intervenes to divert the flaming Sword of
vengeance, enters a Covenant with his Father, fends the glad ty- Gal 3. &
dings of it into the World before he came *, typifies in the
fuln fe of time, makes atonement, proclaims reconciliation
and pardon to penitent finners,fends his Word and Spirit to wait to Levit. 16. 6.
be gracious, to follicit the World, till all that are the truly called Hebr.9.7.
* Gal.4. 4.
guefts are invited and brought in;then he fhuts up the door of mer-Roma. s. 11.
cy,opens the grave, fummons all to judgment by the laft Trumpet, John
makes the feparation, and then pronounceth this Benediction ;
fo that though the Kingdome was from the Foundations of the
World prepared, yet in regard every Kingdome includes Subjects
as well as Soveraign, Chrift when he was going, that fo he
might fend his Spirit to comfort his Difciples, and to gather in
more Subjects, may be faid to prepare a place for them, though
moft fignificantly he went to prepare them for that Kingdome.
But Parabolical and Metonymical Expreffions muſt not have too
rigid an Interpretation exacted from them; but our Saviour ha-
ving bid his Difciples to go before and prepare a place for him to
eat the Pafleover with them in, he tells them that he is going to
prepare the Supper of the Lamb, and a place for them, to which
* they shall come from the Eaft, and from the Weft; from the Luk. 13.288
North, and from the South; and fit down with Abrah m I
faac and Facob in the Kingdome of God; and this to raiſe the
appetites of their faith and hopes, when a Supper of ſo many
thousand years preparation is the entertainment they are invi-
red to.
Q¶¶¶
>
And
3
652
Serm. 27.
Of Heaven:
OUTE.
And fo I come to the fecond Part of the Text, and that is the
admifion-into this prepared Poffeffion, Come ye blessed of my
Father, &c.
When a Kingdome is propofed,every man is ready to be catch-
ing at a Crown; but therefore our Saviour tells us it muſt be had by
* Kanegroun inheritance; that is the title by which we muſt be admitted; *in-
herit, as the Jews had Canaan divided and apportioned to the
* Numb.26.55 ſeveral Tribes by * lot; fo fome too curioufly and boldly adven-
ture to affign to every Saint aManfion bigger than the whole earth,
which is true indeed in this fenfe, in regard immenfity and God
*Plal. 16. 5. himself is the lot of their inheritance; but it is an inheritance
in regard
1. There is a claim made to it only by the new-born and firft-
*John 3. 3. born of God,and fo by right of birth except a man be b rn again,
cannot fee the Kingdome of God; the fpirit of a flave cannot
manage the Scepter of a Prince; nay, they that look to fit on
*Mat. 19. 28. Thrones of glory with Chrift, must follow him in the regenera-
* 1 Cor.15.36.
*
* 1 Cor. 15.50. tion of the body that must die ere it be quickned*; for
confeffii.
inftit.
*
*
* Exod.33.20. flesh and blood in corruption, moral or natural, cannot inberit
* Moriar ne the Kingdome of God, which made the Father cry out, Oh
moriar, ut te vi- then Lord let me dye, left I dye, that fo I may fee thee. Now
deam. Aug. if an unregenerate body cannot enter, much leffe an unregene-
* Turpis perfo- rate foul. An infamous perfon * in the Civil Law may be excepted
4. Mynf. in against as not fit to be an heir; and thall the Laws of men be purer
than the Laws of God? If the pure in hat only can fee God bere
in refleЯtions, and through
through a glaffe di rkly,then furely they muſt
be ni hout* spot or wrinkle, who muft fee him face to face:
Heaven is entailed upon holy fouls; 'tis their birth-right; for no
* Rev. 22. 14. other but they that keep the Commandments of Gd have right
to cat of the Tree of life, or enter in through the Gates into that
Jerufalem, ard vilio 1 of peace.
* Mat, 5. 8.
* 1 Cor.13.12.
* 2 Pct, 3. 14.
*
*
2. They inherit by right of Adoption; for Chrift is heir, and
we heirs of his righteoufneffe, and fo co-heirs of his glory; and
* Rom. 8. 17. * heirs of God; if fors, then heirs; now we are the fons of God
by Adoption; Regeneration makes us not perfectly holy, and fo
not perfectly fons, and fo not heirs, and therefore we
* Gal. 4. 5.
1 Joh. 3. 19
2.
receive
the Adoption of fons, and being called to be we are fons, and if
fons, then heirs; for if a fon be paffed by in his Fathers Will, and
not named,and a reafon of the paffing of him by,the. Teftament is
invalid
Pillars at a
J
Serm.27.
Of Heaven.
invalid in Civil Law, when another is made her; and God, his
nature and love tranfcends all the compallions of men, and is a
greater obligation than any Laws among them; fo that if thou
canſt make it out that thou haft the fpirit of Adoption, thou art as
ſure to inherit this Kingdome, as thou mayft be fure thou art not
by name excepted from the inheritance in the Gospel of Chriſt,
which is his Will and Teſtament.
*
663
Fear not Luke 12. 32.
3. 'Tis inherited by right of Donation and Gift;
little flock, it is your Fathers will to give you a Kingdome; and
though the wages of fin be death, and men are but juſtly re-
warded therein for their demerit, yet eternal life is the gift of* Rom.6.23.
God; and it is not ſuch a gift as is a falary or ftipend for our work,
*
*
*pay for our fervice; for when we have done all that we can,* o↓aviov,
ὀψώνιον,
we are but unprofitable fervants, and deferve nothing, unleffe it * Luke 17.10.
be to be beaten with many stripes: It is not an honorary gift,
*
*
*
as he that had loft an Arme in Battel, his Commander General Luke 1 2. 47.
gave him an Arme of gold, as an honourable reward of his fer-
vice; but alas, what fingular thing
What fingular thing can we do to emerit a-Matth. 5.47.
τι περισον.
ny thing at Gods hands? when the more we do, we are the further
from merit, in regard we are the more indebted to our Maſter,
who gave us the opportunity and grace to performe it: Nor is it
an Eleemofynary gift of charity, fuch as we extend to poor fel-
low creatures; for that is but a piece of justice, and felf-love, if
we have that in abundance, which others want to relieve them.
Every act of charity is but a piece of equity, a paying of our
debts; for we are to owe every man love; but Gōd ows us
nothing, nor is he bound to pity our poverty, which we have by
our own default contracted on our felves; but this gift of God is
a meer gratuitous act of bounty and grace; but when it is pro-aproua.
mifed and given, then it is but an act of juftice to grant poffeffion,
and fo the title is inheritance, but by way of free Dona-
tion.
*
*
Rom. 13.8.
4. By right of Redemption they may be faid to inherit; for
under the Law the next of Kin was to redeem a fold or morgaged Ruth. 4. 5.
poffellion; accordingly Christ took our nature upon him, that he
might be of our confanguin ty, he became a curfe for us;
** Gal. 3. 13.
was made fix, that he might ranfome penitent believers from the
curfe ;and having fatisfied to the utmoſt,and ⋆ bought us with
responsible price, he hath right to give his sheepternal life;
Qq q q
2 Cor. 5.28.
* Hebr. 7. 25.
A+ 1 Cor. 6,20
and
*
John 10.28.
664
Serm.27.
Of Heaven.
* Ephef. 1.14. and therefore it is called the purchaſed poſſeſſion. In Law, he
that buys a flave,may difpofe of him as he pleafe by his will ac-
cordingly Chrift hath made his will to difpofe of all thofe
he hath bought Father, I will that where I am, befe
• may be alfg: And fo they are heirs by Will and Tefta-
ment of him that took upon him the right of Redem-
prion.
* John 17.24.
* Patris e
benedigere,
»Verba
:
Now I come to the fecond thing in the fecond ge-
neral, and that is the heirs of this inheritance, defcribed
in these words, Ye blefed of my Father; 'tis the Fathers work
to bleſſe his Son; and when Ifaac bleffed Jacob,he made him his
heir fo Gods bleffing makes us a title to this inheri
tance.
*
1. Then ye that are bleffed of my Father from the foundation
of the World in his Electing love, and they whom he hath fo blef-
*Euroméves, fed, they fhall be befled; the word fignifies well-fpoken to;
» Verbumonis, now Gods Eternal thoughts are his words; and they that were in
his thoughts from Eternity, their names were written in the book
*John 17. 6. of Ife God had Eternal purposes of grace to them, thine they
were, and thon gaveft them me; they were bleffed in the thoughts
of his heart before all generations; this is an Elective Kingdome,
yet we are faved not according to the merit of our works done
or fore-feen, but according to his own purpose and grace, which
was given in Chrift Jefus before the world began. And in vain
cid Chrift Covenant with his Father, or make a Teftament for us,
unleffe the heirs purchafed were fore-known*, heirs being the
ground-work of a Teftament.
2 Tim. I. 9.
• Heres caput
Teftamenti.
*
Cant. I. 4.
*
2. Well ſpoken to in the Word of God by the powerful voca-
*Rom. 1. 7. tion of his Spirit; they are called to be holy, and he * blef-
Ephef. 1. 3. Seth them with all spiritual bleſſings in heavenly places by Chriſt
*Rev. 19. 9. Fefus. There are none come, but they that are invited to the
* Gen. 9. 27. Supper of the Lamb; they that God hath perfwaded to dwell
in the Tents of Shem; whom he hath drawn with the cords
* Pfal. 110. 3. of his love,and made them a people of a free-will offering in
* Luke 1. 78. the day of his power; whom the day-spring from on high hath
vifted, and the womb of the morning of the day of grace hath
brought them forth; thofe that God bath allured and brought
into the Wilderneffe, that he might speak to their hearts. None
* Hofea 11. 4.
*Hof 2.14.
#
*
thall
Serm 27.
665
Of-Heaven.
!
fhall be followers of the Lamb but thofe that are called faithful * Rev. 17. 14.
and chofen, show
Bed 3. Well-ſpoken of in the Word and Promiſes of the Gofpet;
thofe that are meek, poor sprit,
in 55 rit, pure in heart, merciful,* Mat. 5.3,&c.
perfecuted for righteoufneß fake, and merciful; for all these shall
obtain mercy; as it follows in the Verfes after the Text, Come ye
bleßed, &c. For I was an hungry, and ye gave me to eat ; I was* Mat. 25. 35.
thirsty, and je gave me drink; a firanger, and you took me
naked, and you cloathed me ; fick, and you visited me; in pri-
fon, and you came to me: And he faid, Verily inasmuch as
you have done it to one of thefe my brethren, thefe littte ones, you
have done it unto me; for
the Word are bleẞed; the
heirs of glory.
in;
*
not the bearers, but the doers of Roma. 2. 13.
heirs of thefe promifes are the only * Hebr. 6. 17.
4. Bleffed in the final pardon,abfolution and juftification which
fhall be pronounced at the last day. Yefhall inherit, whom the
righteous Judge of all the world fhall acquit and difcharge from
*
*
1
Oh
* Rev. 3.
& 17.
ད ལ་
your fins, to whom God ſhall ſay *, Jon be of good chear, thy Matth. 9.3.
fins are forgiven thee; nay, Enge, well done good and faithful * Mat. 25, 1.
fervant, enter into thy Mafters joy; thou hast been faithfal
ver a few things, I will make thee Ruler over many.
how good a word will this be to a foul, as foon as it is got up out
of the Wilderneffe of this World! yet thus fhalt thou be bles-" Pfal., 128, 4.
fed that feareft God. He will give thee then to be fure * A NEW
name, and a white flone, and write upon thee, as a Pillar, or
a Trophy erected after victory, his own Name; and when God
fhall thus bleffe thee, and fpeak to thee, thou wilt need never ag
word more to make thee happy, but the generations that come
up after thee, ſhall when they rife up to heaven, call ~ thee
bleffed.
And fo I come to the third particular, the formal introdu&i-
on of theſe bleffed heirs into their inheritance,Come yebleffed,
&c.
1. This is the fpeech of one that gives us an everlafting avoca- Asura ver
ton from the troubles and vanities of this prefent world. Chrift avocatis,
will ſpeak to them in this manner,only in more emphatical figni-
ficancies, Come poor fouls, where have you been all this while?
poor fheep,where have you been wandring upon the barren Moun-
ta'ns
666
Serm. 27.
Of Heaven.
*John 5.19.
* Pfal.68. 13.
* Pfal. 74. 19.
*Cant 5.2.
Vox admitten-
tis.
tains of the earth, climbing the cliffs of preferment and worldly
honours, as if you had been of the number of the Goats,and had
no title to the bleffings on my right hand? In what a pickle have
you been in, in a nafty World which lies altogether in filthi-
neffe, in a muddy body of fin, pepfed with a number of tentati-
ons; you have lain a long time among the pots, griming your
felves, and defiling your garments amongst the Egyptians on my
left hand. I but now you fhall have the wings of a Dove, which
are all covered with filver, and her feathers with yellow gold.
I will never more give the foul of my Turtle Dove into the
hands of her enemies; you fhall never more be cooped up in a
Cage with fuch a company of unclean Birds; no,* Come my Love
and Dove, and flie away.
*
2. 'Tis the fpeech of one that admits us into this inheritance;
Chrift is pleaſed to condefcend fo low as to ſtile himſelf ⋆ the door;
*John to. 7 nay, the Keeper of the door; he opened a door of hope by his
death, a door of faith by his preaching the Gospel, a door of life
by his refurrection, and heaven-gates alfo by this admiſſion and
when he hath admitted his heirs of glory, and taken them out of
this deluge of fin and forrow into that Ark of falvation, he will
* Shut them in as God did Noah; and though they have an
* Gen.7.16.
* 2 Pet. I. II.
+
1
* Ifa.26.20.
* Cant. 2. 14.
*illa.25.6.
1
Latiffimè ex-
cipientis.
abundant entrance miniftred to them into the everlasting King-
dom of our Lord and Saviour Fefus Chrift; yet when entred,
the door is fhut, and no egrefs or back-door of Apoftacy can be
found in that fate. Adam was created out of Paradife to fhew
that his admiffion,even in his innocency,was of grace; much more
is it of grace upon a recovery from his fall. Chrift while in the
Kingdome of his patience, doth ca'! his to many a penitent groan,
to mournful prayers, and many tribulations, which make a very
bed of duft to be a foft couch of repofe; and he calls them thither,
* Come my people, en er thou into thy Chambers, hut the doors
about thee, hide thy felf for a litle moment, till he indignation
be over-paft. Come child, go to bed in the grave, oh but then
his vice will be fweer, when he shall call to them to come
up
to this Mountain, to a feast of far things, a feast of wine
on the Lees, of fat things full of ma row, of wines on the Lees
well refined.
3. 'Tis the fpeech of one that bids us welcome to the feaft too;
Come my friends; I,it is Come and welcome now; Come poør
heart,
Serm. 27.
667
Of Heaven.
*
15.
heart, thou hast been coming a long time, I went my felf to call
thee; I sent my Meffengers, rising up early, and fending 2 Chron.36.
them continually to invite thee to come in. I fent my holy Spirit
alfo like a Dove from heaven, and it did light upon thee, and
gave thee an Olive branch of peace in the Wilderneffe of thy
fears; when it allured thee,and call'd thee from all thy wandrings,
then I fent my black rod for thee by that grim Serjeant death, to
trip thee of thy foul body of fin, not to be touched, but by
the Angel of death; then I fent my Angels to bring thy foul to
the Courts of thy God,and now by the founding of the laft Trum-
per I have call'd for thy fleepy body to arife out of the dust of
death: And now after all theſe Meffengers thou art come, I will
not upbraid thee for thy delays, but come, come bleffed foul with
as many welcomes as there are Saints and Angels in glory; I have
Garden
prepared a place for thee, thou at come into my
Eat ob friends, Drink, yea drink abundantly, oh beloved!
And fo I have done with the explication of the feveral bran-
ches of the Text; now let us fee what fruit they bear that may be
*fweet to oru tafte.
*
Pfal.22.15.
* John 14. 2.
i * Cant. 5. 1.
* Cant. 2. 3.
2 Pet. 3. 11.
Firt, Then if there be a Kingdome prepared before the foun- 1. Infer.
dation of the World for the bleſſed Saints and holy ones; then
what manner of perfons are we in all unholy Converfation and
godlessneffe in this generation? Men are as dead to Religion, as if
heaven was but a dream;and as hot upon fin, as if hell had no fire,
or was all vaniſhed into fmoak; as atheistical and wretched, as if
neither heaven, hell nor earth, neither did feel a God, or any
memorandum's of his Providence. Therefore a little to fortifie
this notion, which artificial wickedneffe hath endeavoured to ex-
pel, and expunge out of natural confciences, I fhall endeavou:
to confirme your faith by Scripture and reafon. The Socinians
deny the revelation of eternal life, and a fate to come, to have
been propounded under the Old Testament; and the reward being
only earth, their Law and obedience to be but carnal and low,
which is to level the Jews to the order of brutes, that fo the Gen-
tiles under the Goſpel might be advanced to the state of men, and
fo by vertue of the new prize of immortal life propoſed, they
fhould have a new command, as their care to run; which is all
as true as that all the Tribes of Ifrael were converted into Ifacar's,
* Strong
668
Serm. 27.
