composed of several Nations between whom there are great antipathies yet march in rank and order and with equal courage fight for the safety of a Kingdom we presently conclude there is a wise General who thus united them And is there not greater reason to believe that a Soveraign Spirit governs the Host of heaven and earth and unites them to maintain the peace of the World To assert that irrational creatures act for a general and unknown good without the motion of a higher cause is equally unreasonable as to say a curious Picture is drawn by a Pensil without the hand of the Painter which guided it in every line according to the Idea of his minde We must then of necessity infer that those particular causes which cannot conduct themselves are directed by an universal cause which cannot erre and thus we see the whole World is an entire and continual Argument of Gods Being and Attributes Secondly The second Argument is drawn from natural conscience which is a subordinate God and acts all things with respect to a higher Tribunal as Saint Paul speaking of those visible Testimonies which God hath exprest to men in the Creation saith Acts 14.17 that he left not himself without a witnesse giving them rain and fruitful seasons by the same proportion we may say God hath not left himself without an internal witnesse having planted in every man a conscience whereby he is dignified above the lower order of beings and made sensible of the supreme Judge to whose Tribunal he is subject now conscience in its double work as it accuses or excuses by turns upon good or bad Actions proves there is a God 1. Natural conscience being clear and innocent is the life-guard which secures from fears vertuous persons who have not offered violence to the light of conscience in times of danger as in a fierce storme at Sea or fearful Thunder at Land when guilty spirits are surprized with horrour they are not liable to those fears being wrapt up in their own innocency Parcus Deorum cultor infrequens insanientis dum sapientiae consultus erro nunc retrorsum vela dare atque iterare cursus cogor relictos Namque Diespiter igni corusco nubila dividens fâ—etumque per purum tonanteis egit equos volucremque currum Horat. ad 34. l. 31. the reason of their security proceeds from a belief that those terrible works of nature are ordered by an intelligent and righteous providence which is God 2. It gives courage and support to an innocent person when opprest and injured by the unrighteous the natural conscience so long as it is true to its self by adhering to honest principles it is victorious against all attempts whatsoever si fractus illabatur orbis if the weight of all the miseries in the world should come rushing upon him at once it would bear up under them all and stand unbroken in the midst of those ruines the spirit of a man is of strength enough to sustain all his infirmities as a Ship lives in the rough Seas and floats above them the waters being without it so a vertuous person rides out all storms and is preserved from sinking because the fury of worldly troubles cannot reach beyond his outward man the conscience which is the mans strength remains firme and unshaken yea as those Roses are usually sweetest which grow near stinking weeds so the peace joy and glory of a good conscience is then most sensible when a man is otherwise in the most afflicted and oppressed state now from whence proceeds this calmnesse and serenity this vigor and constancy of spirit but from the apprehension of a supreme Judge who at the last will vindicate their cause 2. We may clearly evidence there is a God from the accusations of a guilty conscience this is that never dying worme which if a sinner treads on it will turn again this is a temporal hell a spiritual Tophet what torments are there in the Regions of darknesse which an accusing conscience doth not inflict on a sinner in this life so intolerable are the stings of it that many have took Sanctuary in a Grave and run upon the first death to prevent the miseries of the second Now the shame horror despair and that black train of affections which lash an offender for his vicious acts discovers there is a principle within which threatens vengeance from a righteous and angry God This Argument will be more pressing if we consider that conscience attaches a sinner First for secret crimes which are above the cognizance of men conscience is Gods spy in our bosomes which mixes it self with all our thoughts and actions let a man therefore take what course he will to hide his offence let him sin in the closest retirement that humane policy can contrive where there is no possibility of legal conviction yet his Accuser his Judge his Hel is in his own bosome when the sin is most secret conscience brings in the evidence produces the Law urges the penalty passes the sentence begins the punishment so that the sinner is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned for those sins which are not punishable by man yea sometimes a discovery of concealed sins though certainly bringing temporal death hath been extorted by the horror and anguish of an accusing conscience the reason of all is because in secret sins conscience appeals to Gods Omnisciency who is greater than our consciences and knows all things 1 John 3.20 And upon this account it is praejudicium judicii a kinde of antedated day of judgement a domestical dooms-day and brings upon a sinner the beginning of his sorrows 2. It stings with remorse for those sins which are above the power of man to revenge those who command Armies and by their greatnesse are secured from the penalties of the Law yet conscience sets their sins in order before their eyes and these as so many armed men charge them thorow and overwhelme them many instances there are Belshazzar in the midst of his cups and bravery how was he invaded by fear and horrour when he saw the hand-writing on the Wall the whole Army of the Persians could not discourage his spirit but when conscience revived his guilt and the apprehensions of Gods justice he sunk under the burden the hand-writing from without was terrible because conscience opened a hand-writing within Tiberius the Emperour who was doubly dy'd in unnatural lusts and cruelties could neither evade nor dissemble the horrors of his mind Nero after the barbarous murdering of his mother was always pursued by imaginary Divels his distracted fancy representing 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 sufferings from hence we may infallibly conclude the conscience of the most powerful sinner is under the feeling of a Deity for if there were no punishments to be feared but those the Magistrate inflicts in his own Dominions why are Soveraign
is Almighty and he must do it because he hath promised it This is Pauls Argument to King Agrippa Vers 6. And now I stand and am judged for the hope of the promise made of God unto our Fathers c. And this is Christs Argument by which he proveth the Resurrection against the Sadduces Matht 22.32 I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Objection This Argument of Christ proves onely the Immortality of the Soul but not the Resurrection of the Body Answer It proves also the Resurr ction of the body because God is the God of Abraham Isaa and Jacob not onely the God of one part of Abraham but of whole Abraham not onely the God of his soul but of his body And therefore whole Abraham must live for ever for Gods Covenant with Abraham Isaac and Jacob is an everlasting Covenant 2. From the justice of God God cannot but raise the dead because he is a just God and must reward every man according to his works Now in this life men are not rewarded the Righteous in this life are oftentimes persecuted and the wicked are in prosperity And therefore there must come a rewarding time and if so then first there must be a Resurrection 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 soul and therefore it is just that they should be Partakers also in rewards and punishments Shall God require services of the body and shall he not reward those services Do not the Saints of God beat down their bodies and bring them into subjection Do they not fast often and mortifie their earthly members and suffer Martyrdome with their bodies And therefore God cannot but raise their bodies to the Resurrection of Life and raise the same bodies for it cannot stand with Gods justice that one body should serve him and another be rewarded or that one body should sin and another body be punished A just Judge will not suffer one man to fight and get the victory and another to be crowned The same body that sinneth must dye and the same body that conquers must be crowned What justice can there be for God to cast a body that never sined into Hell and that never was in Adam 3. From the end of Christs coming in the flesh which was to destroy all the Enemies of our Salvation Now the last Enemy which must be destroyed is death 1 Cor. 15.26 and death cannot be uttetly and totally destroyed unless there be a Resurrection of the dead 4. From the Resurrection of Christ This is Saint Pauls great Argument 1 Cor. 15.12 c. If Christ be risen how â—ay some that there shall be no resurrection of the dead For Christ rose as a Publique Person and as the Head of his Church And if the Head be risen all the members must also rise and therefore he is called the First-fruits of them that sleep 1 Cor. 15.20 