Of Heaven.
*
*
Gen.49.4.
Remittetur tibi
11, 19.
*
*
10.
G:n 15.1.
Gen.49.18.
*
*
*
strong aßes couching down between two burdens; but wtf-
Luke 7.35. dom is u tified of her children; and the Chaldee paraphrafe
* Gen.4.7. renders thoſe words, if thon doft well, shalt thou not be ac-
in fæculo futu cepte i? by this gloffe, Amend thy works in this world, and thou
fhalt be torgiven in the world to come; and the Targum fays,
the very dispute betwixt Cain and Abel, was concerni ga
* Jude ver. 10. World to come; and thofe carnal Hereticks that * are fenfual,
not having the ſpirit; in what they know naturally as brute beaſts,
corupt themselves, they are gone into the way of Cain: sut
when God tells Abraham ⋆ I am thy exceeding reat reward;
great
and Jacob cries out, I have waited for thy falvation O Lorin,
even when about to dye; God ftiling himfe f their God, is not
*Mat. 22.32. by our Saviours authority the God of the dead, but of the li
ving; therefore God held out eternal life in the promifes, yea and
* Levic. 18.3.& in the very command too, * do this and live; the reward of
Gen.3.12. that obeeience there enjoyed, was no leffe than this everlasting
life, as appeareth by our Saviours interpretation when the Lawyer
**Luke 10. 25. came to him, faying, Mafter, What shall I do to inherit eter-
28. nal life? and he faid,what is written in the Law? how readeft
thon? and he answered, thou shalt love the Lord, &c. and Jeſus
faid, Thou hast answered right, this do and thou shalt live; that
is, thou shalt have that thou defiredft; viz. inherit eternal life;
and the very reproach of the Sadduces, and the diſtinction of their
Se&t from Pharifees and others, argueth fufficiently the world to
come was a very common notion among all the Jews; and indeed
the whole land of Canaan was but a comprehenfive type and
fhadow of heaven, and all their Religion but a fhadow of
good things to come in the Kingdome of heaven, as well as in
*John 8.156. the Kingdome of the Meffiah whose day they then fam
were glad; and if the Gospel contain the promife of eternal
life, then they had it in Abrahams days; for the Gospel was
preached before to him; yea, and before to Adam, that the
* Gen 3.15. feed of the woman should break the S rpents head; and the skins
of the Sacrifices wherewith he was cloathed might fuggeft the put-
ting on of that promiſed feed and his obedience, who was to be
bruised for the iniquities of his people: But now to awaken
Atheistical fouls that deny not only the revelation of this
Kingdome of God under the old Tettament, but its reality and
existence under old and new; confider thefe foure things
*Hebr.10.1.
* Gal. 3.8.
*Ifa.53.5.
*
*
and
very
Sermon 27.
669
Of Heaven.
very briefly, as the limits of this Exercife command.
I.
*
Job 26. 7.
Ver. 10.
Pfal. 104. 1.
1. The whole Creation is a Book which always lyeth open,
wherein we may read that there is a God who made the goodly
Structure and Fabrick of Heaven and Earth; Who else could be
able to hang the vast body of the Earth upon nothing! or to
* girdle the Sea, and all its mountainous Waves with a Rope of
Sand, to spread the heavens as a Curtain, and hang up thofe *
vaft Veffels of light in the Skies; there must be a being exiſtent
from, and of himself; and fo being improduced, is infinitely per-
fect, and comprehendeth all thofe perfections difperfed through
the whole Creation, and infinitely more; yet what he makes,is
like himself; every creature bears his footsteps; but the hea- Pfal. 8 3.
vens are the warks of his fingers,and man bears the very image Gen. 1. 27.
of God.We fee in the feveral ftories and degrees of the Creation,
love and communicativeneffe to their off-fpring, groweth more
and more; the higher you go it grows, more in brutes than
plants, in men than in brutes; in God therefore love and good-
neffe, which are moft communicative, are moft tranfcendent:
Now God himself is the heaven we plead for; he is the Region
of fouls and ſpirits; and for the refurrection of the body, his
infinite power can furely give to every feed its own body; 1 Cor.15.38.
though one part of our fleth was fublimated into the fire, another
precip tated into afhes, and caft into the midst of the Sea, de-
voured by a fish, taken and eaten again by men; and another
part diffipated into the Aire, and fucked into fome other body;
yet if a Chymick can out of the afhes of a flower reproduce the Partita refert.
flower in its former beauty; nay, out of the dung of beafts re-
produce the very herbs they have eaten, notwithstanding what is
paffed into nouriſhment, by the architettonical parts and fpirits
yet abiding in thofe Rel ques; much more can God recover our
bodies from all poffible difperfions, and converfions into other
bodies, when all the World thall be his Furnace, and every thing
refolved into its first feminal parts by the reverberation of the
flames, and give to every body * the flowre of refurre&ion, and
a refloreſcence into glory.
Borel. Med.
*Florem Refur
rectionis. Tert
de Refur,
Rrrr
24AS
670
Serm. 27.
Of Heaven,
*¿y Deíz ɛwapã, uti Pla-
tenici.
Omne contiguum æterno ſpi-
rituali,eft æternum spiritute.
* Gen. 2. 7. □ now
*
Vaginam afflatus Divini,
tiberalitatis fuæ hæredem,
Religionis fua facerdotum
Christi fui fororem..
*
*
2. As there is a God, and fo that Kingdome, for
there are heirs, an they are immortal fouls, and
therefore fitted to bin Divine conjunction; for
that which is conti uous to an Eternal, Spiritual Be-
ing, is Eternal a d Spiritual; bu: man is here on-
ly himself, when in communion with God and
fpiritual things: And God when he infufed the
reaſonable foul, he breathed into man the breath
of lives. And Tertullian who had too groffe a
conception of the nature of the foul, yet calls it*
the fheath and fcabbard of Divine breath, heir of
his bounty, &c. in the exercife of thofe acts of
apprehension, judgement and argumentation; it is
impoffible fuch freddy and orderly confequential actions ſhould
be performed by a fortuitous concurfe of atomes; or its re-
flexive acts much lefle by the pureft flame, no body being
able to penetrate it felf, nor to dive into it felf without a
diforder of its parts. But Religion rather then Rea
fon being the great difference of a man from
brutes, 'tis a fign he is made for communion with
better being; and therefore as Auguftine fayes,
>
Religio penè fola que ho
minem difcernat à mutis.
Lactan. de divi.præmio 1.7.
* Quum fibi inhæfero ex
toto,me viva erit vita mea,
pleng te tota, nunc autem
quid plexus tui non ſum o-
meri mihi fum.lib.de confef.
θεωρία Θες δρασις.
Laft. ibid.
a
*
Thou haft made our heart O Lord for thee, and
it will never ret till it come to thee; and when
I fhall wholly inhere and cleave to thee, then my
life will be lively; but now being not full of the
enjoyments of thee, I am a burden to my felf:
The World was made for brutes to live in, but for
man to contemplate the Wiſdome and Power
of God; he made many brutes, but one man,
that he might be chiefly for the fociety of God,
and keep coherence to his Maker. And alas the
World is but a dry Morfel to an immortal foul,
whoſe vaft Chaos of defires cannot be fatisfied by
it, though every drop of comfort in it wash fwef-
fed into an Ocean. There is upon the foul fuch a drought
without God, as all the waters in the world canbor quench
canbor©quench
* Dei focius Aug. de Civ.l.
12. 20. ut cohæreat autori.
lib.zz.r
Canting.
ity
Serm.27.
6710
Of Heaven.
ge-
Pfal. 36.9.
joun-
it; fuch an endleffe thirst after truth, and goodneffe in the
netal notion, as it can never be fatisfied, till it find out the *
tain of this mater of life.
;
3. This Eternal fate is the common fenfe of the World
and the voice of natural confcience hath in all Ages pro-
claimed it. Every Nation hath fome Diety or other, and fo
a Religion; Heathens facrifice, though it may be it be to the
Divel, who cruelly fucks their very blood. Terks and Sata-
cens muſt have the black drop cut out of their breaſt,and their.
circumcifion; every Religion puts fome reftraints upon mens
lufts and lives. Now though I believe, though there were no
reward, or a future ftate, Religion would be as good for our
bodies, as prunings are to Trees,* health to our navels, mar- * Prov. 3.
ram to our bones; yet its feverities would in no degree down with
P.
i
8.
men, were it not for the urgings and prickings on of natural
confcience. Eut Chriftians above all men were most mifera- * 1 Cor.15.19.
ble, if in this life only they had hope, whofe principles enjoin
the higheſt degree of felf-denial, patience and bearing of the
Crofle.But every good man, let the mad World prate as it will,
and vomit all its gall and bitterneffe in reproaches and perfecx •
cutions, yet if he fuffer for righteoufreffe fake in innocent pa-
tience, his own confcience gives him an acquittance, and a
*
·
*
bude Bod
fecret abfolution, fo as he can glory even in tribulation; yea, Rom
every devout foul more or leffe cafteth of thoſe firſt fruits of 2018
heavenly delight, in being conscious of his duty difcharged * 1°Corris
in fimplicity and godly fincerity, whatever calamities may attend
him in this life; which if they were not pledges of a fuller
crop in that future harveſt of joys, the beſt men were moft
unhappy by that great fruftration and difappointment of their
expectations. And fo wicked men, though the World may
applaud their actions as highly vertuous by a fordid fpirit of
flattery; yet their own confciences affright them, and fmite Mens babet
them with many a deadly and deaf blow, which no body attonitos &
elfe doth heat or obferve. Cain may build his Cities and his furdo verbere.
Wallstas high as the Clouds, yet there is that within as he cadit. Per.
faid to the Emperour, that will ruine all; this countenance ★Gem 45.
*
Rrrr2
falls,
A quart isa *
*
1
672
Sermon.
Of Heaven.
od
*Heb.10. 17.
*Ifa. 28. 15.
ons,
*
falls, and the guilt of his Brothers blood maketh his foul to
bluſh, and pulleth down his high looks. The higheſt-formed
finners that have finred themfelves into defpaire, have nothing
but a certain fearful looking for of judgement,
left them
and fiery indignation which hall devonre (nch Adveraries.
Others that have finn'd themfelves into the highest prefumpti-
never come to any fenfeleſs eafe, till they attaine to
make a Covenant with Hell, and can be content to Suf-
*Hcb.11.25. fer torments to eternity with the enemies of God, rather than
to part with the pleasures of finne which a cbu for a season;
and feem to have that wrote on the tables of their hearts,
which that Wretch ſubſcribed under the Image of God and
* Domine, fi tu the Devil, Lord, if thou wilt not, here is one that begs of
non visište me me to be his, and his I will be. Now if there be aLaw,a Judge
puniſhments, and rewards in fome degree here
is a
man a Prophet, in this cafe of this Future
rogitat.
?
*Ecclef.9. 2.
Pfal.17. 14.
Lam.3.16.
*Pfal.73.4.
*Pfal.32.3.
Hab.1.8.
ftace.
>
then every
4. The promiscuous difpenfations and providences of God
in this world * all things coming alike to all; nay, the wick-
ed it may be have their belly full of a large portion in this life,
when the godly have their teeth broken with gravel stones, and
covered with afhes; theſe argue,
1. There is a day to come when the fcales fhall be turned;
Abel is flaine for his piety, when Cain lives and builds Cities;
Herod reigns, Herodias danceth, when John Baptifts head is
ferv'd in in a Charger. And though God fometimes by extem--
pore and fudden juftice hangs up fome wicked wretches in
chaines, yet many times the moft wretched oppreffors are too
ftrong and high for juftice in this world; and they that live
like Lyons, die like Lambs; they have liberty in their
lives, and no bands in their deaths. Dionyfius a bloody Ty-
rant, dies quietly in his bed, when David lies roarings all
night and a good Jofiah fails in Battle; which
Prophet cry out, wherefore doth the micked
•
made the
devour one
MITE
Sermon 27.
673
Of Heaven.
"
more righteous than himself? the just must therefore live
by his Fath in the world to come or elfe all Piety will die,
therefore there fhall be a judgement hereafter; for God is not "Heb.6.10.
unrighteous to forget their lub ur of love, and patience; doubtleß Pfal. 58. 11.
there is a reward for the righteous; verily there is a God that judg-
eth in the earth.
*
>
*
Gen.25.34.
2. Is the life to come fuch a Kingdome? then here is field-
room for all our ambicion avarice, and contention, to fhew
it felf; be ambitious for fomething; if we muſt be ambitious,let
us all King it here. What fcuffling and fcrambling is there for
Crowns and Scepters in the world out of that impetuous
luft of dominering; whereas a prophane Efau fold h's Birth-
right, which had a Kingdome and a Bleffing too in it, for a
meß of pottage! Lyfimachus when inflamed with thirst, pro-
fered his Kingdome for a draught of cold water; and how much
gold, or how many Kingdomes would Dives give, if he
had them, for a drop of cold water, or to be delivered from *Luke 16. 24,
that one Kingdome of the Devil? and ſhall Christians con-
tend about theſe things? Alas, Chriftian Religion was ne-
ver made for a fecular Engine; we may as foon turn Axiomes
of Truth into Swords and Speares; the Rules of holy living, in-
to Canons and Mufquets; and prayers and teares into powder
and ſhot, as to make Religion a troubler of the order and
peace of the world, that is of a Dove-like innocent temper,
full of meekneſſe, humility, gentlenesse, eafineffe to be entrea- Jam.3. 17.
*
red, without partiality, without hypocrifie, can fuifer any evil,
but do none; can live and fecure it felf better by fuffering, than
the crafty world by acting; to ufe finful means to avoid fuffer-
ing, or preferve worldly greatness, is like him that when one
hoped to fee him at his Diocefs ere long, Replyed, He feared
he fhould be in heaven before that time fhould come. It is
not Chriftian Religion, but that Anti-Chriftian ſpirit,
which diffuſeth it felf all over Chriftendome in its Doctrines
and Agitations, its Philtres and Poyfons, that inflames it
more with contentions and Warres, chan any part of the world
bendes. For Religion truly Christian, * takes only the King- Mat. 11.
*
dime
* Mat, 10.16.
*
109
674
Serm. 7.
Of Heaven
* Membrana
dignitatis,Sen.
*Ifa.34.4.
Rev.6.14.
to
*
>
>
'
as
dame of Heaven by violence. Let one Romane Emperout bufie
himself in catching flies, another gather Cockle-fhells with his
Army on the Sands, after great preparations for an Expediol
tion; filly emblemes of the molt valiant attempts of many
highly-famed Mortals; but let Chriftians Match with all
Zeale only for the holy Land of Promife. All thofe tittles
of Honour (for we pronounce them too long which the
world playes with, as children with Farthing Candles, blow-
ing theni in with one breath, puffing them out with another;
if they had never fo good a* Pattent, yet what will they come
when the Heavens fhail role up as a Scrole ?
much more fhall theſe fhrivel up as a piece of Parchment
before the Flames when all the Armes and Enfignes
of Honour fhall be blazoned alike in a. Field ardent at
the judgement day. Beauty, that bloffome of flesh and blood,
which now carries to many Captives at her Wheeles, tyranni-
zing over fond mortals affections when we come to thoſe
beauties of Glory, will be no more comely than a dry
skull, in compariſon of the Ravishing Luftre that will be in
the moſt deformed body of the Pooreft Lazarillo, whoſe
Brightness will tranfcend the loveliest face more thantoche
rarelt Jewel doth a vile piece of Jett. And though perhaps
difference of Sexes may remaine for all Scotus his Glofle,
* Delectent in. That in Chrift Jefus there is neither male nor female; yet they
tuitum, non in will only delight the eye, not incline to any vicious thought,
flectent ad vi- all luft being fired out, and no fpark of concupifcence left in
the Saints, but Grace triumphing in thofe objects that con-
*Mat.11.12. quered it here, when they shall be as the Angels of God, only
pure flames of Divine Love and joy. When all the pure gold
in the World fhall be melted out of the veins of the Earth?
and mens Coffers into one common ftreame, and all Pearlesy
and precious Stones fhould lie as the gravel on the fide of that
River, yet they would fcarcely be thought fit then to make a
Metaphor of for the very Pavement of the new Jerufalem
one fight whereof will dimm and deface all the glory of the
Worldor Dos
tium.