and the First-born of every creature And if the First-fruits be lifted up out of the grave the whole lump will certianly follow Hence also it is that Christ is called the Second Adam 1 Cor 15.21.22 and Paul argueth stroâ—gly That as by man came death so by man also came the resurrection of the dead and as in Adam all dye so in Christ shall all be made alive But now in the first Adam all dye not onely spiritually but corâ—orally and therefore in the second Adam all must be corporally made to live And live again in the same bodies for Christ rose with the same body that he dyed with And therefore he rose with his scars and wounds and he convinced his Disciples that the body he rose with was a tâ—uâ— body and not a Spirit For a Spirit hath not flesh and bones saith Christ as ye see me have Luke 24.39 Objection Doth not the Apostle say in that very Chapter 1 Cor. 15 44. That the bodies of men shall be spiritual bodies at the Resurrection And therefore they cannot be the same bodies 1 Cor. 15.50 Doth not the same Apostle also say That flesh and blood cannot inherit the Kingdom of God Hence the Socinians and divers others gather That the bodies of men shall not have flesh and blood and eyes and heads and feet at the Resurrection but shall be airy and spiritual bodies Answer There is a vast difference between mutation and perdition The same bodies shall be raised for substance but marvellously altered in regard of qualifications and endowments as you shall hear in the next particular Non aliud corpus sed aliter We read Exod. 4.6 7. That M ses put his hand into his bosom and when he took it out it was leprous as snow and again he put his hand in his bosom and pluckt it out and it was turned again as his other flesh Here was the same hand when belepred and when whole A Beggar when he puts off his rags and puts on the apparel of a King is the same man though outwardly altered or changed So shall it be at the Resurrection the bodies shall be the same for sâ—bstance though altered wonderfully as to their Qualifications and Endowments And as for that saying of the Apostle That flesh and blood shall not inherit the Kingdom of God the meaning is not That the substance of flesh anâ— blood shall never enter into Heaven for Christ in his Humane Nature is now in Heaven but that flesh as it is corrupted and sinful cloathed with infirmities and subject to mortality and death flesh and blood as it is in this transitory estate liable to corruption should not enter into Heaven and therefore it followeth in the Text Neither shall corruption inherit incorruption 1 Cor. 15.50 5. I might argue lastly from the Immortality of the S ul For the soul was made by God to dwell in the body and though it can subsist of it self without the body yet it still retains appetitum unionis a desire of re-union with the body and therefore is in an imperfect estate and not compleatly happy till it be re-united to the body And therefore that the souls of the godly may be compleatly happy and of the wicked compleatly miserable there must of necessity be a Resurrection of the body that so soul and body may be re-united and partake togâ—ther either of compleat happiness or compleat unhappiness Adde to this what is said by Durand that great Schoolman That when a man dyeth not onely the soul of that man continueth alive but some substantial part of that mans body and God also the great Creator and first cause of all things And why should any man think it incredible for God to re-collect the parts of the matter of any mans body which are perished and to re-unite the same body to the same soul again
in the next verse That good thing which was committed to thee and so expounded chap. 2.2 The things which thou hast heard of me amongst many witnesses the same commit thou to faithful men who shall be able to teach others also Hold fast Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word hath a double signification scil to have and to hold and both of these the Apostle commends to Timothy namely 1. To have such a form or collection of Gospel-doctrines as a Type or Exemplar to which he should conforme in his Ministry 2. To hold it i. e. to hold it fast Not to swerve from it in the course of his Ministry but pertinaciously to adhere to it not to suffer 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 against all opposition and persecution whatsoever This I conceive to be the sense of the words which thus opened may afford us some such Doctrinal Observations as these Doct. 1 1. Doct. Evangelical words are sound words Or All Gospel-truth is of an healing nature Doct. 2 2. Doct. It is of great use and advantage boâ—h for Ministers and private Christians to have the main fundamental truths of the Gospel collected and digested into certain Modules or Platforms Or Methodical systems of fundamental Articles of Religion are very profitable both for Ministers and people Doct. 3 3. Doct. Such Forms and Modules are very carefully and faithfully to be kept Doct. 4 4. Doct. Faith and Love are as it were the two hands whereby we may hold fast Gospel-truth Other doctrines besides these 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 second and third doctrine the one now at our entrance upon this Morning Exercise the other at the Close if God permit The first and last of these doctrines may be of use in the handling of these two In which doth lie the main designe as of the Apostle here so of the work which falls to my share in this monthly service I begin with the first of them scil Doct. 1 Doct. 1. Methodical systems of the main and special points of the Christian Religion are very useful and profitable both for Ministers and people In the managing of the doctrinal part of this Observation I shall only give you two demonstrations 1. Scripture-pattern 2. The usefulnesse of such Modules 1. Scripture-pattern The Word of God is full of such Maps and Modules of divine truths necessary to salvation The whole Scripture is a large Module of saving truth Joh. 18.37 The whole Gospel in general is nothing but the great Platform or Standard of saving doctrine It was the great end and errand of Christ his coming into the world to reveal unto us the truth of God so himself testifieth John 18.37 To this end was I born and for this cause I came into the world that I should bear witnesse unto the truth It took up one whole entire office whereunto he was anointed of his Father his Prophetical Office so he was named many hundred years before his Incarnation by Moses 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 As Exod. 7.1 Aaron is call'd but to reveal the mind of God according to the import of the Hebrew word Nabi which signifieth an Interpreter Thus Jesus Christ came to be an Interpreter of his Fathers mind unto the world No man hath seen God at any time the onely begotten Sonne which is in the bosome of the Father Joh. 1.18 he hath declared him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath expounded him The whole Gospel which Christ preached was nothing else as it were but a publick testimony of the secret transactions between the Father and the Sonne concerning mans salvation a transcript of that truth which was in the divine understanding from all eternity John 8.38 15.15 And accordingly it is observable that the Sermons which Christ preached in the days of his flesh have more of doctirne in them than of perswasion more of the Teacher than of the Pastor as more sutable to his Ministry wherein he was to lay down a Module of Gospel-truth and to leave it to the world to be received and believed unto salvation The credit of our Religion is founded upon this important truth that Christ was sent 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 Ministers of the Gospel are but Deputy Witnesses to make report of Christs affidavit to the doctrine of salvation And it is yet further remarkable that this doctrine which Jesus Christ left us in the Gospel is nothing else as it were but * Novum Testamentum in vetere velatum vetus in novo revelatum a Comment or Paraphrase of what was preached by Moses and the Prophets in the Old Testament as he came * Matth. 5.18 not to destroy the Law and the Prophets but to fulfill them so he came to expound and reconcile them with the doctrine which he himself taught thus it is recorded by the Evangelist that * Luke 24.27 beginning at Moses he expounded unto his Disciples in all the Scriptures the things concerning himself So that the result 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 great Prophet and transmitted by the Ministry of those who were successively the Amanuenses or Secretaries of the Holy Ghost 2 Pet. 1.21 from which no man is to recede upon pain of damnation But now more particularly we may observe that besides this great universal Map or Synopsis of divine truth there are to be found in Scripture more compendious and summary abstracts and abridgements containing certain of the main heads and points of saving doctrine methodized into lesser bodies and tables for the help of our faith and knowledge And we find them accommodated by the Penmen of the Holy Ghost to two special ends and purposes Two ends of such Modules 1. To instruct the Church and people of God in the more necessary and fundamental points and principles of Religion 2. To antidote beleevers against the infection and contagion of unsound doctrine which have crept into the Church in the several ages and successions thereof Of the first sort In the Old Testament To informe the Church in the principles of Religion though in a larger volume is the book of Deuteronomy which being interpreted is the repetition of the Law And because that being so large might seem too great a burden to the memory Behold God
one entire Fabrick and Creation God saw every thing that he had made Gen. 1.31 and behold it was VERY GOOD Such a rare piece are Gospel-truths in their variety and uniformity not lesse glorious a d admirable than heaven and earth Sunne Moon Starres Elements in all their order and ornament Secondly 2. Help to knowledge Such types and Exemplars of divine truths are of great help to the understanding As the Collection of many beams and luminaries makes the greater light so it is in tne judgement A constellation of Gospel-principles shining together into the understanding fills it with distinct and excellent knowledge 2 Cor. 4.6 It gives us the light of the knowledge of the glory of God in the face of Jesus Christ. One truth doth irradiate and expound another The truths of the Gospel in their method and series are interpretative one to the other while the understanding 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 Gospel That Christ dyed to save sinners is a most precious truth 1 Tim. 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 lost estate that knows it in its references to the fall the wounds and bruises and death contracted by it he knows Redemption by Jesus Christ aright that knoweth it in order to the GUILT and POWER of sin and mans total impotency to save himself from either He knows salvation aright that knows it in the extent and vertue of all Christs OFFICES King Priest and Prophet that understands salvation to be a saving of the poor creature from the REIGN of sin by the Kingly Office of Jesus Christ a saving of a man from IGNORANCE ERROR and those false rotten principles which are naturally radicated in the understanding by the Prophetical Office of Jesus Christ as well as a saving him from HELL and WRATH TO COME by the Priestly Office of Jesus Christ He knows aright the death and resurrection of Jesus Christ not that knows it singly and nakedly only in the story and notion of it but that knoweth it in the effectual application of it by the Spirit for mortification and vivification that knoweth it in its connexion with and influence into justification and sanctification c. He that thus knoweth Christ and him crucified knoweth him as the truth is in Jesus His understanding is full of light Alas the ignorance and misery of our times is not that people are totally destitute of the principles of Christian Religion but that they know them singly only and apart and so they know them but by halfes yea not so much for I dare be bold to say the better half of every truth consists in its method and necessary coherence with other truths without which therefore the knowledge men have of them must needs be but dark and lifelesse Thirdly Such Patterns and Platforms whether of larger or of lesser compasse Advantage help to memoâ—y are a great help to memory In all Arts and Sciences order and method is of singular advantage unto memory We do easily retain things in our mind when we have once digested them into order It is not so much multitude of objects as their variousnesse and independency which is burdensome to memory when once the understanding apprehends them in their natural union and fellowship one upon another the memory comprehends them with much more sweetnesse and facility Hence it is that NUMBER and PLACE are of such 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 order and methodical contexture Usually in Sermons truths are delivered single and apart and the ignorant hearer knows not where the Minister is nor what place the doctrine delivered obtains in the body of divinity nor how they are knit together and so the memory leaks them out as fast as they are dropt in order is the very glue of memory Method in a single Sermon when the hearer is acquainted with it gratifieth the memory as well as the understanding while it doth not only lodge things in their own place but locks the door upon them that they may not be lost When things are knit and linckt in one with another as in a chaine pull up one link and that will pull up another so that the whole chaine is preserved But we may have occasion to speak again of this point And therefore Fourthly such Modules serve to quicken affection 4. Advantage to quicken affection Sympathy and Harmony have a notable influence upon the affections The sounding of a single string makes but little musick 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 evangelical truths place them in their proper rooms that a man may behold them in their mutual correspondencies and apt couplings together and truly the Seraphims themselves answering one to another and ecchoing to another make not a sweeter harmony in their celestial Hallelujahs Fifthly It is a marvelous Antidote against errour and seduction Gospel truths in their series and dependance are a chain of gold to tie the truth and the soul close together People would not be so easily trapand into heresie if they were acquainted with the concatenation of Gospel-doctrines within themselves As for instance men would not certainly be so easily complemented to worship that Idol of free-will and the power of nature were they well principled in the doctrine of the fall The design of God in permitting of it held out in Scripture in such large and legible Characters that he which runs may read Psal 51.4 1 Cor. 1.29 30 31 c. If they did with sobriety of Spirit observe what the Scripture prâ—claimes concerning the impotency of the lapst and ruined creature mans helplesse condition in himself Rom. 5.6 Ephes 2.1 Of the absolute necessity of the quickening helping and stablishing influence of the Spirit of Christ c. When a chaine of pearls is broken a single jewel is easily lost divine truths are mutually preservative in their social embraces and coherence Sixthly 6. Advantage growth in grace Growth in grace is one blessed fruit of such systems and tables of divine truths When â—oundations are well laid the superstructures are prosperously carried on want of distinct knowledge in the mysteries of Religion is a great obstruction to the growth of grace The great cause of the believing Hebrews non proficiency was
a determinate object Religion will fail and vanish this belief is general and speculative Secondly An assent to his bounty that he will blesse those who diligently seek 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 ungod him Now the stedfast acknowledgement of this can only draw the soul to perform ingenuous and acceptable service for the naked contemplation of those amiable excellencies which are in the Deity can never conquer our natural feare nor quench our enmity against him the reflection upon his righteousnesse and our guilt fills us with terrour and causes a dreadful flight from him but the hope of his remunerating goodnesse is a motive agreeable and congruous to the brest of a man and sweetly leads him to God Religion is the submission of our selves to God with an expectation of reward I shall Treat of the first Branch of the argument He that comes to God must believe that he is The firm belief of Gods being is the foundation of all Religious worship in the discussing of which my design is to evince that Supreme Truth that God is The evâ—dence of this will appear to the light of reason and faiâ—h by an appeal to nature and Scriptures I shall produce three Arguments from nature which may convince an Infidel there is a God The first is drawn from the visible world The second from natural conscience The third from the consent of Nations First in the Creation his essence and Attributes are clearly revealed his absolute power unerring wisdome and infinite goodnesse are discovered to every capacity therefore the Apostle urges this as the most proper Argument to convince the Heathens Acts 14.15 that they should urn from their vanities to the living God which made heaven and earth and sea and all things that are therein to this they must naturally assent as shadows represent the figure of those bodyes from whence they are derived so in the world there are such traces of the Divine perfections that it is easie to inferre there is a Soveraign being which is the cause of it all the creatures and their various excellencies are as so many beams which reflect upon this Sun or lines which direct to this Centre nay the meanest being carries some impression of the first cause as the image of a Prince is stampt upon a penny as well as upon greater mony the beasts will instruct and the mute fishes teach the Atheist there is a God and though he is not discerned by the outward sight yet the understanding will as certainly discover him as it doth an invisible spirit in a living body and that 1. From the being of the world and its parts it is apparent to sense and acknowledged by all that some things are of a late beginning but those things could not proceed from themselves for then they should work before they were and the same things should exist and not exist at the same instant and in the same respect but this implies a contradiction it follows then they had their Original from without we finde the experience of this in our selves