,
}
orde
اهر
*
T
NO C NOV
3. Mont
Serm.27.2
6756
Of Heaven.
!
'
★ Ebionitarum,
3. Muft the Title be Inheritance? then look to your +
evidences, Regeneration, and Adoption; as ever you
look for this Kingdome, prove your Fathers Will, and
your felves Sonnes; it is no matter how your names are
wrote on earth, in duft or Marble, in reproach or re-
nown, if they be written in Heaven. Some fay this world
is but a fhadow of that above (and it was fo before fin,
had blotted and defaced all) therefore look for the line-
aments of that Kingdome above, to be pourtrayed on
you; all are for an Heaven; but as Eufebius fays, there
were many fpurious Gofpels, fo Bafilis allerted one Excratita
hundred fixty five Heavens, as many Heavens as dayes Nazaræorum,
in a yeare. The Turks delighting in flowers, and their,
Tulipomania, dreame of fucha Paradife. A filly Coun-
trey Woman coming upon the Exchange, was io ama-
zed at the view, that the fell down, andfaid, She had oft
heard of Heaven, but never was in it before; The volup
tuous Epicure will have his a Poetical Heaven of Nectar
and Ambrofia; the amb tious an Heaven (of honours
and Gallantry. But holy Abrahan paffed all thefe, by
* Looking for a City that had foundations. The Kingdomes Heb.10.
of the world want legs and foundations to ſtand upon; and
while men dream of fuch Paradifes, they do bat build
Catles in the ayre, without any bafis but imagination.
But look you for the new Heavens, wherein dwells Righ- Ifa.65.17.
etousneß get a Copy of grace in your hearts out of
Scripture-Records, the Court-Roles of Heaven.
then you have Laid hold upon eternal life. 'Tis eafie
'Tis eafie *1 Tim. 6. 19.
to be a Saint of the earth, a State-Saint, a defigning
Saint; nay, a Church-Saint; but it must be a hea
venly Saint, one truly holy, that is meet to be par- Col.1. 12.
taker of the Inheritance of the Saints in light. Ex-
amine therefore what Authority and entertainment have
the most fearching truths, and cutting Providences of
God with you? what fpiritual wickedneffe that ne-s
ver hurt your body Purie, or Fame, have youhos
forfaken for Chrift? This fincere beauty of holineffe, s able
to make you Ornaments even to heaven itſelf.
;-
*
and
t
}
4.`` It
676%
Sermɔa 27:
Of Heaven.
* Mat. 25.4.
* Ver. 7.
*Ver. 13.
* Mat.16. 27.
>
*
*
*
every man
4. Is this Kingdome prepared for thofe that are
Bleſſed of the Father? Oh then labour to obtain your
Fathers bleffing, though you feek it with teares.
*Heb. 12. 17. Now the Father fayes, Blessed are the pure, the poor
in heart the merciful, they that pray for them which
perfecute them; be careful not only to have oyle in
your Lamps, grace in your hearts, but get your
* Lamps trimmed be upon your Watch,
for you
know not what houre your Mafler comes. Look how
you improve your Talents, what good you do in the
world; Remember it runnes thus in the laft account,
I was an hungry, you fed me; naked, you cloathed
me; in Prifon, you visited me ; and *
Shall be rewarded according to his Works; and the more
you have of Heaven and Divine love here, the more
you ſhall have hereafter; for one piece of it will lie
in comfortable reflections upon what good we have
done in the world; though every one hath his * peny
that comes in at the Eleventh houre; viz. all that
* 1 Cor.15.41. is effential unto happineffe, yet one Starre differs
from another in glory. Art thou therefore in Authori
ty? ufe it for God? Art rich? alas, riches make
themfelves wings and fly away; Up then, and be do
ing good, and make thy felf wings of thy Wealth for
Heaven, by all charitable expreffions; there is no way
to lay your treasure up in Heaven, but by laying
it out here ; 110 way to lend God any thing, but by
giving to the poor; How will hopes of Preferment
nouriſh Conformity ?
* Mat.20. 9.
* Prov. 23.5.
Prov.23.5.
Ifa. 58.14.
*
Tully tells us, A Prince is to be fed with glo-
ry, and drawn to worthy acts by the allurement of
Honour and Renown. Did but Chriftians feed more
upon the Heritage of Jacob, and their Immortal
hope, they would act more for their immortal ho-
nour; fuch Meditations do as the Philofopher fayes
؟
3
of
Serm 27.
671
Of Heaven.
*
v. Arift. Eth.
Spiritu factus,
Volucris in
of fpeculations, immortalize men, and make them fpiritual 'Anodavari,
ones indeed, or as Ambrofe phrafeth it, carry them upwards,
as Birds of Paradiſe, all upon Eagles Wings to foare on
high.
*
Exod. 19.4
Fifthly, Will Chrift fay, Come ye bleffed, &c. then here is
an lo triumphe over all the World; Let it look as grim as it will
upon thee, yet Chrift will fmile; though it gnafh its teeth upon
thee, yet Chrift will open his lips, and kiß thee with the * Cant, 1. 2.
kißes of his mouth; though the world speak words as hard as ftones Lapides loqui-
about Stephens ears, yet Chrift will fpeak comfortably. If tur.
the World fay Go, Get you hence; yet Chrift will fay Come;
if that fay Go ye Cufed; Christ will fay Come ye Bleſſed.
Though men fay Go ye Curfed Generation who are hated of
all men; yet Chrift will fay Come ye bleẞed of my Father.
They fay Turn out; Chrift will fay Turn in; they cry, Away
from houſes and lands, and wives, and children, and all for
Chriſts fake; yet be not diſcouraged poor heart,for Chrift will
recompence thee a hundred fold, and thou shalt have a King-
dome for thy Cottage. And when they have done all this,
they rejoyce that their Plot hath taken effect, for they de
figned your ruine long ago; I but Chrifts thoughts of love
run higher yet, Come bleffed foul, inherit the Kingdome pre-
pared for thee from the foundation of the World. The World
may thrust thee out with both hands, Chritt will receive thee
with both arms. When Cyris gave one of his friends a kiffe,
another a wedge of gold, he that had the gold, envied hini
that had the kiffe, as a greater expreffion of his favour; what
if thou haft not the onions of Egypt, if thou have the Quails
and Manna in the Wilderneffe, if thou beeft a man of Gids Phil. 17. 14.
hand, if thou beeft one of his heart, there is fmall ground
to complain. Upon all, if an Epicurus was the beſt of
the Philofophers without an Elysium; If a Platonick lecture
of the immortality of the foul made another caft his life a-
way that he might enter upon that ftate; If an Ariftotle up-
on Euripus banks being not able to refolve himſelf of the
caufe of its motion, diffolved himself, by cafting himself in-
sff f
to
618
Serm. 28.
•Of Heaven.
I
* Cor. 2.9.
* Phil. 1. 23.
*
to the ftreame, faying, If I cannot take thee, take thou me;
when we have fuch a glory as eye hath not ſeen, not ear heards
nor can it enter into the heart of man to conceive what God hath
prepared for those that love him; how fhamefully are we run
a ground, if we cannot have a kinde of luft to be diffolved;
and when Chrift holds this price in his hand, and cryes,
Rev. 22. 20. Come ye bleſſed, we do not answer, Come Lord Fefus, Come
ἐπιθυμίαν
ἔχων.
quickly!
THE
Serm. 28.
619
ᎣᎣᎣᎣᎣᎣ ᎣᎣᎣᎣᎣᎣᎣᎣ ᎣᎣᎣᎣ
の​の​ね​かけ​の
​THE
Conclufion
2 TIM. 1. 13.
Hold fast the form of found words which thou haft
heard of
me in faith, and love, which is in Christ
Jefus
T the beginning of this Moneths Exercife I entred
upon this Text, and then refolv'd the matter
contained therein into thefe four Doctrinal Ob-
fervations.
1. Evangelical words are found words. Or,
All Gospel-truth is of an kealing nature.
2. It is of great uſe and advantage both for Miniſters
and private Chriftians to have the main Fundamental
truths of the Gospel collected and methodized into cer-
tain Models and Platforms.
3. Such Forms and Models are very carefully and faith-
fully to be k pt.
4. Faith and Love are as it were the two hands, where-
by we may hold faſt Goſpel-truth.
I fingled out the fecond of thefe Doctrines to be the ſubject of
that first introductive Sermon which fell to my lot in the courfe of
this morning Exerciſe:
sfff2
I
670
Serm. 28.
The Conclufion.
I fhall now for the CONCLUSIO N of this Service, make
choice of the third Doctrine. Scil.
Such Forms and Collections of the fpecial Heads of Goßpel-De-
Elrine are to be keps and obferved with all care and diligence.
The other two Doctrines, namely the first and last, may be
ufefull fome where or other in the managing of the prefent
Truth; which is,
That Forms and Models of Gospel-Truths are carefully to be
kept, &c.
The Greek word
hath both fignifications in it, fcil. to
Have and to hold; to get fuch Models, and to keep them when we
have them: Our Engliſh word implyeth the first, and expreſſeth
the ſecond;
Hold fast, i. e. firft have them, and then, let them not go when you
have them: And the word in the next verfe expounds this to the
fame fenfe, both in the Greek and in the English, unator,Cuftodi,
keep; keep as in ſafe Cuſtody, as under Lock and Key. That good
thing which was commtited to thee; what was that? Some extend
it to his whole Evangelical MINISTERY, which was com-
mitted to Timothy with the gifts and graces conferr'd therewith by
Divine Ordination: Others reftrain it to the form of found Do-
Etrine in my Text, which Timothy had received either by word of
mouth: or in fcriptis from Saint Paul, whichfoever, or both, as he
muſt have it, ſo he muſt preſerve it safe and found; Hold fast,
keep, &c.
Thus in the Old Teftament the Kings and Princes of Ifrael muft
get a Copy of the Law of God; and when they have it, they muſt
keep it, and keep cloſe to it, Deut. 17. 18,19, 20.
for
First, He must write him a Copy of the Law in a book.
And then it must be WITH HIM, and he ſhall RE AD
therein all, the dayes of his life.
The good King Hezekiah caufed his Secretaries to make a Tran-
Script of Solomons Proverbs, a bundle or Model of Divine Apho-
rifmes, both for knowledge and practice: Thefe are alfo the Proverbs
Prov. 25.1. of Solomm which the men of Hezekiah King of Judah copied out.
Theſe were to be laid up ſafe as a facred depofitum ; and carefully
preferved for the publique ufe and fervice of the Church.
The
Serm. 28.
675
The Conclufion.
φυλακτήρια,
φυλάσ
The Jews Phylacteries mentioned by our Saviour, Matth. 23.5.
were in their first inftitution of the fame nature, that is to fay, cer- The Hebrews
tain Memorials appointed of God, by the help whereof they might call them To
have the Law of God alwayes in their mindes and memories, which taphoth; the
the pride of the Scribes and Phardfees (not contented with the com- Greek
mand of God) had enlarged into broad fcrolls of parchment, upon from qua
which were written certain abridgments of the Law, which they confervatoria
wore (over and above Gods inftitution)about their arms, and necks, quibus memori.
and heads; which practice of theirs although a fuperftitious ad- legis conferva-
dition to the Divine appointment, yet it held forth Gods defign, batur.
which was the having and preferving Models of divine principles,
both for knowledge and practice.
It is the exprefs command of God in the cloie of all the
Prophets in the Old Teftament, Remember the Law of Moses
which I commanded him in Horeb for all Ifrael, with the Statutes
and Judgments. Though Gospel times were drawing sigh, yet
the Law of Mofes must not be forgotten, but must be kept exact
and entire, as an eternal rule of righteousness.
In the New Testament the frequent repetition of thoſe words of
command,
HOLD, 2 Thef. 2. 15. Heb. 3. 14.
HOLD FAST, 1 Thef. 5. 21. 2 Tim. 1. 13. Heb. 3. 16.
Heb. 4.23. Rev. 2. 25, and 3. II.
KEEP, 1 Cor. 11. 2.jand 15. 2. 1 Tim. 6. 20. 2 Tim.1.14.
Rev. 1. 3. and 22. 9.
CONTINE, Joh. 8. 31. Acts 14. 22. Gal. 2. 9. Col.
1. 33. 1 Tim. 4. 16. 2 Tim. 3.14.
ABIDE, Joh. 15. 7. 1 Joh. 2. 14, 24. 2 Ioh. 9.
Thefe I fay, and other of like nature, all of them relating to
Gospel-d- ctrine, either in general, or in fome of the ſpecial forms and
Models thereof give fufficient teftimony to the Point in
hand.
For further prosf whereof, I fhall need to add no other Grounds
or Reaſons then what we made ufe of to the Confirmation of the
first Doctrine.
Thofe very Confiderations which commended to us the having
of fuch Collections and Models of Goſpel-truths, do commend alfo
the keeping and holding of them faft as a facred treafure. The end
of having is keeping, and the end of keeping is ufing; we cannot
Mal.
2. 2.
622
Serm. 28
The Conclufion.
Magiftrates
concerned in
this charge.
1. For a teft
ufe unleffe we keep; and we cannot keep unless we have: The
Reaſons therefore why we should get fuch Models of Evangelical
Truths, will fufficiently evidence the neceffity of holding them
fast.
All then that I shall do in the profecution of the Doctrine fhall
be to fhew you
HOW, or in what RESPECTS fuch Collections or Forms
of Doctrine are to be HELD FAST.
Now the Rules and Directions for the keeping of them are to
be fuited to the feveral Orders and Sorts of Perfons concerned
in this great Trust and Depofitum.
And they are of three Ranks and
Conditions
fuitable to each Staiton and
Rulers and Magistrates ·
Minifters.
Scil.
Chriftians of a
more
Sprivate rank & relation.
Capacity muft the Rale be;
First Rulers and Magiftrates, they are to hold faft fuch forms
of found words.
1. Rulers and Magiftrates, they are to keep thefe Models and
Platforms of Fundamental Truth; and that for thee Rea-
fons.
1. That there may be a certain teft for the publick Miniftery,
of the publick that ſo they may know whom they ought to encourage with their
Ministry.
countenance and maintenance, as it was Hezekiahs praiſe that he
Spake comfortably to all the Levites that taught the good knowledge
of the Lord, 2 Chron. 30. 22. Certainly Magiftrates are to take
notice what kind of Doctrine is preached in their Dominions; for
they are bidden to be wife,and to be inftructed, Pfal.2.10.which im-
porteth more than a bare negative act that they ſhould take heed
only they do not oppoje Chrifts Doctrine, but fomething pofitive,
that they should protect and countenance it. The Magiftrate has a
great trust as to facred things, for which he is responsible to God;
and many wayes may be offend in the not difcharging of it, as by
opposing the truth, by tolerating Errors, and which is a higher de
gree, by countenancing thofe that broach them; to tolerate falfe Do-
trines is a fin, but to fhare out his respects equally to the He-
terodox and Orthodox, is a greater, much more when the Hetero-
dox
Serm. 28.
623
The Conclufion.
dox are only countenanced, and thoſe that preach the good word
of the Lord in the Land are burdened with reproaches and all
manner of contempt. Certainly the leaft that can be expected
from him,is,that theirue Religion by his civil function ſhould be
preſerved from reproach; and the profeſſors of it from being af-
fronted in the exercise thereof.
mina viciuorum
2. Becauſe without preferving of unity and aniformity in Reli- 2. Becauſe civil
gion, civil peace cannot be long maintained,no differences being carri- peace is bound
ed on with fo much heat and earnestness of contenti a as differ- up in Ecclefi«
ences in matters of Religion; for, that which should be a 7udge of aftical.
Arifes, then becomes a party; and what ſhould reftrain our paf-
fions feeds them: Therefore when one fcorneth what another adoreth, Summas utrin
there muft needs be great contentions and exafperations of mind; que de furor
and when every man is left to hold what he lifts in matters of valgo quod no-
Religion, all manner of mifchief and confufions muft inevitably ocit uterq; lo-
follow, and every one ftickling for the precedency of his party, tus. Juvenal.
there can be no folid union of heart under fo vaft and boundless a Nounanquam
liberty. Tumults in the Church do neceffarily beget confufions in tumultus Eccle-
the Common-wealth; for the Church and State, like Hippocrates fi Reipublica
fiarum antegies-
twinnes, they weep, and laugh, and live, and die together. autem confufio.
3. That youth may be kept untainted, and feafoned with good nes confecute
Principles in Churches and Schools; the durable happineſffe of the funt. Socrat.
Common-wealth lying much in the education of youth which is Scholaft. Hift.
the feed-plot of future felicity; and we ufe to ſay that Errors in Proæmio.
in the first concoction are hardly mended in the fecond; when youth 3. For the
are poyfoned with Error in their firft education, they feld m work keeping of
it out again in their age and riper years. But becauſe the youth untaint
er of Magiftrates in Sacred things is much queftioned, and we
are uſually flandered as a Rigid fort of men that would plant
Faith by the word, and are more for compulsion of confcience
than Information; I fhall a little give you a tafte of what we
hold to be the Magiftrates duty in and about Sacred things.
pow-
Ecclef lib.z
ed.
·4·
4.
We fay therefore that Religion may be confidered as to be What is to be
planted; or as already planted in a Nation. When it is to be done when
planted, and hath gotren no intereft or footing among a people, Religion is to
the Preachers and Profeff rs of it must run all hazards, and bold- be planted.
ly own the Name of Chrift, whatever it cft them; the only wes-
pons which they have to defend their way, are, Praye's and tears,and
whatever Profelites they gain to the faith of Chrift, they muft
ufe
674
Serm. 28.
The Concluſion.
veritatis
*
uſe no refiftance, but only overcome by the blood of the Lamb, and
the word of their teftimony, not loving their lives to the death,
Revel. 12. 11. And thus did the Chriftian Religion get up in the
* Nè videretar face of the oppofite World, not by any publick intereft and the
Authoritale power of the long (word, but meerly by its own evidence and the
traxiffe aliquos, efficacy of Gods grace accompanying the publication thereof; And
4atio non pom-
though it were a Doctrine contrary to nature, and did teach men
pæ gratia præ- to row against the ftream of flesh and blood, yet it prevailed with
valeret. Ambr, out any Magistracy to back it. The Primitive Chriftians, how
numerous foever they were, never made head against the Powers
then in being, but meekly and quietly fuffered all manner of butå
cheries and tortures for the confcience of their duty to God.
And what we ſay concerning Religion in the general, holdeth true
alfo concerning Reformation or the restitution of the Collapfed ftate
of Religion, when men oppofe themſelves against the stream of
corruptions which by a long fucceffion and deſcent run down again t
them, and are armed by Law and Power, they are in patience to pof-
fefs their fouls, and to fuffer all manner of extremity for giving
their teftimony to the truths of God: And in this cafe we only
prefs the Magiftrate to be wife or cautious that he do not oppoſe
Christ Jesus, by whom Kings Reign, and Princes decree Ju-
ftice.
Pfal. 2. 10.
What the Ma-
1
But when Religion is already planted, and received among a
giftrates duty people, and hath gotten the advantage of Law and publick Edicts
is when Reli-, in its favour, not only for its fecurity and protection, but also for its
gion is planted
countenance and propagation, then it becomes the peoples birth-right
as the Law of Mofes is called the inreritance of the Congregation of
Jacob, Deut 33. 4. and ought to be defended and maintained by
the Magiftrate as well as other Laws and Priviledges which are
made for the confervation, welfare, and fafety of that Na-
tior. Yea much more; becaule if the Magistrate be the Minister of
God for good, Rom. 13.4. then he is to take care of the chief
good, which is Religion, as concerning not only the bodies but fouls
of the people committed to his charge; and therein to take ex-
ample from the holy Magistrates of the people of the Jews who
were zealous for God in this kind.
The Govern•
ment ofChrift
is to be owned
publickly.
For firft it is the will of Chrift who was appointed to be King
of Nations as well as King of Saints, Rev. 15. 3. not only to e-
rect himself a Government in the hearts of his people; but alſo to
be
Serm. 28.
677
The Conclufion.
be publickly owned by Nations, as to the Religion which he hath
eftablifhed. There is a National acknowledgement of į brift,as well
as a Perfonal and Ecclefiaftical. Chrift is perfonally owned when
we receive him into our hearts: He is Ecclefiaftically owned by his
worſhip in the Churches of the Saints: And Ntionally owned, when
the Laws and Conftitutions of the civil Government are framed fo
as to advance the intereft of his Scepter, and the Chriſtian Religi-
on is made a National Profeffion; this is fpoken of in many
places of Scripture, Gen. 18. 8. Ifa. 55. 5. Ifa. 60. 12. Matth.
28. 20.
Chrift when
his intereft
2. When Religion is thus received and imbodied into the Laws
of a Nation, it is the greatest fcorn and affront that can be put up- 4 contempt to
on Chrift, that ſuch an advantage ſhould be loft and carelefly looked
after, when other Priviledges and birth-rights of the people are is flighted.
fo zealously and with ſuch heat and sharpness of conteft vindicated
and afferted.
In Scripture God often debates the cafe with Nations upon
this account, fer. 2. 9, 10, 11, 12, 13. He calls upon the Sun to
look pale upon fuch a wickedness, and the Creatures to ftand
amazed that any people fhould be fo foolish as to caft off their
God, So Ifa. 43. 22. God complaineth of Ifrael they were grown
weary of him, and Mich. 6. 2, 3. Hof. 8. 12. The fumme of all
thofe Scriptures is this, If Magiftrates who are to open the gates
for the King of glory to come in, Pfal. 24. and to welcome Chrift
into their Dominions, fhould be fo far from opening the gates to
him that they ſhould turn him out when once entered, and ſhould
look upon the great things of his Law as a strange thing, Hofe. 8.
12. that wherein they were not concerned, or which they knew
not what to make of, what a vile ſcorn is this put upon the Ma-
jefty of God?
It will be more tolerable for a Nation who had never known
Christ, than after a publick and National owning of him, they
ſhould be cold, indifferent, and negligent in his intereft, if the
buſineſs had been to introduce a Religion, the crime of refufal were
not fo great, as when the buſineſs is to conferve and defend a Re- The Magi-
ligion already received, that it may be tranfmitted to po- ftrate is to fee
ſterity.
Briefly then, that which we fay, is this, that a Religion recei- ftablished, be
ved by a Nation, and established by Laws, fhould not be violated, not violated.
Tett
and
that Religion
when once e-
678
Serm. 28.
The Conclufion.
Sibi tantura.
fentiant,aliis
obfutura nou
pin dant.
*fit. 1r.
་
;
x
out.
and the Magiſtrate is to fee that it be preſerved againſt all open oppo
ftion and fecret underminings, and in no cafe contemned and-
fcorned. The confciences of men are liable only to the judgment
of God, but their words and practices come under the Magiftrates
cognizance. Inquifition into mens thoughts we condemn; but
taking notice of their had speeches and contemptuous revilings, and
publick oppofition against the truth, is that which we commend in
the Chriftian Magiftrate, the Law of Theodofius concerning He-
reticks doth fully expreffe our fenfe: If men will perish by hōld-
modo nocitura ing pernicious Detrines, let them perifh alone but let not
others perish with them by their holding them
The Canon in this cafe, is, Their mouths must be stopped; we con-
tend not punishment fo much (unlefs in point of blafphemy) as
prevention. If Seducers be not feverely chastised, yet (like wilde
beafts) they must be ⋆ muzled, (that's the Metaphor) that they
may do no harm; their mouths must be stopped, left by teaching
things which they ought not, they subvert whole honfes.Once more, we
are not fuch Rigid Impofers as the world doth make us to be, as
that in leffer things wherein good men may erre or differ, we
fhould prefently call in the power of the Magiftrate to avenge our
quarrel; we know there is a due latitude of allowable differences
wherein the ſtrong ſhould bear with the weak; and are ïo farre
from making uſe of civil cenſures in fuch caſes, that we think the
Church fhould not ufe any extream course, but rather all manner
of patience and indulgence. And thus much for the Magiftrates duty.
* The Blafphe
mer must die,
Levit. 24.16.
>
* és fer 750
૪
μίζειν.
Rom. 15.1.
Minifters
Gods witnes
fes and Tru-
ftees to keep
the truths of
God.
By Catechy
fing.
2. Preaching.
*
The Minifter's follows.
Secondly, Alinifters are to hold fast this form of found
words; for they are Gods Witneſſes to the prefent age, and Trustees
for the future. 1 Tim. 1. 1. The glorious Gospel of the blessed Ged
which is committed to my trust; and 1 Tim. 6. 20. 0 Timothy,
keep that which is committed to thy trust,c.
Now they are to keep it,
First by Catechizing and inftilling thefe Principles into the hear s
of young ones: Foundation-ftones must be laid with great exaſineſs
and care, for they fupport the whole building. It feems by Heb.
6 2. that there was an Apoftolical Catechifm wherein fome
Principles were laid as a foundation for all other ChriſtianDoctrine.
Secondly by affiduous preaching, that they may explain and
apply thefe Principles, and ſtill keep up the remembrance of them
in the Church: God that hath appointed Apoftles and Prophets to
mrite
Serm. 27.
679
The Conclufion
write Scriptures, hath alfo appointed Paftors and Teachers to ex-
plain and apply Scriptures; Therefore are Evangelic 1 Minifters
called Prophets, becauſe they are to interpret the Oracles of
God: Nabi fignifying an Interpreter as well as a Foreteller of
truths to come, Ephef. 4. 11. 'Tis a part of our trust to keek theſe
things still afoot. 2 Tim. 2. 2. The things that thou hast heard
of me among many witnesses, the fame commit thu to faithful
men, who shall be able to teach others, by folid explications, without
innovating either as to the matter or expreſſion; for uncouth words
make way for frange Doctrines.
Thirdly to vindicate them from the gloffes and oppoſitions.
of Seducers, for the good Shepherd must not only fodder the sheep,
1
but hunt out the Wolf. This is part of our truft for we are fet us donoyíavi
(faith the Apoſtle) for the defence of the Gospel, Phil. 1. 17.
And we are to convince gainsayers, to hold fast the word of Truth,
Tit. 1.2.
* James 4. 17.
Te jous, the word fignifieth to hold faft a thing
which others would wrest from us, and implies that Minifters Minifters muſt
fhould be good at holding and drawing, and be able to main. not be of too
tain the truth, when others would force it out of their hands.
eafie a ſpirit.
Two things will hinder us in the diſcharge of our duty herein.
Firſt a faulty caſineſs; the wiſdome that is from above is gentle
and *eafie to be intreated, but 'tis in that which is good; in other
things we muſt be obftinate and refolute, and not betray the truths of
God by our condeſcentions and compliances. It is faid of Chryfe-
frome that he was dóna ugns, by his own fimplicity and
candour often drawn into inconveniences; when this good-
neſſe of nature is apt to abuſe us, Miniſters ſhould awaken them-
felves by a zeal for Gods glory; fhall we be yeilding when his
Truths are defpifed, his Name blafphemed? No, let us refift
them to the face, and give not place, no not for an hour, Gal. 2.5, 11.
as alſo by a compaffion over fouls; fhall we fuffer them to be fe
duced,and by droves led into error,and be finfully filent Godforbid.
Secondly, by a fearful cowardize; the Prophet complaines, none Act. 20. 24.
are valiant for the truth upon the earth, Jer. 9.3. We muſt ſtand to
thefe Principles, though it coft us bonds and imprisonments, yea
life it felf; a good Shepherd will lay down bis life for the sheep.
Joh. o. Chrift did for their Redemption, and we must, for their
confirmation in the Faith, and not be light and vain, off and on
as our carnal interefts be more or less befriended. Thus for the
Miniſters duty.
Tttt 2
The
680
Serm. 2&4
The Conclufion.
People muft
hold faft
ment.
Chriftians li
able to two
miſtakes.
The peoples followeth,
Thirly, The people are to hold fast thefe Truths. Chriftians of
all Ranks and Sizes, they are to hold them faſt in their judgements,
memory, practice, and in contending for the truth.
First, in their judgements; every Chriftian fhould have a Plat-
In their judge form of found Doctrine; not only fome fcraps and fragments of
knowledge but a diftinit and clear deleination of Gospel-truth,
that they may know things not only at random, but in their or
der and dependence, how they fuit one with another: Two faults
are Chriſtians uſually guilty of: Either they content themſelves
with warm affections without knowledge; and then are like a blind
horfe full of mettle, but ever and anon tumbling; their wild affe-
Etions mifguide them, not being directed and governed by an
answerable light. Or fecondly, they content themſelves with
-Loofe Notions, without feeing the truths of God in their frame,
and ſo are never ſtable and rooted in the Faith, therefore this
tions without fhould Chriftians first look after, the riches of the full affurance
of underſtanding in the Mysteries of godliness.
1
To reft in
affection
without judge-
ment.
In loole No-
method.
* Col. 2. 2.
2 Intheit
memories,
*
+
Secondly, Chriftians must keep fuch Models of truth in their
memory; the memory is like the Ark wherein the holy things
of God are to be kept. The Spirit of Christ Jesus is given not
only to teach us all things, but to BRING ALL things to
our REMEMBRANCE, Joh. 14. 26. and Scripture is
written upon this occafion, not to lay in new truths, but to keep
the old in remembrance, 2 Pet. 3. 1. This fecond Epiftle I write
unto you by way of Remembrance. His first Epiftle was like the
Sermon, the fecond as the Repetition; the firſt to inform the judge-
ment, the fecond to help their memories; fo mult Minifters pegge
in one Sermon with another, never leave repeating the fame
truths, till they are fastened upon their Auditors. Phil 3.1. To
write the fame things to you, to me it is not grievous, but to you it is
fafe. Mens underflandings are dull to conceive, hard to believe,
and ther memories apt to forget; therefore we fhould preffe,
if not, rauta, alwayes the fame things, which Hippius liked
not, yet Tefì Tav auTay much about the fame matters, as Socrates
adviſed. The memory is a leaking veffel, therefore as the Apoſtle
exhorts, it concerns us régas posexe, more abundantly
to attend.
to give the more diligent beed; left we let them
flip,
Serm. 28.
681
The Conclufion.
** 2 John 8.
Clip, and thereby we loſe the* Minifters and our own labour
Thirdly, Hold fast the Models of Divine Truth in your pra- folive truth.
tice a; practical mem ry is the beft memory; to live the truths
which we know, is the beſt way to hold them fast.
There are Heretical manners as well as Heretical Doctrines. Infidelis dif-
Prophane Chriftians live against the Faith, whileft Heterodox putat contra fi-
dem,improbus
Chriftians dispute against the Faith: There be not a few chriftianus vi-
that live Antimonianifme, and Libertiniſme and Athe- vit contra fidem
iſme, and Popery, whil'ft others Preach it: Apeftates are Aug.
practical Arminians; a prophane man a practical Atheist.
Whilst others therefore live Error, do you live the truth;
whil'ft others deny the Gofpel, do you live the Gofpel: As
you have received the truth as it is in Jefus, fo walk in it, to all
well-pleafing; without this a man forfakes the truth while he doth
profeffe it. They profess to know God, but in their works they deny
him, being` abominable, and diſobedient, and unto every good work
difobedient.
Tit. 1.16.
Yea to live the Truths we hear, is the way not to hold them To hold forth
only, but to hold them forth to others, as the Apoftle freaks, truth to others.
holding forth the Word of Life, yours. It is a Metaphor" taken
either from Fire-lights upon the Sea-coasts burning all night, Phil.1 2. 6.
the ufe whereof is to give notice to Seamen of fome neighbouring
Rocks and Quickfands that may endanger their Veffel, or elfe
from Torch-bearers in the night-time, who hold out their lights,
that paffengers may fee their way in the dark, according to
which Metaphor our Saviour calls true reall Chriftians the
Lights of the world, a City fet on a bill, to enlighten the dark Matth. 5.i4.
world with their beams of holiness.
It is a bleſſed thing when the Converfations of Chriftians are
practical Models of Goſpel-truths, walking Bibles, holding forth
the graces or excellencies of him who hath called them out of dark. Ta's apera's.
neffe into his marvellous light.
1 Pet, 2, 9.
Fourthiy, Chriftians are to hold faft Models of truth by con- Tocopted for
tending for the Truth, against all the oppofition of the repro- the cruch.
bate world, in contending and publickly owning the truth, what-
ever it cost them; God ordereth the love which the people fhow
to the truth,not ſeldom to be a restraint to cai nal Magiſtrates when
they would introduce mischiefs into theChurch by force and power,
Matth. 14. §. He feared the multitude. Matth.21.46. They feared.
she
682
Serm. 28.
The Conclufion.
Jer.9.3.
1
:
J
the multitude, because they took him for a Prophet. Acts 4. 21:
They let them go because of the people Thus doth God make
ufe of the people, though contemptible for their quality, yet con-
fiderabe for their number, as a bank of fand to keep back the
waves of furious and oppofite greatnefs: Yea when the flood of Perſe-
cutions is already broken in upon the. (hurch, their zealous own
ing of the Truth keeps it alive, and is a means to propagate it to
after ages. We owe our preſent truths not only to the disputa-
tions of the Doctors, but the death of the Martyrs who were
willing to refift unto blood, ftriving againſt finne, Heb. 12.4; By
whoſe flames, after ages fee the truths of the Golpel more clearly.