the number of our dayes declares there was a time in which we had no being and therefore we could not produce our selves Now if man which is the most perfect of visible creatures presuppose a Maker then may we sufficiently inferre a Creation where we finde far lesse perfection and this is true not only of things which are visible but of all other beings till at last we arrive at the Supreme cause whose being is necessary and independent Besides if we consider that from nothing he hath produced their beings and so united those two distant extreams of being and not being we may infer his power to be infinite the greatest difference imaginable between two finite beings admits of some proportion and measure but between that which is and that which is not the distance exceeds all apprehension so that from the meer existence of things it is evident that there is a first cause which is independent and infinite and this is God 2. We may certainly argue the being of God from the consent of parts in the world and their perpetual confederations to support the whole Confusion is the effect of chance but order is the product of Art and industry when we consider in a Watch how the different wheels by their unequal motions agree in distinguishing the houres and with that exactnesse as if they were inspired by the same intelligence we presently conclude it to be the work of an Artificer for certainly pieces of Brass could never have formed and united themselves in that method proportionably when we view the Harmony of all things in the world and how disagreeing natures conspire together for the advantage of the whole we may collect there is a Divine Spirit which hath thus disposed all things we will not make a curious enquiry into this an eminent decree of knowledge in several faculties would but imperfectly discover the proportion and measures which the eternal minde hath observed in the frame of nature it will suffice to glance at those which are exposed to the view of all The Sun which is the eye and soul of the world in its situation and motion is a sign to us there is wisdome and counsel in its Authour it 's fixt in the midst of the Planets that it may dispense its light and heat for the advantage of the lower world Quid potest esse tam apertum tamque perspicuum cum coelum suspeximus caelestiaque contemplati sumus quam aliquod esse numen praestantissimae mentis quo haec regantur Tull. in secundo de natura deorum c. lib 2. de divinatione esse praestantem aliquam aeternamque naturam eam suspiciendam adorandam que hominum generi pulchritudo mundi oâ—doque rerum coelestium cogit confiteri if it were plac't in a higher or lower Orb the jarring Elements which by its influence are kept in an equal poise and proportion would break forth into disorders and those invisible chaines and connexions which fasten the parts of nature would presently be broken the regularity and constancy of its motion discovers a Deity by its course from East to West it causes the agreeable vicissitude of day and night and maintains the amiable war of light and darkness this distinction of time is necessary for the pleasure and profit of the world the Sun by its rising chases away the shades of the night to delight us with the beauties of the Creation 't is Gods Herald which calls us forth to the discharge of our work Psa 104.22 23. this governes our labours and conducts our industry this animates nature and conveys a pleasure even to these beings which are insensible without the day the world would be a fatal and disconsolate grave to all creatures a Chaos without order action or
Secondly his Omnipotency can secure 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 materials but God doth and that which exalts his power is that he made it by his Word he spake the Word and they were made saith the Psalmist Psal 33.9 There went no greater pains to the Worlds Creation than Gods command Moreover the World is preserved from perishing by the power of its Maker Certainly without the support of his mighty hand the World had long before this time relapfed to its primitive nothing Many instances we have of his power in those miraculous deliverances which he hath shewn to his people in their extremity sometimes by suspension of the Works of Nature his dividing the Red Sea and making it as a solid Wall that the Israelites might have a secure passage his stopping the Sun in its course that Joshua might have time to destroy his enemies his suspending the nature of the fire that it might not so much as singe the garments of the three Hebrews his shutting the mouth of the devouring Lyons and r turning Daniel in safety from that dreadful Den And are not all these and many others of this kind not only the pregnant testimonies of his love but the everlasting Characters of his Omnipotency Moreover that which expresses the power of God with as great a lustre 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 Esau who had resolved the death of his brother that instead of killing him he exprest the greatest tendernesse and the most endearing affections to him thus did he so sway the hearts of the Egyptians towards the oppressed Israelites that instead of securing them under bondage they encouraged their departure by enriching them with jewels of silver and of gold Exod. 12.35 Now our duty is to glorifie this power of God by placing our trust on him Psal 121.2 3. My help comes from the Lord who made the heavens and the earth he will not suffer thy foot to be moved by dependance on God the soul is composed in the midst of the most apparent dangers as the upper Region of the Aire is calme and serene whatever stormes are here below thus David expresses the same courage in all Estates when he was retired into a Cave to shelter himself from the fury of Saul he sung the 57. Psal which he then composed My heart is fixed O God my heart is fixed Psal 57.7 I will sing and give praise and afterwards when he triumphed over Hadadezer the King of Zebah he composed the hundred and eighth Psalme and sung the same words O God Psal 108.1 my heart is fixed I will sing and give praise iâ— faith taught him the same song in the Cave and on the Throne in all our exigencies we should apply the power of God the cause of our perplexing fears is our low apprehension of Gods power and therefore when we are surrounded with difficulties and dangers then we are surprised with terror and dispondency whereas when there are visible means to rescue us we lift up our heads but our duty is in the greatest extremities to glorifie his power and to refer our selves to his goodnesse and though we cannot be certain that God will by miracles rescue us from dangers as he did many of his people in former Ages yet we are sure he will so abate the power and force of the most injurious enemies as they shall not conquer the patience nor break the hope of his people 4. We owe perfect obedience to Gods will vid. Subjection to his Commands and submission to his Providence 1. Subjection to his Commands As he is the first cause so he is the Supreme Lord he that gave us life must give us law God hath an absolute title to our service as Creator this made the Psalmist desire the knowledge of Gods Commandments in order to his obedience Psal 119.73 Thy hands have made me and fashioned me give me understanding that I may learn thy Commandments he may learn this from the universal obedience of all creatures those which are without reason sense or life inviolably observe his commands Esay 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 insensible parts of the World are so compliant with his will as to contradict their proper natures to serve his glory fire descends from heaven at his command the fluid Sea stands up as a solid wall in obedience to him this upbraids our Degeneration and Apostasie that we who are most indebted to the goodnesse of our Creator should prove disloyal and rebellious when the inferiour creatures with one consent serve and glorifie him Lastly we owe submission to the will of his Providence there is no shadow of exception can be formed agâ—iâ—â—t his Sovereignty he may do by right whatever he can do by power therefore we should acquiesce in his dispensations this consideration silenc't David Psal 39.9 I held my tongue and said nothing because thou didst it as the presence of a grave person in authority quiets a disordered multitude so the apprehension of Gods supremacy composes our riotous thoughts and passions unquietnesse of spirit in troubles springs from the ignorance of God and of our selves by impatience we cite God before our Tribunal and do as it were usurp his Throne we set up an antiprovidence as if his wisdome should be taught by our folly and sometimes in afflictions we eye the next cause but do not look upward to the Soveraign Disposer of all things l ke Balaam who struck the Asse but did not see the Angel which opposed him thus from a brutish imagination we regard the visible instrument of our trouble but consider not the Providence of God in all from hence it is that our spirits are full of unquiet agitations we live continually upon self-created Racks Now the humble acknowledgement of Gods hand and the submitting of our selves to his will as it glorifies God so it gives ease to us as there is the greatest equity so policy in our willing stooping to him Rom. 14.11 As I live saith 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 voluntary there must be a violent subjection to him the wilful man never wants woe the spring of our daily misery as well as our sins is opposition to Gods will but the chearful resignation to his Providence what a blessed pill of rest is this to the soul what a Sabbath from all those sinful and penal disturbances which discompose our spirits 't is a lower heaven for as in the state of glory
as yet under no engagement to the contrary have annihilated the whole species for wherein can it seem hard that what was nothing but the last moment should the next moment be suffered to relapse into nothing again Let it also be considered that Adams own personal interest and a mighty natural affectton towards so vast a progeny might well be thought certainly to engage him to the uttermost care and circumspection on his own and their behalf It must also be remembred that all being now in perfect innocency no defect of reason no frowardnesse or perversenesse of will can be supposed in any to hinder their right judgement and choice of what might appear to be most for their own advantage and the glory of their Maker Can it now possibly be thought the case being thus stated that any man should rather chuse presently to lose his being and the pleasures and hopes of such a state than to have consented to such termes It cannot be thought For consider the utmost that might be objected and suppose one thus to reason the matter with himself Why 't is a mighty hazard forme to suspend my everlasting happinesse or misery upon the uncertain determinations of another mans mutable will shall I trust my eternal concernments to such a Peradventure and put my life and hopes into the hands of a fellow-creature It were obvious to him to answer himself I but he is my father he bears a natural affection to me his own concernment 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 reason if he use it will guide him to comply with and though the hazard of an eternal misery be greatly tremendous yet are not the hopes of an everlasting blessednesse as greatly consolatory and encouraging and besides the hazard will be but for a time which if we passe safely we shall shortly receive a full and glorious confirmation and advancement Certainly no reasonable man all this considered though there had been no mention made of a means of recovery in case of falling the consideration whereof is yet also to be taken in by us would have refused to consent and then what reasonable man but will confesse this to be a meer cavil that we did not personally consent for if it be certain we should have consented and our own hearts tell us we should doth the power of a Creatour over his creatures signifie so little that he might not take this for an actual consent for is it not all one whether you did consent or certainly would have done it if you had been treated with Covenants betwixt Superiours and Inferiours differ much from those betwixt equals for they are Laws as well as Covenants and therefore do suppose consent the termes being in se reasonable as that which not only our interest but duty would oblige us to 'T is not the same thing to Covenant with the great God and with a fellow-creature Gods prescience of the event besides that no man knows what it is yet whatever it is 't is 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 shewn on mans own will and therefore if God did fore-see that man would fall yet he knew also that if he would he might stand From both jointly 1. Were we once so happy and have we now undone our selves how acceptable should this render the means of our recovery to us That 't is a recovery we are to endeavour which implies the former truth that supposes us once happy who would not be taken with such an overture for the regaining of an happinesse which he hath lost and faln from 't is a double misery to become from an happy estate miserable 't is yet as a double happinesse to become happy from such misery and proportionably valuable should all meanes appeare to us that tend thereto Yea and 't is a recovery after self-destruction which asserts the former truth such a destruction as might reduce us to an utter despaire of remedies as rendering us incapable to help our selves or to expect help or pity from others O how welcome should the tydings of deliverance now be to us Rom. 3 24 c. 1 Cor. 1.30 31 Eph. 1.6 7. Tit. 2.11 14 how joyful an entertainment should our hearts give them upon both these accounts how greatly doth Scripture command the love and grace of Christ under the notion of Redeeming a word that doth not signifie deliverance from simple misery only but also connote a precedent better state as they expound it who take the phrase as Scripture uses it to allude to the buying out of Captives from their bondage And how should it ravish the heart of any man to have mercy and help offered him by another hand who hath perished by his own how taking should Gospel-grace be upon this account how should this consideration engage souls to value and embrace it 't is urged we see to that purpose Hosea 13.9 O Israel thou hast destroyed thy self but in me is thy help and verse 10. it follows I will be thy King where is any other that will save thee c. And chap. 14.1 O Israel return unto the Lord for thou hast fallen by thine iniquity Now friends do but seriously consider this If you believe the truths you have heard how precious should Christ be to you how precious should the Gospel the Ordinances and Ministry of it be Do you complain that formerly you were not treated with by all these God now treats with you Now your own personal consent is called for not to any thing that hath the least of hazard in it but what shall make you certainly happy as miserable as you have made your selves and there 's nothing but your consent wanting the price of your Redemption is already paid 't is but taking Christ for your Saviour and your Lord and living a life of dependance and holinesse for a few dayes and you are as safe as if you were in glory will you now stick at this O do not destroy your selves a second time and make your selves doubly guilty of your own ruine 2. Was our state so good but mutable what cause 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 better even upon this account is this which by Gods free grace we are invited and recalled to THE COVENANT OF WORKS GEN. 2.16 17. And the Lord God commanded the man saying of every Tree of the Garden * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou mayst freely 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
13 34. so the mercies of it are the best mercies for they are the sure mercies of David 2 Sam. 23.5 Corol. 7. Blesse the Lord that ye are under the best dispensation and clearest discovery of the Covenant of grace better than Adams after the promise was made to him upon his fall better than Noahs after the flood better than Israels in the Wildernesse yea better than the Patriarchs and Prophets who had much legality and obscurity in their administrations in comparison 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 knowledge and participation of the Gospel in the last and best time I mean after Christs appearance in the flesh The Apostle compares the Church to a Tree Rom. 11.16 17. which hath the same root Christ but several branches now that the natural branches should be cut off to make way for the ingrafting of us wildings Pet. Mart. is matter of praise to the High God for his rich grace to us Gentiles Ephes 3.8 Corol. 8. Labour for a spirit of self-denial and debasement for as the Old Covenant spirit is a spirit of pride and boasting to advance natural abilities Rom. 3.27 Rom. 10.3 to glory in our own personal endowments and performances so a New Covenant spirit is contrary to that and is a spirit of faith self-denial and debasement Corol. 9. Watch against Satan as soon as ever God and man were in Covenant he set himself to break that Covenant and prevailed for he beguiled their simplicity by his subtilty 2 Cor. 11.3 Gen. 3. Now albeit the New Covenant stands on a surer foundation yet he will very much weaken our comforts and increase our sorrows by drawing us under Gods displeasure by sin forfeiting Covenant mercies by Covenant breaches which mercies though they are not lost finally to Gods Elect yet are they often to be recovered renewed and secured to our souls by a clear evidence Besides Satan will perswade men to slight and renounce their Baptisme as when he makes Witches and turns Christians to be Mahumetans because thereby he knows they renounce their Covenant with God to make one with himself there are that upon fairer pretences neglect or deny the Seals of the Covenant Satan had a fair pretence also to draw away our first Parents and make them break with God which they little thought would have cost so dear but the sad event shewed the sinfulnesse of that sinne wherefore Wa ch and pray that ye enter not into temptation Be not ignorant of Satans Devices in these back-sliding and fedifragous times Remember from whence ye are fallen and walk stedfast in Gods Covenant you that stand 1 Cor. 10.12 learn by others falls to take heed THE FALL OF MAN Rom. 5.12 Wherefore as by one man sinne entered into the world and death by sinne and so death passed upon all men for that all have sinned THis doctrine of Original sin is not more difficult to understand than necessary to be known more