USE.
The firſt Uſe may ferve for Lamentation.
We live in a frozen and dull age,wherein men have learned to hold
fast every thing but the Truth; Rich men will hold fast their E-
ftates; though Chrift, his Church and Caufe have never ſo much
need of them. Ignorant People will hold faft their ignorance;
ever learning, but never able to come to the knowledge of the
truth: Superftitious people will hold faft their Superflitious Cu
ftomes and Idolatries: Vain people will hold fast their Faſhions and
Modes: Seduced wrerches will hold faſt their Errors; Non per-
fuadebis etiamfi perfuaferis; yea they are bold and impudent in
juftifying and propagating their falfe Doctrines; they bend their
tongue like their bow for lies, but they are not valiant for the
Truth upon the Earth, while multitudes are outragions against the
Truth, few, very few are couragious for it. We may take up
that complaint, Ifa, 1.21, 22. How is the faithful City become
an Harlot? how is our gold become droffe ? and our Wine mixt
with water? who would have thought England could have fo
quckly forgotten Jefus Chrift, and changed the truth of God into a
ye?have the Nations been guilty of fuch a thing! fer. 2. 9. The
World once wondered to fee itſelf turnd Arrian; England may
wonder and be aftonished to fee itſelf turned Arminian, An-
tinomian, Socinian, Anabaptiſt, Quaker, Papiſt, Atheist, any
thing but a Chriftian! This is a lamentation, and fhall be
for a lamentation; Oh that mine head were waters, and mine eys
rivers of tears, &c.
An
Serm 28.
683
The Conclufion.
And now my Brethren, to make fome brief Application of what
what hath been ſaid,in order to this morning Exerciſe.
น
exercile.
A: you have heard, ſo you have ſeen,this Moneth now elapfed hath Application to
brought to your view an 'TrúTwo or Model of found words, the morning
you have bad as it were, the Summe and Subftance of the Go-
pel preached over in your hearing: I know it falls far fhort
both in respect of Matter and Method, of a perfect body of Di-
vinity, an exact and full delineation of all the chief Heads and
Principles of Religion: But confidering the fmallneſs of the Circle
of this monethly courfe in which this Model was drawn, I dare
take the boldness to lay, there hath as much of the Marrow and
Spirits of Divinity been drawn forth in thefe few Morning Le-
ctures, as can be rationally expected from men of fuch various
Studies, and affidnus labours in the Minifterial work. Former
ages have rarely heard fo much Divinity preacht over in many
years, as hath been read in your ears in twenty fix dayes: Thefe
few Sermons have digefted more of the Doctrine of faith, than
fome large volumes, not of a mean confideration, now extant in the
Church of God,
Truely, every single Sermon hath been a little sacrúaws, with-
in itſelf. Each Subject in this morning Exercife hath been hand-
led in fo ample a manner, and with fo much judgement, acute-
ness, and perspicuity, that it may well paffe for a little Treatife of
Divinity, wherein many profound Mysteries have been diſcuſt,
and ſtated, not with more judgment in the Doctrine, than with life
and vigor in the Ufe and Application.
The Preachers have fought to find out acceptable words, and
that which was spoken was upright, even words of truth. Infomuch
that a man that had never heard of a Gopel before, this moneths
conduct had been ſufficient, not only to have left him without ex-
cufe, but with the wife mens ST AR to have led him to Chrift.
Ecclef.12.
I
The more I dread to think what a tremendous account you
have to make, who after twenty, twirty, fourty ears Revelation of
the Gospel, have the addition of this moneth of Sabbaths alfo, to
reckon for in that day when the Lord Jeſus ſhall be revealed from Thef, 1.8%.
heaven in flaming fire, &c. if while in this irror, beholding as in
a glass the glory of the Lord, you are not changed into the fame
image
684
Serm. 28
The Conclufion
* Morning
Exercife,
May 1654.
1. Subject.
2. Subject.
3. Subject.
4. Subject.
image from glory to glory by the Spirit of the Lord.
I fhall not undertake (as formerly) to extract the Summe and
Substance of what you have heard, I have fome hope to be faved
that labour upon a better account.
I fhall recount to you the Heads only, and Points of Chriſtian
Doctrine which have been handled in this Monethly Exercife
that now in the clofe of all, you may behold as in a Map or
Table, the Method and Connexion which they hold amongst them-
felves.
Avanegaralaris, Or a Summary repetition of the Heads of Di-
vinity preach upon in this Course.
The first Divine (after the preparatory Sermon) that preach-
ed to you, began with that which is the firft and chief object
of Knowledge and Faith; that a and ∞ in Divinity,
THERE IS A GOD,
Heb.11.6.He that cometh to God,muſt believe that GO´D is,&c.
Hereupon, becauſe if there be a God, then he is to be wor-
Shipped, and if to be worshipped, then there must be a Rule of
that worship; and if a Rule, it muſt be of Gods own appoint-
ment; therefore
The Second dayes work was, against all other Books and
Writings in the world, to Evince this Truth, the
SCRIPTURES CONTAINED IN THE BOOKS OF
THE OLD AND NEW TESTAMENT,are THE WORD
O F G O D
;
2 Tim. 3.16. All Scripture is given by Inspiration of God.
By theſe Scriptures that great Myfterious Doctrine of the
Trinity, which the light of nature can no more difcover than de-
zy, was afferted and opened as far as ſo profound a Myſtery can
well admit, and fo
The third mornings work was to ſhew,
THAT IN THE GODHEAD THERE IS A TRINITY
OF PERSONS IN UNTY OF ESSENCE, GOD THƐ
FATHER, GOD THE SON, AND GOD THE HOLY
GHOST, God bleſſed for ever ;
1 Feb. 5. 7.
There are three that bear Record
in Heaven, the FAHER, the WORD, and the HOLY
GHOST, and these three are ONE,
The Creation of Man in a perfect, but mutable Eftate, by the
Joynt
Serm.18.
685
The Conclufion.
joynt Power and wisdom of these three glorious Perfons, was the
Fourth Subject opened from that Text,
Ecclef, 7.29. God made man upright, but they have fought out ma-
ny inventions.
Man thus Created, God entred into a Covenant with him, and
o the COVENANT OF WORKS which God made
with Adam and all his pofterity; fucceeded in order to be the
Subject matter of the
Fifth morning Lecture: the Text was,
Gen. 12. 17. In the day thou eatest thereof, thou shalt furely 5. Subject.
die.
This Covenant no fooner made (almost) then broken; the
work of him that preacht the
Sixth Sermon was, THE FALL OF ADAM, and
therein more ſpecially of PECCATUM ORIGINALE 6.SubjeƐt.
ORIGINANS, or ORIGINAL SIN IN THE
FIRST SPRING and fountain of it; the Scripture
Rom.s. 12. By one man, fin entred into the world, &c.
>
The Fruit and ſad effect whereof being the fe of Gods
image and the total depravation and cor, uption of mans nature;
The feventh thing that fell naturally to be handled, was, Pec-
catum originale originatum,of,Original corruption in the STREAM
and DERIVATION OF IT TO POSTERITY;
from
Pfal.1.5. Behold, I was ſhapen in iniquity, and in Sin did
ther conceive me.
my Mo-
This is the Source of all that evil that hath invaded "all Man-
kind; that therefore which naturally fucceeded in the
7. Subject.
Eighth course of this morning Exercife, was, MANS LI. 8. Subject.
ABLENESS TO THE CHRSE; or the MISERY
OF MANS ESTATE BY NATURE
Deut. 27. 1. Curfed is every one that continueth not in all the t
•things
of the Law to do them; or Ephef. 2. 3. By nature the
children of wrath;
Ninthly, Mans impotency to help himself out of this miferable
eftate, was the next fad Profpect prefented to your view, by that
Reverend Brother that preached the ninth courfe, and he 9. Subject.
Uuuu
took
686
Serm. 28.
The Conclufion.
}
*
took his rife from
A
หน
Rom. 5. 6. When we were without ftrength, Chrift died for the un-
godly.
That the doctrine of mans impotency, when it had laid him in
the duft, might not leave him there; the
10. Subjet. Tenth Preacher difcourfed to you of the COVENANT OF
REDEMPTION, confifting of the tranfaction between
God and Cbrift from all Eternity; from that Text,
Ifa. $3.10. He shall (ee the travel of his foule and be fatis-
fied.
In the eleventh place,THE COVENANT OF GRACE RE-
VEALED IN THE GOSPEL,came next to be unfolded,
as being (if I may fo fay) the Counterpart of the Covenant of Re-
11. Subject. demption, which the Preacher to whom the
Eleventh courſe fell, opened to you out of
Heb. 8.6. Jefus Chrift, bath obtained a more excellent Miniſtry,
by how much also he is the Mediatonr of A BETTER
COVENANT.
This done, it was very feaſonable to let you hear of the Media-
tour of the Covenant; which was performed by the
12. Subject, Twelfth Minifter who preached to you JESUS CHRIST
in his PERSON, NATURES, and OFFICES,
from that Scripture,
13. Subject.
142 Subj .
1 Tim. 2.5. There is one God, and one Mediataur between God and
man,the man Christ Jesus.
Next to his Natures and Offices, it was proper to treat of the two
ftates of Jefus Chrift, and therefore the
Thirrteeth Preacher opened to you Christs ftate of Humi-
liation,out of
事
​Phil. 2.7,8. He made himself of no reputation, and took up,n him
the form of a Servant, and being found in fashion as a man, he
humbled himſelf, and became bedient to death, even the death of
the Criſſe.
The fourteenth, CHRISTS STATE OF EXAL-
IATION, out of the ninth verſe, Wherefore God hath highly
exalted him, and given him a Name which is above every Name,&c.
Time not allowing a more copious and diftinct enquiry into this
great Mystery, God manifested in the flesh; that which came in the
Fifthy
Serm. 28.
667
The Conclufion
Fifthteenth place under confideration, as moft proper, was, THE 15. Subjett
SATISFACTION WHICH CHRIST MADE TO DI-
VINE JUSTICE; and that was done on that Text,
Col. 1. 20. And (having made peace through the blood of his
Croſſe) by him to reconcile all things unto himſelf; I fay,
whether they be things in earth, or things in heaven.
And becauſe the Redemption made by Chriſt upon the Croffe, fig-
nifieth nothing in effect without the Application of it to the con
ſcience: The Minifter to whom the
Sixteenth turn fell, Treated of EFFECTUAL CALL-
ING, from
Rom. 8. 30. Moreover,whom he did predeftinate, them be alfo 16. Subject.
called.
In, and by which Call, the foul being really, but yet Spiritually
joyned and united to Jesus Christ, that which fell next under
confideration in the
Seventeenth Courſe of this Exercife, was that exceding preci-
cious Myſtery; The SAINTS UNION WITH JE-
SUS CHRIST.
His Scripture was, 1 Cor. 6.17. He that is joyned to the Lord,
is one Spirit.
And inasmuch as Union is the Foundation of Communion, Intereft in -
Chrift the Fountain and Spring-bead of Fellowship with Chrift;
the Subjects which followed naturally to be handled, were fu-
ftification, and Filiation.
JUST IFICAT 10 N in the eighteenth Course, out of
Rom. 5.1. Being justified by Faith, we have peace with God.
And the Nineteenth,
17. Subje&
-18. S'ubject.
FILIATIN, or Divine Son-fhip to God ; which
branching it felf into thefe two great priviledges of the
Covenant
ADOPTION.
REGENERATION ;
19. Subject.
the one whereby out State is changed, by the other, our Natures,
they were twifted together into one Sermon, on that por-
tion of Scripture,
Uuuu 2
John
6882
Serm. 28.
The Conclufion.
20. Subject.
John 1. 12. To as many as received him, to them he gave power
to become the SONNES of God, even to them that be-.
lieve on his Name.
In which Filiation, it being evident by the Scripture quoted, that
Faith hath fuch a ſpecial ingrediency, therefore it was fealon-
able in the next place to fpeak of SAVING FAITH;
which was the Subject preacht on in the
Twentieth morning of this Moneths Exercife, the Text being
Acts 16. 31. Believe on the Lord Jesus Chrift, and thou ſbalt
be faved, and thy house.
And although Repentance be ufually before faith, in the order of
fenfe and feeling; yet faith being before Repentance, in the order of
Nature and operation, it being the primum mobile in the orbe of
grace, ( as unbelief in the orbe of fins, Heb. 3. 12.) hence it was
proper, next after Faith, to ſpeak to you of REPENTANCE,
21. Subject, which was handled by him that preached
Ma tth3.8.
22. Subject.
23. Subject.
224. Subject.
the one and twenty Lecture, his place of Scripture being
Acts 5.31. Him hath God exalted to be a Prince, and a Saviour, for
to give repentance, and remiffien of fins.
And becauſe true repentance is alwayes accompanied with fruits
meet for Repentance; therefore as the great and comprehenfive fruit
thereof,
the twenty fecond Exerciſe was ſpent in fetting forth the Na-
ture, neceffity, and Excellency of HOLINESSE from
theſe words of the Apoſtle,
Heb. 12. 14. Follow peace with all men, and holiness, without which
none shall fee the Lord.
This giveth the Believer a capacity, though not a merit of a joy-
full refurrection, and the next Preacher took therefore the RESUR-
RECTION for his Subject, upon the
Twenty third morning, and for his Text,thoſe words of St.Paul.
Acts 26.8. Why should it be thought a thing incredible with you, that
God should raise the dead?
And as upon the Refurrection follows the day of Judgement;
in the fame Method, the difcourſe of the LAST 7 V D G E-
MENT fucceded, and was the work of the
Twenty fourth day the Preachers Text was
A&s 17. 31. Gd hath apprint, & a day in the wich he will judge the
world in Rightconfness, by that man whom he bath ordained.
The
Serm. 28.
689
The Conclufion.
The fentence of that day was the next thing in order to be confi
dered: and although the ſentence of the Elect be firft in the proceffe,
yet becauſe it is laft in the execution, as appeareth in comparing
the 34. verfe of the 25. of Matth. with the 46.therefore the TOR
MEMTS of HELL was the fad and ftartling Subjec
which the twenty fifth Preacher inſiſted on, from
Everlasting Fire prepared for the Divell and his
Math. 25. 41.
Angels, &c.
And when the Righteous have had the honour as Affeffors with
Christ,to behold with their eyes that fentence executed upon the Re-
probate, and their perfons dragged away into everlaſting burnings
by the Miniftry of the infernal Angels:
Then the joyful fentence fhall be accomplished upon the Ele of
God, and they fhall ride in triumph with Jefus Chrift the King
of Saints, into the gates of the New Jerufalem, and fo the
Twenty nixth, and most bleſſed Subject with wich the laſt
Miniſter did moſt fiveetly clofe this morning Exerciſe, was the
JOYES of HEAVEN; and his Text was
Matth. 25. 34. Receive the Kingdom prepared for you from the
foundation of the world.
And thus honourable and beloved, I have prefe ted you with
the Epitomy or Compendium of found words, which hath "viethedi-
cally been delivered in the courfe of this moneth in diversof the chief
Heads and Points of Gefpel- De Etrine.
There is no man that is acquainted with the Body of Divinity, but:
may easily obferve this Method or S ftime to have been in fome-
Points (poffibly) redundant, but in more defective : He that will-
object the former, may confider that eve y man fees not by the fame
light; infomuch as if twenty Divines fhould have the drawing up
of twenty feveral Models of Divinity, not two of them would
meet exactly in the fanie leads or order; in this cafe therefore,.
venium p timujg; damufque viciſſim.
+
And he that will object the latter, muſt alſo remember, that if
we had taken in more Points, there mu · have been more dayes, which
the courſe of this Exercife & th not allow.
Sufficient to the dayes hath been the labour thereof; and when
we cannot do all we would, it his honourable to do what we can:
To the glory of God be it ſpoken; fince this Exercife was firſt ſet
úp, such a moneth hath not been known in this City.
A
25. Subject.
26. Subject..
A
گھر
*
690
Serm. 28.
The Conclufion.
I
· ἐν ἐμοὶ δ
ἐπ εἰπεῖν,
ἐν σοὶ δὲ τὸ
857 70 siv
δε τε
A word of Exhortation.
*f
+
What now remaineth, men and brethren, but that the Miniſters
吹
​of the Gofpel having done their work in holding out unto you a
πрoodedes, is Form or Model of found words; you, ftir up your felves in the
DewSE TO TE- Strength of fefus Christ to do yours? and what is that, but that
Aes@ru. Cyril. which is commended here to Timothy, That you hold fast the form
Hierof.præf.
of jound words, which you have received of them?
Cat. Noftrum
eft diccre, ve-
ftrum vero age-
re, Dei autem
perficere.
They have held it forth, it concerns you to hold it faft.
First fee therefore that you hold it faft in your understandings.
My brethren, in this Moneths Exercife you have had many of
the chief Heads and Points of the Chriftian Faith unvailed to you,
* un vocions *not only as fo many fingle truths,and feveral precious Jewels to lie
THS CURINDERS by you, but (that to which poffibly moft of you have been ftran-
είναι ομιλίας,
e'vou ouius, gers hitherto, as far as the defign could well fuffer) Methodized as
αλλα τα κατ' it were into a Chaine of Pearls to weare about necks; truths fitly
δόμενα δια
joyned together and compacted into a body, by that which every
daizuara. I- joynt fupplyeth.
azóλxdías N-
iftas homiliis
effe fimiles, &c.
Sed hæc que
per ordinem
tradimus docu-
menta.
dem ut fupra. Now your duty is, to wear this (hain or Bracelet carefully that
Non exiftimes it may not be broken. Your labour must be to imprint this Me-
inftitutiones
thod of truth in your mindes and judgements, by vertue whereof
You may be able to know them in their Series and Connexion; and
when you hear any of thefe Points handled in Sermons, you may
be able to know one truth from another, where they are to be fix-
ed in the Orb of Divinity, and fo to refer them to their own proper
place and ſtation; which will prove to be a greater advantage to
your proficiency in the knowledge of Chrift then you can easily
believe. It is obfervable, Rom. 8. 28. when the Holy Ghoft having
h rited effectual calling as the ground of that bleſſed truth, that all
things work for god to thofe that love God; yet he mentions
it again in the very next verse; and why? but to fhew us what
place it obtains in the golden chain of falvation; how it takes its
room between Predestination and Justification; Whom he did pre-
deftinare, them also he CALLED, and whom he CA L-
LED, them he justified; of fo great moment it is not
onely to know Gospel truths, but how to posture them in
their proper rank and file, where every truth is to ftand: This
advantage in a g eat meaſure you have had by this Moneths Exer-
cife; fee that you improve it to the clearing of your underſtand-
ings in the Method of Gofpel Doctrines.
Gospel-truths
Secondly
Serm 28.
691
The Conclufion.
Secondly, Hold them faft in yor Memory.
Truely the Order of this Months Exercife, if you be not want-
ing to your felves, will not contribute leffe ftrength to your memo-
ries than light to your understandings. The truths themselves have
been a Treaſure given you by your heavenly Father; and the Me-
thod will ferve you for a ſack or purſe to keep them in: and truely
it would be a labour neither unprofitable nor uncomely to take fo
much paines your felves, and to teach your Families to do fo too,
feil. to Conne this Model without book; and the Lord teach you to
get them by heart.
You may once a week, or fo, revolve them thus in your minds,
I. There is a God.
II. The Scriptures are the Word of God.
III. In the God-head there be three Perfons or Sub-
fiftencies, Father, Son, and Holy Ghoft, God bleſ
fed for ever.
IV. God Created man in a perfect, but in a mutable eſtate.
V. The Covenant of works God made with man in his
innocency.
VI. Original fin in the firft ſpring of it, in Adams first
transgreffion.
VII. Original corruption derived from thence into mans
nature.
VIII. Mans ¡iableneſſe to the curse, or the wifery of mans
State by nature.
IX. Maus impotency to help himself out of this eftate.
.X. The Covenant of Redemption, or the tranſaction between
God and Christ from all Eternity, about mans fal-
vation.
XI. The Covenant of Grace revealed in the Gospel.
XII. (brift the only Mediateur between God and man, cox-
fidered in his Perfon, Natures, and Offices,
XIII. Chrifts State of Humiliation.
XIV. Chrifts state of Exaltation.
XV. (hrifts fatisfaction to Divine Justice.
XVI. Effe&tual calling.
XVII. Union with brift.
XVIII. Iuftification by Chrifts Righteoufnelle.
१५
XIX. So
A
692
Serm. 8.
The Conclufion
{
XIX.
Son-bip to God, § Adopition.
confifting in
{ Regeneration.
XX. Saving Faith.
XXI. Repentance.
XXII. Holineſſe.
XXIII. The Refurrection.
XXIV. The last Judgement.
XXV. Hell.
XXVI. Heaven.
Chriſtians, this, and other fuch like Catalogues or Formes of the
Articles of Chriftian Faith imprinted upon your memories, will
be of great benefit and fe vice to you. Do ye ferve your memories,
and your memories will ferve you; labour to get them fo im-
printed upon your memories, that they may never be blot-
aiava. Cyril, ted out.
τα λεγόμενα
pisvdave,
Tág és
Hiero!. præf.
Catechif
* Deut. 4. 6.
Omne tulit
punctum qui
mifcuit utile
dulci.
x
Thirdly, Hold fast, yea hold forth theſe precious Truths delivered
to you in your lives and converfations.
Chriftians,let it be your care (and behold it ſhall be your* wif
dum in the eyes of all the beholders) to live this morning Exercife,
the glory whereof bath filled this Affemblie for a moneth together.
To engage and quicken you herein, let me mind you of one rare ad-
vantage this Model carrieth with it, above moft of the acute and
learned Treatifes of Schoolmen, or folid Tractates of Catechetical
Divines, who have taken great paines in opening and ftating the
Principles of Chriftian Religion.
The Reverend Divines who have travelled in this fervice of your
Faith, have in their ſeveral Sermons with fingular skill and piety,
brought down Principles unto practice, and improved all their Do-
trines to Use and Application; wherein they have fhewed them-
ſelves Workmen that need not be ashamed; wiſe Builders that know
how to handle the Trowel as well as the Sword; and that made it
their defign to build up their hearers in holineffe as well as in know-
Ledge: The School and the Pulpit met together; the Doctor and the
Paftor have killed each other. They have not difcuft the Doctrines of
Faith in a jejune frigid fpeculative way only; but what they clear-
ed to the judgment, they wrought it home upon the heart and affe-
Etions, with fuch warmth and ſweetneſſe, as that the hearers feem'd
for the prefent to be carried into the mountain of transfiguration,
where
Serm. 28.
693
The Conclufion..
where they cryed out with Peter, It is good for us to be here:
So that although their Sermons were very large, yet the greateſt
part of their Auditories thought they had done too foon, and went
away praising God that had given ſuch gifts unto men.
Oh let it be your care, dearly Beloved, that as this Model hath Rom. 6. 17.
been delivered unto you, ſo you may be delivered into it: What a soragidó-
fore judgement will abide fuch as fuffer all theſe morning influences STE TUTTIP.
to paffe away as water over a swans back; that come the fame The Form of
from theſe morning vifions, they came to them. How shall we which je were
efcapt, if we neglect ſo great falvation?
dodrine into
delivered.
Hold it forth I fay Chriſtians,in your lives; the Converfation is a Efficacius vita
better teftimony to the truth then the confeffion.
Confeffion.
Bernard.
qu´m Inque tc-
I have met with a general vote in the Auditory, that attended ftimonium Ber.
this morning Ordinance, that thefe Sermons might be Printed; that
fo what hath once paft upon yourears,might be expofed to youreye;
whereby you might ſtay and fix upon it with the more deliberation.
Whether I may prevail with the Brethren,or no for their facend tra-
vel in this Service, I know not.
There is one way left you, wherein you may gratifie your own de-
fires,and Print theſe Sermons without their leave,though I am con-
fident,not without their conſent, and that is,
PRINT THEM IN YOUR LIVES AND
CONVERSATIONS.
Live this morning Exercife in the fight of the world, that men may
take notice you have 'een with Jeſus :
You have been called up with Mofes into the Mount to talk with
God. Now you come down, oh that your faces might ſhine; that
you would commend this morning Exercife by an koly life, that you
may be manifestly declared to be the Epiffle of Chrift miniftred
by US.
Let your light fo fhine before men, that they may fee your goed
works, and glorifie your Father which is in heaven.
To that end
Take along with you theſe two FAIT H.
great helps in the Text
LOVE.
Held fast the form of found words in FAITH and LOV´E.
I know fome Expofitors interpret thefe as the two great CO M-
PREHENSIVE HEADS of found words or Goſpel-Doctrine,
in this now; Faith and Love: Faith towards God, and
tropygens
XXXX
Love
2 Cor. 3.3.
Matth. 5.16.
{
69A
Serm. 28.
The Conclufion.
1. Eaith,
Faith realizeth
Goſpel truth.
Heb. 13.13.
Love towards men: Faith the fumme of the first Table, and Love
of the ſecond; or Faith in Chriſt, and Love to Chrift; or Faith as
comprehending the Credenda, things to be believed; Love as com-
prehending the Facienda, things to be done. But I am fure it is
not againſt the Analoge of Faith, or the Context to improve thefe
two as Mediums to ferve this command of holding faft found
Doctrine. And fo in the entrance it was propounded, as the fourth
Doctrine, fcil. Faith and Love are as it were the two hands wher e-
by we hold fast the Form of found words.
First then (Chriftians) look to your Faith; that is an hold-faft
grace, which will fecure your standing in Chrift. As unbelief
is the root of Apoftacy, and falling back from the Doctrine of the
Gospel, Heb. 3. 12. So Faith is the fpring of Perfeverance. 1 Pet.
1.5. Kept by the power of God through faith to falvation. Faith
keeps the Beltever, and God keeps his faith, Now faith keeps the be-
liever cloſe to his Principles upon a two-fold accompt.
1. Becauſe faith is the grace which doth RE ALIZ E all the
Truths of the Spel unto the foul. Evangelical Truths to a man
that hath not faith, are but fo many prettie Notions, which are plea-
fing to the fancy, but have no influence upon the Conscience, they
may ferve a man for difcourfe, but he cannot live upon them:
fuffering Truths (in particular) are plesfing in the Speculation, in
times of profperity, but when the hour of temptation cometh, they
afford the foul no ftrength to carry it through fufferings, and to
make a man go forth unto (hrift with.ut the Camp, bearing his
reproach.
But of Faith, faith the Apofte, it is vasaris, and λ£x; the
fubftance of things hoped for,and the evidence of things not fern; faith
makes all Divine Objects (although very Spiritual and fubtile in
their own nature) faith makes them (I fay) fo many realities, fo
many folid and fubftantial verities; it gives them a being, not in
themselves, but unto the believer: and of i vifi le it makes them
vifible, as it is faid of Mofes, he saw him that was inviſible;
How by faith, verſe 23.24. that which was invisible to the
eye of nature, was vifible to the eye of faith. Faith, brings the
Heb. 11 27.
cbject and the faculty together. Hence now men yet in their un-
regener cy, though haply illuminated to a high degree of Goffel-
Notion, in time of ribulation will fall away, and walk no more with
Jifies, becauſe through the want of Faith, Divine Truth had no
rooting in their hearts; all their knowledge is but a powerleffe
+
notion
Serm. 28.
1
The Conclufion.
195.
1
-
7
notion floating in the brain,and can give no reality or tubfiftence to
Gofpel-verities: Knowledge gives luftre, but Faith gives being,
knowledg doth irradiate, but Faith doth realize; knowledge kulds
out light, but faith adds life and power.
It is Faith my Brethren, whereby you stand; Faith is that where- 2 Tim, 1. 12.
by a man can live upon the truth, and die for the truth; I kna ulom
I have believed; and I am perfwaded that be is able to kop that
which I have committed unto him against that day. Look to your
Faith Chriftians. For again,
Faith fetcheth
Ch. ift.
Secondly, Faith will help you to fetch strength from 7. fus fire igih from
Chrift, to do, to ſuffer, to live, to die for Jefus Christ, and the truths
which he hath purchased, and ratified by his own blood, Phil. 4. 13.
I can do all things through Christ which strengtheneth me.
Faith inveſts the foul into a kind of Omnipotency, I can do all
things: Other mens impoffibilities are faiths triumph Faith is
an omnipotent grace, becauſe it fets a work an Omnip tent God.
In the Lord I have righteousness and strength, is the boast of faith,
Ifa. 45.24. Righteonfneffe for fuftification, and firength for San-
Etification, and for carrying on all the duties of the holy life:
this is infinuated in my Text,Hold faft,&c. in FAITH which is in
CHRIST JESUS:So that if it were demanded How fhall we hold
faft? the anfw.isby Faith: how doth faith hold faſt? in Chriſt Jeſus;
fcil. as it is acted by, and as it acts upon felus Christ. Jefus
Chrift is a Fountain of strength, and that ftrength is drawn out by Pla'. 71.16.
faith; hence Davids Refolve, I will go in the strength of the Lord
God, I will make mention of thy Righteousnesse, even of thine
onely.
The fecond grace which you must look to is LOF E. Love is
another hold-fast grace, I held him, and would not let him go, ſaid
the Spouſe of her Beloved, Cant. 4. 3. I tell you firs, Love will
hold faſt the truth, when Learning will let it go, the reaſon is, be-
cauſe Learning lieth but in the head, but Love reſteth in the heart,
and caufeth the heart to rest in the thing or perfon beloved.
I cannot diſpute for Chrift, faid the poor Martyr, but I can
dye for Chrift.
Love will fay to the truth, as the faid to her Mother in Law,
Whether thon gocft I will go, and where thou lodgest I will lodge;
thy people shall be my people, and thy God my God; where thon di-
eft, i will die, and there will I be buried, the Lord do foto me, and
more alfo, if ought but death part me and thee.
XXXX 2
Love
2. Love.
Ruth. 1.16,17.
696
Serm. 28.
The Conclufion.
Gen.34.3.
Minuit Felix
oЯa.
2 Thef.2.11,12
2 Pet.3.17.
Love is the glue that makes the heart cleave to the Object; as
it is ſaid of Shechem, His foule clave unto Dinah the daughter
of Jacob.
Love is the twist of foules Crederes unam animam in d,obus
effe divifam, it is but one foul that informs Lovers.
Chriftians, if you would hold fast the truth, LOVE IT. Love
bates putting away: when ever your love begins to decay, you are
in danger of Apoftacy. For this caufe God fball fend them strong
delufions to believe lies; for what caufe? why, becauſe they re-
ceived not the love of the truth.
Chriſtians, look to your ftanding; there is much of this judicial
blast abroad; the generality of Profeffors have contented them-
felves with, and rejoyced in the Light of the Truth, and in the No-
tion of the Truth, and in the expreffions of the Truth, but they
bave lost their love to the truth. Parts without grace hath been
the precipice of this evil and adulterous generation': the fooliſh
Virgins of this age have got Oyle only in their Lamps, but none in
their Veſſels, and ſo periſh.
You therefore Beloved, ſeeing ye know theſe things before, beware
left you alſo being led away with the error of the wicked fall
from your own steadfastness.
Let it be your ca e to receive the truth in the power of the truth,
in the impreffions of the truth upon your hearts, in the love of
the truth: Love the truth, even when the truth feems not to love
you when it makes againſt your Carnal interefls; when it calls
for your right eye, and your right hand: The right eye of your fin-
full ple fure, the right hand of your dishonest gain: when the
truth comes to take away all your falfe Principles, and to take
away all your fulſe evidences; not to leave you worth a Duty, or
a Church priviledge, not to leave you ſo much as a Creed, or a
Pater-nofter, or a good meaning; but cafts you out of all, which ſelf,
and fle bath counted your gain in point of falvation, as Phil.
3.7. to the loathing and abhorring of your perfons, &c. Yet even
then. I fay, Receive the truth in the love of it God intends you more
good in it then you are aware of: and therefore fay with young
Hre fe a. corri- Samuel, Speak Lord, for thy fervant heareth; and with Benard,
pe,ut a'errum do Lord, wound me, scorch me, ſlay me, spare me not now, that
parcas, Bern. thou mayeft fpa, e me for ever.
Ezech.16.5.
·
Thirdly,
1
Serm. 28.
667
The Conclufion.
MY TO-
Thirdly,There is yet another means, and that is in the verſe next to Ver. 14.
my Text, relating to the fame duty, though under a various Tv
expreffion.
That good thing which was committed to thee, K E E P.
The good or excellent truft and depofitum; was either the Mini-
fterial Office, with the gifts and graces which Timothy received by
Ordination for the edifying of the Church; or elſe
The form of found words here committed to him in my Text:
whichſoever, this duty is incu'cated upon Timothy again and again,
that he must keep it, quažev; preferve it as under Lock and Key;
and faith Beza, He keeps his depofitum that improverb it fo, that
the depofitor findes no canfe why he should take it away.
sarataJáner.
But how fhall Timothy, or any other Evangelical Miniſter or
Occupatio eft.