full of knots than uses if we consider 1. The several batteries that are planted against this truth by Rabbins Pelagians Socinians Flaccians Arminians Anabaptists batteries raised by Pelagius his pride Philosophers ignorance Papists policy and Hereticks idolized reason Or 2. if we consider the dependances of other doctrines upon this truth Augustine writing against Pelagius thought the summe of Religion consisted in the right knowledge of Original sin As we know the pleasantnesse of a garden by the noysomnesse of a dunghill the gratefulnesse of a day from the darknesse of a night so we cannot know the benefits of Christ so well as from the knowledge of our Original guilt and sin By a strict survey of Original sin we may better understand the honour of justification the power of grace and sanctification the sweetnesse of a Christ the necessity of a Gospel the preciousnesse of a Ministry and therefore it was a futilous and malicious assertion of Celestius of old to call the doctrine of Original sin rem questionis non fidei a matter of debate not faith and the Hereticks of late to reproach it with the stile of Austins figment 3. If we consider the influence of this truth upon our practice The knowledge of Original sin it is the curb of pride the foyl to set off grace the glass of man the spurre of industry it is that which makes the best of Saints to weep in the best of duties and the worst of sinners to look pale in their greatest prosperities so that you see the doctrine is most useful let it therefore be most grateful Now this Original sin Divines usually distinguish in peccatum Originali Originans in peccatum Originali Originatum into Original sin Originating and into Original sin Originated into the Cause and into the Subject of this sin the fountains and its streames one man infecting and all men infected the first is my task the second is referred to a more worthy hand In the latter part of this chapter where the Text is the Apostle carries on a double design 1. To shew the excellency of Christ and grace by Christ 2. The necessity of faith in Christ and both these he demonstrates by a full and large comparison between the first and the second Adam the losse by the first the gain by the second the sin of the first the grace of the second the condemnation we are obliged in by the first and the pardon we are enriched with by the second the first is a poysonous spring the second is a cleansing fountain The Text if you look at the design of it it points at the postern where sin 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 have an unhappy Parent viz. Adam not only by his offence undoing himself but making a bankrupt world By him sin entered the world 2. In the Text we have an unhappy posterity not only to be linkt to the loynes but the sins of the first Parent The whole world had sin entered into it and all have sinned saith the Text viz. in him 3. We have an unhappy portion sin and death the inseparable twins of misery so saith the Text sin enters and death by sin sin came by Adam and death came by sin the one fell in pell mell into the world with the other and both are the unhappy inheritance of every child of Adam indeed the Saints are exempted from the second but not the first death sin and death were married in Adam and they shall not be divorced in any of the sons of Adam believers dye temporally though not eternally they feel the stroak though not the sting of death Now for the further clearing of my way it will not be a digression to
you they have no such thought nor any cause for any such thought through grace they abhorre these sins and wonder that any are so besotted as to quarrel with a Minister for speaking against them You see then 't is your consciences that reproach you and not the Ministers of the Gospel 2. Here 's matter of Admiration Admiration of Gods rich Grace and unparallel'd Providence to us that God should cast our Lots in to such places and times wherein we enjoy the best of the best gracious Dispensations 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 dispose of Christs little flock that there shall be some in all times of the world and in all places of the world where he makes known his Name to be the salt of the Earth But now for us to be so disposed of that among the several thousand years of the worlds continuance and among the innumerable millions of places of the worlds Inhabitants that we should be brought forth in such a nick of time and in such a spiritual Paradise of place that there 's none in the world to equal it Sirs what doth this call for what shall we render to the Lord for this I know not what to call it 't is such unspeakable love Beloved I must both give and take time to answer this question And O that you and I may give a sutable answer to it I know not at present what to say to it unlesse we could as overcome by it faint away in a love-sickness into the bosome of our dearest Jesus that Cant. 2.4 5 6. seeing he hath brought us where we may not only taste a draught out of a Bottle but are brought to the great Vessels of spiritual comforts where we may not only enjoy Christ a little but even to spiritual extasie O that we now as sinking down in a Swoun and as unable to stand under the thoughts of such love might be even strowed and boulstered up with the comfortable doctrines of the Gospel-Covenant and all through impatience of love The love of God to such inconsiderable persons should carry the soul out of it self to do more than languish with desire after more extasying communications so that none but Christ with his right hand of Divinity and left hand of Humanity may be acceptable to us to embrace us O Christians I should be glad to send you all home heart-sick of love to Christ But 3. By way of Inference Everyone of you that is not in the Gospel-Covenant is in a dreadful state 't is your own wilfulnesse you will not believe the Gospel Though 't is through Divine Grace that persons do close with the Gospel yet it is your own sin you do not close with it for you are willing to be strangers to it you are willing to enjoy your lusts which you must part with if you embrace it You may observe the dreadful estate of persons out of Covenant in these three particulars 1. The sin against the Gospel-Covenant is most dreadful This sin hath the guilt of all other sins 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 sin Sodom and Gomorrah Publicans and Harlots go into the Kingdome of heaven before those that refuse the Gospel God the Father invites men to the Marriage Supper nay you are wooed and entreated to be Christs 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 perswaded to believe that Christ is better than your lusts you will not be beat out of it but that a bag of gold is better than a Crown of glory but that a filthy lust is better than communion with God but that the Divels slave and fool is better than to be Gods Childe and Darling Is this your choice Then consider 2. The penalty for the contempt of this Gospel-Covenant is most dreadful John 3.19 This is the condemnation that light is come into the world and men love darknesse rather than light this brings persons under the very utmost of the wrath of God 1 Thess 2.16 when the Jews sinned against the Legal Dispensation then Dan. 9.12 Daniel complains Under the whole heavens hath not been done as hath bâ—en done upon Jeâ—usalem but what now will become of those that refuse the Gospel Heb. 10.29 Of how much sorer punishment suppose ye shall he be thought worthy who hath trodden under foot the Son of God Can any thing be worse than to dye without mercy yes saith the Apostle what 's that nay he leaves it to your consideration as being unpossible to be expressed To poure contempt and scorne upon the pretious blood of Christ wherewith the Covenant betwixt God and his people was made and ratified to offer a spiteful affront unto the Spirit of God by contemning and opposing his gracious motions O what remains for such persons but a dreadful expectation of Gods terrible Judgment But there 's a third thing that I would have you consider which is sensibly more dreadful than either of these 3. The sentence against Gospel-Covenant breaking is most irreversible and peremptory mercy and grace and patience and compassion when these are abused all these become the sinners enemy for that which is ordained a life to prove death unto them oh this is dreadful for the blood of Christ to cry to heaven against sinners this is dreadful this made Christ to weep over Jerusalem Luke 19.40.41 These persons passe judgment upon themselves though not with their lips yet with their lives they pronounce themselves unworthy to be saved Acts 13.46 O Sirs I beseech you consider though persons brake the Covenant of Works there was salvation 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 Covenant pursues us Hebr. 6.18 Contemptuous carriage against Grace is beyond all help I beseech you therefore take heed of sinning against Gospel-light and Gospel-love O you will have that sting of conscience that no other sinners in the world have that have not refused a Redeemer Beloved I would I could say with due meltings of heart it grieves me for you to think how many hundreds in this Congregation are yet without Christ being Aliens from the Commonwealth of Israel and strangers from the Covenant of promise having no hope and without God in the world Ephes 2.12 O Sirs do you know what you do when you cocker your lusts in despight of Christ Can you hear Sermons and go on in sin You do well to hear but you make a desperate adventure to do what you know discovenants you from God and hazards your eternal separation from God Beloved I
losse of their lives Ye have not yet resisted unto blood saith the Apostle but how soon it may come to that ye know not Heb. 12.4 It 's your duty and will be your wisdome to prepare for such a black bloody day as that there are two things in the death of Christ that may animate and embolden us into a willingnesse to dye for him 1. A motive one good turne requires another 2. A pattern Christ suffered for us leaving us an example that ye should follow his steps 1 Pet. 2.21 Verbi verba sunt nobis Documenta verbi facta sunt nobis exempla August A place very much abused by the Socinians as though there were no more in the death of Christ then an example but one end of Christs death must not exclude another in the blood of Christ there 's both a price and a pattern he hath set us a Copy and upon his call we should be ready to write after him with our blood 6. By Faith and an hearty acceptance of Christ let us put in for a share and get an interest in the blood of Christ He hath it 's true dyed for sinners but without faith what is all this to you though ye be sinners Without blood Christ could not save you and without faith the blood of Christ cannot save you Rom. 3.25 Heb. 9.14 Acts 15.9 God hath set forth Christ to be a propitiation through faith in his blood the conscience is purged by his blood and the heart purâ—fied by faith This precious blood of Christ doth no other way purifie than as applyed and sprinkled by faith Every man was under the Law to lay his hand on his burnt-offering of atonement Lev. 1.4 he must own it for his Sacrifice thou must stretch out an hand of faith and put it on the head of thy sin-offering owning Christ as thy Lord and Saviour for it is not Christs blood as barely shed upon the Crosse but as received into the heart that justifies and saves The Son of man is lifted up John 3.15 that whosoever believes on him should not perish Universal causes act not but by a particular application as Adams sin pollutes no child till applyed by the generation of the Parent The Sun though it enlightens the whole world helps no man to see till its light be received into the eye Suppose the blood of Christ were as extensive and universal a cause of salvation as any men pretend to and contend for it could produce no such effect till faith hath wrought a particular application a great gift enriches not the beggar in the rich mans hand but in his own having received it Use 3. Here 's abundant comfort to all them that have by faith applyed and interested themselves in Christ crucified here 's blood that will interpose between you and harmes Christs treading the Wine presse leads you into the Wine Celler though to him it was very painful to you it is very comfortable that which he felt as blood believers may taste as wine Never was there such a Cordial for drooping and disconsolate soules as that which came from Christs heart when his side was broacht and set running upon the Crosse Comfort in five particulars 1. Your enemies are foyled A Believer hath many enemies this blood of Christ hath either reconciled or disarmed them either made them friends or left them impotent enemies To give a short list of a few of them 1. The justice of God that 's satisfied out of Christ it hath a dreadful quarrel and implacable controversie and poor believers are many times afraid under their misapprehensions that exact and inexorable justice will either non-suit or give a verdict against them but they are more afraid than hurt this blood hath made justice their friend Being justified by faith Rom. 5.1 Rev. 4.3 we have peace with God and in Christ he now sits with a rain-bow about his Throne God once drowned the world in wrath but smelling a sweet savour of rest from Noahs sacrifice he purposed and promised never to do so any more and as a badge and token of his favour and the firmnesse of that Covenant of Peace he put his Rain-bow in the clouds If you can upon good grounds say that Christ is yours there 's a Rain-bow about Gods Throne his Bench of Judicature and condemnation is turned into a mercy-seat justice will set hand and Seale to your acquittance and be so farre from pleading against you that it turnes your Advocate Rom. 3.25 26. and Christ having shed his blood because God is just the believer must be justified 2. The Law is fulfilled To be under the Law is a state full of danger and terrour and Saints are many times afraid that it will be put in as a black bill of inditement against them but the blood of Christ hath scracht the curses out of the Rolle He hath Redeemed them from the Curse of the Law Gal. 3.13 Rom. 6.14 being made a Cursâ— for them they are not under the Law but under grace Not undeâ— the Law as to its invenomed curses inexorable severity and intolerable penalties The Law it self to every believer 1 Tim. 1.9 is as it were non-suited by the death of the Law-maker It is not made for a righteous man it was given to Adam when he was righteous and yet strongly obliges such as are righteous but it lies not against a righteous man so the word signifies as to his condemnation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is not laid as an Axe to the root of the tree Col. 2.15 3. Satan is subdued Christs bruised heele hath broken his head He spoyled principalities and powers and made a shew of them openly triumphing over them in his Crosse The whole Host of Hell with all their traine of Artillery was led Captive by him on the Crosse and tyed to the Chariot-wheels of this triumphant Conquerour When the door-post was sprinkled with blood the destroying Angel passed away the blood of Christ sprinkled on the conscience is a choice Antidote and preservative against this devouring Abaddon not but that he still may be a Tempter and a troubler but he shall never be a conquerour never a tormentor Christopher Haasse a Swedish Senator being at the point of death the Devil appeared by his bed side with pen ink and paper Come quoth he reckon up thy sins in order as thou hast committed them that I may carry them in a Catalogue to Gods Tribunal whether thou art going Well Satan saith he if it must be so let the Catalogue be under this head and Title The seed of the woman shall break the Serpents head and away flew the Devil in a great rage ah sirs had we but the right art of pleading the blood of Christ 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 Devil Many a
God my God why hast thou forsaken me Now then seeing God being naturally gracious and perfectly righteous cannot will not be displeased with any without cause and Christ had in himself no cause There was nothing in him Joh. 14.30 and as you read he alwayes did those things which pleased him It remains therefore that the cause of this displeasure and of Chrsts death was our sins laid upon him and our peace to be procured by him And that brings in the 2. Head which is the procuring or meritorious cause of Christs death the guilt of our sins laid on him brought death upon him as the just punishment of them And this is written with so much clearness that he that runs may read it It is observed of the Ancient Writers of the Church That those of them which lived before the Pelagian heresie was raised spoke more darkly and doubtfully and carelesly in those things not being ob iged to stand 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it often happened they ran too near the other But in this point the Apostles who Writ so long before Socinus had a being have Written with as much perspicuity against that heresie as if they had lived to see the accomplishment of that Monster the conception whereof some of them saw in those Primitive Hereticks Two things are written with a Sun-beam 1. That Christ died for our good as the final cause Dan. 9.26 The Messiah shall be cut off but not for himself 2. That he died for our sins as the deserving cause Rom. 4.25 Who was delivered viz. unto death for our offences not only upon the occasion of our sins as the Socinians gloss it but for the merit of our sins To suffer for sin alwayes implies sin to be the meritorious cause of it 1 Kings 14.16 He shall give up Israel because of the sins 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 sin And many other places there are to the same purpose And it is sufficient to confirm any judicious man in this Truth to read the miserable evasions which the Socinians use 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 Assembly This is plain that Christ died for our sinnes and to stop all holes the holy Ghost useth various prepositions if one be more emphatical than another all shall concur to assert this truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 15.