Christian be able to to keep it? it followeth à veúar ágio, &c.
by the Holy Ghift; The duty indeed is very difficult, but by
calling in the help of the Spirit of God, Believers fhall be enabled
to do it; and he is rot far from every one of them;for fo it follows Rom,8.16.
the Holy Ghost WHICH DWELLETH IN US,He is IN them Col. 1.29.
as a Principle of lite and power by his vertue and influence helping
their infirmities, and working in them mightily: Great is the oppofi-
tion that Believers meet withall: and Satan, and this preſent evil
world hath been too hard for many; not Profeffers only), but Afini-
fters alfo, men that feemed to be ftars of the first magnitude, they
have proved to be but falling-ftars, meer Comets, that for a time
make a great blaze, but quickly extinguiſh: They went on from us,
because they were not of us, 1 Joh. 2. 19.
But real Saints, true Believers fhall hold our; why ? becauſe, great-
er is he that is in them, then he that is in the world, 1 Joh. 4.4. - - keep,
by the HOLY GHOST THAT DWELLETH IN US.
Chriftians, walk in the Spirit, and prev for the spirit: cry
mightily to God for the continual prefence and cperation of the Holy
Gh ft: and for your encouragement,take along with y cu that bleſſed
promiſe of our Saviour.
If ye then being evil, know how to give good gifts un'o your children,
how much more ſhall your heavenly Father give the holy Spirit to them
that ask him?
Luke 11.13%
Now to the King eternal, immortal, invifitle, the only wife i Tim. 1. 7.
God, be honor, and glory, for ever and over. Amen.
FINIS.
I ha
Books Printed for Ralph Smith, at the
Bible in Corn-Hill.
T HE works of that learned and laborious Divine John Weemſe,
in four Volumes, 4.
Mr. Byfield on the Colloffions, fol.
Mr. Thomas Edwards Gangræna, four Volumes i 14.
Ainsworths works, fol.
And his communion of Saints, 1 2.
Dr. Staughtons heavenly converfation, 12.
Bp. Downam on the Covenant of grace, 12.
Kobins Effayes, I 2.
Mr. Dicksons Expofition on Matthew.
Mr. Brinley a learned Treatife of Chrifts Mediatorſhip, and the
fouls implantion, 8.
Mr. Brinsley Brazen Serpent, and Chrifts Membership.
Mr. Dicksons Expofition on the whole book of the Pfalms, one
Volume, 8. fecond edition.
Mr. Watfons works, viz.
1. The Art of Divine Contentment, the fourth edition.
2. The Chriftians Charter, fhewing the priviledges of believers
in this life, and the life to come, the fifth edition.
Mr. Ashes Sermon, at Mr. Whitakers funeral
Dr. Spurstow on the Promife, fecond edition.
Retorford on the Covenant of grace
Mr. Cottons Expofition on the book of Ecclefiaftes and Canticles,
fecond edition.
A learned Treatise, proving the Deity of the Holy Ghoſt, by
Mr. Eftwick:
Mr. Gurnals Chriſtian Armor, third Edition.
Mr. Hutchefon on the Goſpel according to St. John, in fol.
On the twelve ſmall Prophets, fecond edition.
Mr. Gurnals Chriftians Armour, the ſecond
Dr. Guile on the Canticles.
part.
ΑΝ
ALPHABETICAL TABLE
Relating to the chief Heads handled in
A.
this TREATISE,
DAM alle of Creation, to keep Adoption an effect of faith.
Affections unruly
P. 469.
the Law. p. 1c8,109. The one
cafier'd when we
man by when fin entred into the
come to b:aven.
P.650.
world. p. 136. His fin is entailed Angels, their fervice to the Lord Fefus
on all his feed. 137, 138. tranfmit-
Christ. p. 323, 324. not confirmed,
ted by imputation. p. 139, and 140.
not reconciled by Fefus Christ as Me-
made ou s without any impeachment
diator.
P. 338, 339.
of Gods juftic. p. 141. by generati-Antinomians refuted. P.423, 424.
on, not imitation. F. 142, 143, hurt Apparel of Saints in heaven. p. 652.
received by him, must quicken the ac-
ceptance of the fecond Adam.p.145. Atheiſme three forts.
bis fin will not be our acquittance.
Advantage great by fyftems and modules
p. 148.
Vita.
Voio.
of Religion.
P. 16,17,18,19.
Judicio.
}
pag. 51, 52..
Ado tion, its kinds. p. 436. its name
653.
P. 30..
explained. 4:7. Divine differs Affent to Gods being and bounty,ground
from humane Adoption. P. 438. of Addreßes to him.
Adoption preju poleth Vocation, Rege-Affurance an effect of faith.
neration, and Juſtification. p. 438. it
entitles to God, Chrift, and Heaven,
ibid.
B.
and how removed.
P.472..
P. 272.
Adoption, the properties. P. 439. and Bars to come union with God, three;
priviledges of it.
Adoption is different from Regenerati- Barring fine, imports punishment. P
on, yet not divided from it.
P. 440.
P. 446.
346..
Beo-
The Table.
433.
P. 278.
P. 379.
Belief of Gods being, the foundation
of Religion. P, 30. fountain of obe-
dience.
P. 54.
Belief of Christ to be the Son of God,
is not eafte.
p. 66.
Believing finner, he ſubject of Gospel-
repentance.
P. 489.
Believers,their dignity and duty. pag.
Believers united to Christ.
Believers whom.
Believers perfons, graces, and duties,
relate to Christ.
P. 95,396.
Birth-right despised, is dreadful. p.
448.
Bleffedneſs of mans natural rectitude.
p. 111.
Bleffed eftate of the New Covenant. p.
Bleſſed, how faii of the Saints.p.664,
665.
Bodies of Saints re-united to fouls. p.
657.
Bodies of Saints and finners differ at
Refurrection.
Body of man fubject to Gods wath.
P. 184.
Body, its very self-fame fubftance shall
be raised. p. 591, 592, 593. Its
prime endowments at Refurrection. p.
I
254, 259.
P. 591, 592.
593, 594.
P. 296.
Bodily infirmities fhaken off in heaven.
P. 651.
Blood of fin to be fhid for the blood of
Chrift.
Bowing at the Name of Jefus, what
it means. p. 321. by whom to be dons.
P.322,323.
C.
P.2,3.
ibid.
Caufe encourageth to (uffer.
Captain encourageth contest.
Calling effectual. p. 353. what it is, and
how wrought.
P. 357, 358.
Called,who.p.359. fem.p.360.by what.
ib.from what causes. p.361,362,363.
by what means. p.365. to what end.
P. 366. when.
P.367.
Call is holy.ib. heavenly. F.318.without
noiſe. p.370. immutable.
Care accompanieth truer pentance. 541.
Cafe of man fallen, helpleß by nature.
P.371.
207.
21.
Catechifmes commended.
Children of God by Regeneration and
Adoption.
435.
Children of God, their carriage dire-
Eted.
448, 449,450.
Chrift is Lord, how. 330, 331. a good
Ca taine.
Chrift is truly God. 266, 267.
2)༣.
and truly
269.
imme-
460.
557.
483.
man. 268. God and man,
| Chriſt and promifes, not God the
diate object of faving faith.
Chriftians changes, three.
Chriftian Religion reaſonable.
Comeye bleſſed, what kinde of ſpeech.
666, 667.
Command to Adam and Covenant of
works.
Complaints against God, charmed.
122.
267.
Compaffion to br.thren, theweth a fenfe
of our own natural weakneß. 215.
Communion an evidence of union with
Christ
385.
Conditions
The Table.
Conditions in order to mans Re-
demption between God the Father,
and God the Son. P. 222,223.
Conqueft of enemies, an effect of
470.
Faith.
Conſcience proveth that there is
a God.
43,44.
Conſcience engendreth fear. 46,47.
Confent of Nations univerfal and
perpetual, proves that there is a
confifts.p.126,127. How and why
given by Mofes. 128, 129.
Ifrael was not under it; ibid.
Men ont of Christ, yet under it.
130
Covenant of Redemption what it
is, and between whom. 216,217,
218,219.
It is to be particularly improved by
Believers. 230,231,232.
48. It confirms the Covenant of Grace,
its bleffings.
228,229.
Covenant what¸·
233.
Gofpel Covenant the best of Co-
God.
Confeffion of fin a part of Repen-
tance. 509, 510. How to be
made. 511,512,513,514
Conviction, wherein it confifts, and
how it acts.
493,494.
Contrition, wherein it confifts.496,
Converſion, its parts.
venants.
235,239.
131.
Covenant of Works and Grace,are
to be differenced by men.
Covenant of Redemption different
503. from Covenant of Grace. 218.
497.
31.
Crown of Saints in heaven,what. Creation the work of God.
654.Its threefold wreath. 655,656.
Covenant what it means. 123,
124, 235.
Man created holy and mutable.
Covenants in Scripture. 235.
Covenant Natural,what it is. 236.
Legal, what it is. 237, 238.
Evangelical, what it is. 239.
Covenant, an act of condefcenti-
on in God. 130. Imports Gods
promife, and mans duty. 239.
Gods dealing with Adam in Para-
dife, how and why called a Co-
venant.
125.
105.
Creatures execute Gods wrath on
190.
man. 189. Themſelves liable to
Gods wrath.
Creeds, Apoftles, Athanafii, Ni-
cene, &c. justified.
Curfe of the Law due to man by
nature.
20.
181.
Cœre of faln man,Omnipotent.208.
D
Covenant of Works wherein it Death of Chrift its kinde, manner
Yyyy
and
The Table.
342.
and grounds. p.283.The Reasons
thereof. 290,291,292.
Death of Christ a facrifice,and on-
ly fa poffible.
Deferving caufe of Chrift his
death.
345.
Death of Christ was in our place
and ſtead.
Diligence in duty and readineffe to
dye for Chrift, but a reasonable
recompence for his death for us.
347.
297,299.
Christ dyed willingly, obediently
and humbly. 287,288,289.
Death of Christ a pregnant Argu-
ment to Repentance, 528,529,
530.
·303.
Death deftroyed by the death of
Chrift.
Defire accompanieth Repentance.
544.
duty of
60,61,
Dependence on God the
fuch as believe God is.
Divel an enemy to Faith. 481.
Divels fubject to Fefus Chriſt,326,
327.
Divel limited by Ch;ift. 328.
Doctrine of Trinity to be prized.
Dominion of Saints.
E
82
442.
P. 359.
136
301.
poor in the world.
Entrance of fin into the world,what
and how.
Enemies of man foiled by the death
of Christ.
Entertainment of Chrift. 434.
Epiftle to the Romans, a Module
of Religion. 8. to the Hebrews.
9. to Galathians,ibid. Ephefians.
10. Timothy and Titus. ibid.
Errors are obviated by a Module of
Religion.
Errors about Repentance.
Error in fundamentals inconfiftent
with Faith.
480.
Morning Exercife when it begun,
and how profitable it hath been,
23, 24. Duties towards it.
ments.
12,14.
55.
252
Extremity of hell torments by their
inflammation, fire, and prepara-
tion and aſſociation with Divels.
628,629,630,631.
Eternity the property of hell tor-
632,633.
Evidences of eternal life laid down
in a Module.
Exaltation of Chrift oppoſed to his
Humiliation, 306,307. Its pri-
ority to his humiliation, as a
merit or meer antecedent, dif-
cuffed, 308 309. it was exceed-
ing high.
15.
31.
Elect dead in fin before called,and. Exaltation of Christ by three steps.
312,313,314.
Faith
The Table.
F
ibid. Sullen.p.518. Quakers RC-
ibid. 519.
I
pentance.
Fall of man was from his own mu-
table, felf-determining will.111.
Federal tranfaction did paß be-
tween God the Father and Son,
and that from all eternity. 219,
226.
Faith commended, P. 455,456.
Faith distinguished into its kinds.
456,457.
Faith defined. 449. By its genus
and fubject. 460. cauſes 461,
462, 463,464, 465, 466,467.
Effects. 468, 469, 470, 471,
472,473,474. properties.475, Fear accompanieth true Repentance.
476,477,478.and oppofites.479.
480, 481.
Faith if faving, receiveth whole
Christ on judgement and choice.
Fear of God, the duty of fuch who
believe God is.
58,59.3
542.
447.
Filiation to God is by Adoption and
Regeneration.
Filial priviledges Believers com-
451,452,453.
475. forts.
228.
421.-
480.
Fleſh an enemy to Faith. 480.
Flesh crucified by union with Chrift.
391,392.
Forme of found words to be held
fast. 670. By Magiftrates how.
674, 675,676, 677. By Mini-
fters how. 678, 679. By the
People how.
680, 681.
Freedome of God, Father and Son
in tranfacting the Covenant for
mans Redemption.
Re-Free-grace the ground of Adoption
and Regeneration.
Fruitfulneffe a note of union with
Chrift.
Faith groweth and perfevereth, and
purifieth.
477 478, 479.
Faith and falvation how connexed.
473.474.
Faith strengthned by the Covenant
of Redemption.
Faith how it justifieth.
Faith greatly oppoſed.
Faith goeth before Repentance in
order of nature as its caufe.490.
Faith in its effential acts without
its reflexions, is the cauſe of
pentance.
Faith of Scriptures authorities to
be ftrengthened. 103, 104.
Falfe Repentance feven kinds;viz.
Popish. 515. Pagan. 516. Pro-
fane. ibid. Legal.517. Slaves.
491.
2.4.
477.
393,393.
Y yy y z
God
The Table.
1
G
God is. p.30, 31. Gods being is
evident in nature. 31. & 48.
and Scripture.
48,49.
Gods being confiftent with the ad-
versity of the just, and profperi-
ty. of the wicked, and evidenced
by them.
45, 50, 51.
powerful and operative. p.533.
Grace of God magnified by mans
fall. 213,214. First caufe im-
pulfive of juftification.
Graces are the fruits of the Spirit.
420.
390.
Grudge not the prosperity of the
wicked.
645.
H
Of Hell, 621, the wicked turned
into it. 623. its name explained.
III. ibid. nature defcribed, 624. its
1
God is the only efficient of Faith.
461, 462.
God could not be the original of
fin.
Gods glory the ground of Adopti- pain. ibid. The Properties of its
on and Regeneration. 447.
God as Fudge juftifieth, how and
when.
122.
God the object of beatifical vifi-
654,655.
on.
Extremity. 2628,
puniſhment
Eternity. $629.
3. Hell difcerned by the Heathen.
Gospel a good caufe.
Golpel-means to work Faith.465.
and call loudly to Repentance.
525.
635.
Equity. 636,637,
(638,639,
Gofpel how it justifieth: 421. Hell pro-Merit.
Goſpel-Covenant better than the wed by No Bar or (640, 641.
Legal. 245,246,247, 248.
Goſpel-Manner of propounding Re-
hinderance.
pentance, is by way of duty and Herefie an hindrance to Faith.
426
priviledge.
Gospel-Arguments perfwading Re-
pentance, most pregnant and mo-
ving.
527,528.
Goſpel-Helps to Repentance, most
"
480.
649.
Herefies and Errors disbanded when
we come to heaven.
Hearing must be fixt and con-
ftant. 22. So it will help Re-
pentance,
The Table.
pentance.
P. 545.
Heart the fabject of Faith. 459.
and feat of Holinesse. 558.
Heaven. 647. it is a Kidgdome,
bow.
649.
Hindrances to the understanding
Scripture, what they are, and how
removed.
Holding faft what it meaneth.
100,101.
5.
Holineffe. 554. a state, trade, ha-
bit and difpofition.
Holineffe defined.
his acts.
555.
Humility the effect of fenfible im-
potency.
p.214.
Humiliation of Chrift. 278, three.
steps of it. 280,281, the man-
ner of it.
287.
Humanity of Chrift, a miracle of
humiliation.
280.
Humility must go before honour.
I
333.
483.
556. Ignorance inconfiftent to Faith.
479. dangerous.
Impotency of man fince the fall
very great.
561,562. Impoffible to recover of himſelf.
Holineffe the defigne of God in all
559,560.
Holineffe conftitutes a Chriſtian or
Saint.
Holineffe (preads over the whole
man.
202, 203.
204.
558, Impotent in respect of the Law.
205. of the Gepel. 206.
Holineffe changeth a man. 557.
Holineffe neceffary unto communi-
on with God.
563.
Holineffe its properties. 567.Com-
panions, peace, righteoufneffe, un-
blameableneffe.268. its oppofites,
filthineſſe of fleſh, of spirit,over-
reaching and hypocrific. 569,
570.
Holineffe of the Publiſher proveth
the Scripture to be the Word
of God. 94. And lo doth
the holy matter preſſed in it.
91,92. and its holy Arguments,
M
1
9.3.
207.
Impotency determined in Scriptare..
ibid.
Impotency no bar to the demand
of duty, direction of means, or
infuction of punishment. 210,
211,212,213.
Impotency is to be feen and known.
·314.
Infants ditempers and death, an
effect and evidence of original'
fin. 143. So is their aptitude
to evil,and backwardneß to good.
144..
Inheritance
}
The Table.
Inheritance of Saints hath no cor-
ruption, fucceßion or division.
P.441.
Inheritance, why heaven fo called.
661.
Adoption. 662,
Inherited by Donation.
Redemption. 663.
P.403.
acquittance.
Juftified perfons are acquitted on
their plea.
Juftification its caufes.
Gods free grace.
Chrifts fatisfaction.
The Gospel.
Faith.
419,
SLam-giver.
421,422.
Infpiration what it imports. 87. God fudge.
Inventions, and many inventions
what they fignifie.
106. Works.
Indignation accompanieth Repen- Spirit.
tance.
442.
Judgements of God prevented.521, Juftification by what plea procu-
522.and removed by Repentance.
red.
406.
523,524. Juftification not from Eternity.
Last Judgement provokes holiness.
423.
563. and perfwades to Repentance. Juftification procured by Chrifts
610.
531,532,533,
death. 341. is evident by the
Poßibility.
Neceffity.
Caufe.
Vicegerency.
Judge, whom. 608. Manner of his
coming.
Laft Judgement, its day. 605.
It is particular and general.
606. why it must be, aid when.
607. its method and order.
609.
Juftice of God Satisfied by the death
of Christ.
301.
Juftification, its nature opened.
402, &c.
Differeth from Sanctification. ib.
Juftified implies guilt, plea and
Nature.
Peculiarity to this end.}
系
​342,
343,
344.
Juftification doth manifeft the wif-
dome,Lolineffe and mercy of God.
428.
Juftification the priviledge of the
Gospel-Covenant.
Juftification
149.
The Table.
་
Juftification the ground of com-
fort. p.429. to be fought by fin-
ners. 430. prized by Saints.
K
432.
Kingly Office of Christ, what
it is, and how executed. 255,
256.
Kingly Office the Saints priviledge
by Adoption.
Law
L
Regulans.
› Regulata.
}
110.
管
​P.413,414,415.
Light burning and Jhining. 1.
Likeneffe of finful flesh what it
means, and how Christ was found
281,282.
in it.
Likeneſſe to God in dignity, offices
and dominion, the priviledge of
Adoption.
Love of God, Father and Son,ma-
nifeft in the Covenant of Redem-
ption.
441,
227.
441. Love of Christ in his death.
293. and union with Sinners.
Law of God the rule of rectitude.
ib.
Law given Adam in Creation, was
partly natural, partly pofitive.
108.
Law requireth duty, exacts penal-
ty, terrifieth and ſtupifieth. 204,
205.
Law general and ſpecial obeyed by
Fefus Chrift. 223, 324.
Law fulfilled in Chrift` his death.
301.
Law given in Paradife was not
executed or abrogated, but
releaſed and difpenfed with.
386.
Love to God the evidence of Faith,
concerning his being. 55,56,
Loffe of all good, the paine
Natural.
59.
of Hill Spiritual. 625, 626.
Eternal.
M
Mans compofure of body, and pow
ers of foul, prove that there is a
God.
4E.
106.
Man comprehends the whole fpecies
of fuch a creature.
Man made mutable, though holy,and
why.
Man is depraved, a
113..
finful.
ELF.
Mans
The Table.
Mans mifery by fin.173,174,175, |Mutability attended mans Happi-
neffe as well as Holineffe.
p. 114.
455. Mutability and its fequel must lead
us to God for confirmation.
P. 176.
Man, not Angels, fubjects of Faith.
Mediator needful. 263, 264,
265.
119.
Mediator of the Covenant of Grace,
who.
241,261,
Mediator one, named man, and
why; named Christ Fefus, and
why.
ib.
Mediator is Christ, and none but
Chriſt.
265,266, &c.
Mediator comfortable in all condi-
tions, giving man confidence of
acceſſe to God.
254,255.
Miſery inevitable to fuch as defpife
the Mediator.
ib.
Merit of Chrift.the ground of A-
doption and Regeneration. 447.
Method in Sermons necessary and
profitable.
22.
Means of Repentance. 546.
Miniſtry needful unto Faith. 483.
Minifters must be burning and fhi-
ning lights.
Minifters must fuffer affliction.
ib.
I, 2.
167.
N
Name of Chrift part of his Ex-
altation. 315, what it is. 316.
how it is above every Name.
317, 318,319,330.how Chrifts
Name was given by God. 320,
321.
Nature by three Arguments proveth
that there is a God. 30,31.
Natural Agents by their operation,
proveth a God.
Natural confcience proveth a God.
42.
43.
Nature stained with Adams fin.
151.
Nature without Divine revelation
difcovereth not a Trinity, nor yet
oppofeth it when revealed. 77,
78, 79, 80, 81,
Nature of God well studied, a
Special help to repentance. 547.
New Covenant better than the old.
243.
Mixture of grace and fin is in the
beſt men.
Mutability the meer caufe of mans
fin.
11. Nobility no cauſe of boasting.145.
Mutability of mans created eftate Notes of repentance. 539, 540.
was just and neceßary.
113.
Object.
The Table.
Qbject External could not neceffi-
tate man to fin.
Object of New, better than of the
old Covenant.
p. 112.
251.
Obedi- Subjection to Commands.
ence in Submiffion to Providence.
The duty of fuch who believe God is.
63,64.
Offence at preaching, Gods anger a-
gainst fin is groundleß. 192,193.
Offices of Chrift fit him to be the
only Mediator,
271,272.
Offices of Christ communicated to
the Saints.
441.
252.
Old Covenant abrogated.
Oppofition of Christ confiftent with
Jubjection to Chrift,how. 327,328.
Sin Originale originans, difcuffed.
135,&c.!
Originale originatum, difcuffed.
150, 151, &c.
Original fin is a defection.
Original, how faid of mans pravity.
112.
155, 156.
Original fin is hard to be understood.
134.
Original fin confirmed by counfel.
144. Acknowledged by Heathens, ib.
Original fin is called man, and old
man,in what fenfe. p.157, 158,
159, 60,161, 162, a body, and
Original fin hath polluted mans na-
a body of fin. 162,163, 164.
ture.
151, 152, 153.
165.
Original fin is to be fubdued. 170,
Original fin to be confiffed and bt-
wailed.
Original fin imbitters all worldly
comforts.
Ordinances argue original fin in
mans nature.
171.
153.
Ordinances means of union with
Chriſt.
Р
383.
Pain in Chrift his death. 285,286.
Pardon of fin freely given, how.
425, 426.
151.
152.
147.
Parents beget their children in their
own image.
Parents good, yet children by nature
evil.
Parents care
Parents care for pofterity, quickned
by the miscarriage of the first Pa-
rent of us all.
Parents childrens looking glaſſes, by
which they dreffe their lives. ib.
Penitent must be humbled,and why.
498,499,450.
Peace a duty and bleſſing to be pur-
fued.
556.
Peace an effect of Faith. 47.
Pelagius
Zzzz
The Table.
I
Pelagius the first oppofer of origi-
·nal fin.
P.. 144.
ment.
70.
Prayer, its extent and encourage-
p.262.
the foundation of the world.660,
661.
Preparation to laft Fudgement cha-
racterised.
Prieftly office of Christ, and its
617,618.
Perfon in the Godhead what it is 69. Preparations of heaven, how from
Perfons in the Godhead three.
Plurality of perfons in the Godhead
proved.
71, 72, 73.
Perfons in the Godhead diftinguish-
ed, not divided. 75. their order
declared:
Perſon, promiſes, properties and pro-
vidences of Chrift, all belong to
believers.
393, 394.
Perfecution of Saints a crimson fin.
386.
76. parts.
404.
Perfeverance of Saints certain.387.
Pleading at Gods bar neceſſary to ju-
ftification.
Plea of not guilty can never procure
juftification at Gods bar. 405.
Popish Repentance falfe.
Pravity and inbred corruption,what
it is. 155. the parts of it. 15.
Pravity and a naughty nature is in
every man.
515.
150.
Pravity of the nature of man evi-
denced
Scripture.
by Salvation of Chrift
Sacraments.
i Sad effe&ts.
272, 273.
Price of the foul of Chrift his death.
298.
425.
Price paid for man, was not idem,
but tantundem.
Principle and cause two distinct
things.
69.
Principles good and bad,two distinct,
blasphemous to aßert. 112.
Promifes were made to Christ on the
account of his fatisfaction for
mans fin.
209,300.
Fuftification.
Sanctification.
Promifes of Refurrection.
Eternal life.
The Promiſes of the better. Cove-
152,
$153.
151, nant.
240,241.
Promifes of temporal mercy, better
under the New, than under the
old Covenant.
248.
Proteftant doctrine of the imputation
of Chrifts righteousness defended.
387.
Prayer an help to repentance, 552.
Prayer answered, an effect of Faith.
469.
Profane
#
The Table.
gainst Deity.
a
Profane repentance what it is.p.516. | Relations of men fubject to Gods
Proſperity of profane, no plea a-
p. 187.
wrath.
50,51. Relation to God, reason of comfort
and duty.
436.
Repentance not to be repented, ex-
plained
485.
Quakers repentance, vile, falfe
and wicked.
518,519.
s
Nature.
487.
R
In its Neceffity.
Notes.
520.
539.
Next way to it.
546.
487.
Reaſon and fenfation evince the Di-
vine authority of the Scriptures.
90.
Revelation from God admitted by
all, and reafon it ſhould. 88,89.
ibid.
Repentance defined.
Repentance is a receßion from fin,
and return to God. 502, 503,
504,505.
Revelation not to be received, untill Return to God, the second part of
cleared to be of God.
Conversion.506,507, 508.
Rectitude is conformity to a Rule. Repentance, feven falfe kinds.515,
107.
516,517,518.
Rectitude of Adam by Creation,was Repentance contemned, when.334,
of the whole man, underſtanding,
will and fenfitive appetite. 109.
Rectitude natural, and not natural
to man, how.
III.
Regeneration explained. 442. its
Synonimas.443.it is defined. ib.
Regeneration compared with natu-
ral generation. 443, 444. they
agree in cauſe,fubject and manner
of production, ib,& 445. difa-
gree in properties.
446.
Religion making known Chrifts fa-
tisfaction most excellent. 350.
335,336.
Repentance neglected, when, and
with what iffue. 537,538.
Refurrection poßible and credible.
579,582,583,584, 585. what
it means. ib. who to be raiſed.
480. to be believed. 581. rea-
fons of it. 586,587, 588, 589.
Refurrection the effect of the New
Covenant,and union with Chriſt.
388.
Reſurrection after what manner;and
with what difference, 591. how
Z≈222 effected
}
The Table.
effected. p.593. it is to be belie-
ved. 595. a ground of comfort.
ib. 596,597,598,599.a ground
of terror. 560. how made happy
to our felves. 603, 604.
Revenge accompanieth repentance.
S
545.
122.
Sacraments in the old Teftament
were various and many.
Tree of life a Sacrament in Para-
dife.
Sacraments prove corruption of na-
ture.
ibid.
153.
3.
153.
Saints are good company.
Salvation by Chrift, an Argument
of original pravity.
Salvation the end of Faith. 473.
Salvation difficult.
482.
Sanctification Covenant priviledge.
14
Satisfaction of Chrift explained.
337, 339, 340, 341.
ib.
bar.
Scripture the Word explained. 86.
Scripture proves a God. 48.
Scripture fimilitudes fhew the union
between Chrift and Believers. 384.
Scripture only discovers mans natu-
ral pravity.
Sea it's courfe and confinement, pro-
ved a God.
151.
35, 36.
44.
Secret fins discovered by natural
confcience.
Senfe of Scriptures power on the foul,
prove them Divine.
Senſe of fin, and forrow for it, arc
precurfive parts of true Repen-
tance.
98.
492.
Senſe of a ſhot life helps to Repen-
tance.
349.
168.
Self examination an help to Repen-
Self finful to be studied.
tance.
Severity of Gods juftice.
Senfe its pain in hell.
548.
295.
626.
Real prefence of all evil.
Conftuu-
408.
ted by
Impression of justice.
Personal Feeling.
"
412.
627,628.
417.
Sentence of last day.
of Faith.
(Matter.
its Form:
Terms.
{
614.
Satisfaction not made by man him-Sight of things invifible, an effect
felf. 407. but by Christ. 408,
471.
409,410, and how done. 402. Sin to be feared, and fled from 643,.
Satisfaction of Chrift the only plea
644.
to procure justification at Gods Șin a defect, nothing poſitive, 112,
113.
上
​4
The Table.
113,it is moſt uhreaſonable.p.114. | Sonſhip to God, marks of it...
fubjects man to an impotency of
faving himſelf. 115. justifieth
God in punishing man,116,117.
fhouldrather be gotten out,than in-
quired how it came into the world.
113.
Sins evil feen inChrift his death.294
Sin better difcovered by tc New,
250.
than Old Covenant.
Sin abolished by Chrift his death.
Saint.
302, 303.
Sin is imputed inherent, extenfive,
diffuſive.
165.
Sin may exist and prevaile-in a true
505.
Sin mortified by the Spirit, 389
Sinner elect, and called the fubjects
of Faith.
460.
Shame was in Christs death. 206.
Senfible finner, ſubject of true re-
pentance.
489.
Society in heaven, what,658 659.
Sons of God partakers of the whole
eßence of the Father, is the fams
numerical nature.
66,67.
Creation.
Sonſhip to Generation. 435.
God is by Marriage.
Adoption.
(Honourable.)
Sonship by Free.
437.
Adoption Permanent. S440.
Sorrow and humility nfher f
476.
324,325.
45.
Soul of Chrift fuffered. 410.
Souls in heaven fubject to Fefus
Chriſt.
Spirit of God in man a figne of u-
nion with Chuift.
389.
Spirit of God juftifieth bow. 422.
Spirits evil shall be chained, when
Saints go to heaven. 652.
Speed, facilitates repentance.452.
Sting of confcience a note of Dei-
ty.
Sting in Chrift his death,286,287.
Study of Scriptures a duty. 99.100.
| Suns fcituation and motion proveth a
God.
Sullen repentance what.
Syftems of Religion profitable for
Minifters and people. 5. they in-
struct in the faith; antidote er-
ror. 7, 12. Adorn the truth.16.
help the understanding. 17. the
memory. 18. affections. 19.fuch
are found in Scripture. 6,7 8,
9,10 11 12,13,14 15. to be
ftudied by young Divines.
33.34.
518.
21,
Temptation
The Table.
T
Temptation of Satan did not ne-
ceffitate man to fin.
p. 112.
Things in heaven fubject to Christ,
what.
323,324.
ceffary.p.377. what kind it is not.
379. what kind it is. 381, 382.
its caufes. 383. grounds, 385..
its marks. 389, 390, 391, 392.
it is to be fought by finners, and
improved by Saints. 396, 397,
398, 399, 400.
Things on earth fubject to Chrift, Unbelievers miferable.48.not Gods
what they are.
Things under the earth.
325.
fons.
447.
326. Vocation, its twofold eftate. 437.
Every Tongue, what it means.329. Vocation a Refurrection, a new
Terms of Covenant between God
the Father and his Son. 225.!
Exquifite, Intolerable ;
Torments Eafeleffe, Remedileß;
of Hell, univerfal and various.
8629,630 631.
Tryal of last day fhall be 1. Uni-
verfal. 2. Formal. 3. Imparti-
al. 4. Exact. 5. Perfpicuous.6.
Supreme, 610, 611, 612. its
confequence.
613.
Trinity proved by old Teftament
text. 72. New Testament.-4,75. |
Turning from all fin to God, is the
formality of true repentance. 50.
u
Union of two natures in Chrift,with-
out confusion or tranfmutation.270.
Union of believers and Chriſt ne-
Creation.
W
361.
107.
Will of God fignified in a rule of
rectitude.
Witneſs from heaven differs in fix
particulars from witneſſe on earth.
67, 68. we have both to prove
Chrift the Son of God. 66.
Word of God declareth his wrath.
181, 182, 183.
World visible, its being and parts.
31, 32.
World an enemy to faith. 481. to
be flighted by aints. 549.
Works, their use in point of Cove-
nant. 126,127. how they justifie.
422.
Wrath of God,what,and how aggra-
vated. 177, 178, 179, 180.
falleth on man here. 184. fully
at the day of judgement. ibid
fheweth
The Table.
fheweth his justice and wiſdome,
p.193,194,195, 196, it is to
be avoided.
197, 198.
Y
Z
SNegative.
Zeal? Affirmative.
§ p.2
Yoak of the Lam borne by Fefus Zeal accompanieth true Repentance.
Chriſt.
280,281.
544.
FINIS.
}
!
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