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 3.18 And that all these should signifie the final cause or occasion only and never the meritorious cause when a man hath put out his eyes or God hath taken away the Scripture and other Greek Authours too he may believe it but very hardly before I shall strengthen this Argument with this consideration That Christ is said to bear our sinnes which is so evident that Crellius that Master-builder of the Socinian Fabrick confesseth That for the most part to beare sins is to endure the punishments due to sin And he said no more than he was forced to by the invincible clearness of Scripture-expressions Lev. 5.1 7.18 20.17 Notorious Offenders it is said of them They shall beare their iniquity It is said of Christ not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Socinians say may signifie to take away iniquity albeit a Learned man layeth down this assertion That it never signifies to take away sin as Socinus would have it but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to beare upon his shoulders as a Porter beares a Burden but never to take away Isaiah 53.4 He hath borne our griefs and carâ—yed our sorrows Object Which is one of the most plausible Arguments they have in this cause But Mat. 8.16 17. where Christ took away diseases which he did not bear it is said the saying of Esaias was fulfilled therein Answ To omit those many Answers given by others of which see Brinsleys one only Mediatour and Calovius his excellent discourse De satisfactione Christi in his Socinismus prostigatus A Scripture is said to be fulfilled either wholly or in part Now then you must know that although it be a truth which we conclude against the Papists That there are no more than one of literal and co-ordinate senses of every place of Scripture yet there may be divers of several kindes one subordinate to another and one typified by another and one accommodated to another And when any one of these senses are accomplished that Scripture is said to be fulfilled though indeed but one piece and parcel of it be fulfilled Thus the fulfilling of the same Scripture is applied to the spiritual preservation of the Apostles John 17.12 and to the temporal preservation of them John 18.9 And as it were false and fallacious reasoning for any man to infer that Christs keeping of his Apostles cannot be understood spiritually of keeping them in his Name and keeping them from Apostacy as it is said John 17.12 because John 18.9 it is said to be fulfilled in a rescue of them from a temporal destruction but rather it must be said it was fulfilled both wayes and the one was subordinate to the other and typified in the other So is it in this case This place in Isaiah that it may appeare to be exactly a parallel case was fulfilled two wayes The one expressed 1 Pet. 2.24 Who his own self bare our sins in his own body upon the Tree The other in this Matth. 8.17 In the former is expressed the cause Christs bearing the burden of our sinnes upon his shoulders In the latter the effâ—ct Christs taking off the Burden or part of that Burden of sin from our shoulders or from the shoulders of those diseased persons for it was laid upon his shoulders that it might be taken off from us So that Matthew rightly tells us that Isaiah was fulfilled and that the cause did appeare by the effect as by the dawning of the day we see the approach of the Sun And this may serve for the untying of that hard knot which I had almost said is the only thing of moment the Socinians have in this Controversie But to return Isa 53.5 He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed If it were lawful for the highest Antisocinian in the world to coyne a Scripture for his purpose he could not devise a place of a more favourable aspect to his cause than this And Ver. 6. The Lord hath plac'd on him the iniquity of us all But indeed the Arguments which might be drawn out of this one Chapter Isa 53. might
afford matter for a whole Sermon Fifthly From the Vicegerency of Christs death Christ dyed 1. For our good 2. For ouâ— sins 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 suffered for sins the just for the unjust 2 Cor. 5.14 If one died for all then were we 〈◊〉 â—â—d i. e. juridically we were all as dead condemned perâ—â—â—â— because he died in our stead He is said to die 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwayes signifies a commutation saith the then famous but afterwards Apostate Grotius eye for eye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 5.38 that is one instead of the other Matth. 2.22 Archelaus reigned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the room of his Father Herod So 2 Sam. 18.33 Would God I had died for thee O Absalom i. e. in thy stead so that thou hadst lived Thus Christ died for us so John 11.50 Caiaphas said It is expedient foâ— us that one man should die for the people i. e. in their stead to save their lives as a publick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gentiles being used in case of some great and common calamities threatning destruction to all to offer up some one man in the name and stead of all which was a shadow of that great truth of Christs dying for all And Socinus himself being put to it cannot deny this Even in Heathen Authours it is a common phrase To do a thing for another i. e. in his place Ego pro te molam I will grinde for you and you shall be free Christ is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransome or Price a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is one Argument that his Blood was the price of our Redemption and a Ransome in our stead 1 Tim. 2.6 Who gave himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransome for all Gal. 3.13 Christ hath Redeemed us from the cuâ—se of the Law himself being made a curse for us i. e. he underwent that Curse due to us that Curse from which we are freed that Curse which others who receive not Jesus Christ shall undergo What a cluster of Arguments might be gathered here It is prodigious boldness in Socinians to turn this Article of Faith into a streame of Rhetorick Paulus amavit in voce execrationis argutus esse But Manum de tabula Sâ—xthly And lastly From the peculiarity of Christs death It is undeniable that Christ died for us so as no man in the world ever did nor can do Therefore not in the Socinian sense not barely for the confirmation of our faith or excitation of our obedience or strengthning of our hope or encouragement of us in our sufferings for in this sense thousands have died for you Paul tells the Co 〈◊〉 he suffered for them i. i. for their good Col. 1.24 and yet â—â—lls the Corinthians he did not suffer for them 1 Cor. 1.13 Was Paul crucified for you i. e. in your stead or for your sinnes And this for the first Head of Arguments where I see I must take up though I thought to have urged divers other Arguments from the Nature of mans justification and salvation But I will not be too tedious What hath been said may be enough to convince any indifferent man and others will not be convinced though they are convinced Thus much for the second particular the assertion of this truth The third should have been the vindication of it from the cavils of Socinians but I am cut off and it is not wholly necessary 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 solve all the Phaenomena of nature which are the proper Object of mans Reason then and not till then we will hearken to their rational Objections And Aristotle somewhere lays down this Conclusion That when once man is well setled in any truth he ought not to be moved from it by some subtle Objection which he cannot well answer All this I speak not as that there were any insolubilia any insuperable 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 suffer eternal death which was due to us It is true he did not but a moment of his sufferings was equal in worth to our eternal sufferings the dignity of the person being always considerable in the estimation of the action or the suffering So when they say one man cannot dye for another it is false you heard David wish he had dyed for Absalom and Jehu threatens those who should let any of them escape 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 say it is unrighteous that God should punish the just for the unjust Answ It is not unjust if any will voluntarily undertake it volenti non sit injuria Besides 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 so That the death of Jesus Christ is the procuring cause of our Justification and Salvation Vse 1. Hence see the excellency of Christian Religion which shews the true way to life and settles doubting consciences Heathens were miserably plunged they saw their sins their guilt and had terrors of conscience an expectation of wrath this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was written in their hearts that they which do such things are worthy of death They saw the need of atoning God reconciling God they saw the insufficiency of all their Rites and Sacrifices Ah nimium faciles qui tristia Funera caedis Tolli flumineâ posse putatis aquâ Some of them saw the necessity of a mans death and that sine humano cruore without mans blood the work could not be done but then that seemed an act of cruelty and the addition of a sin instead of the expiation of it and here they stuck they could go no further Now blessed be God who hath discovered those 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 solid peace as the fruit of that Reconciliation Vse 2. See the dreadfulnesse of Gods justice how fearful it is to fall into the hands of the Living God Christ himself must suffer if he be a sinner though but by imputation Use 3. It shews us the malignity of sin that could be expiated only by such blood Use 4. It shews us the stability and certainty of our Justification and Salvation It is
we are as really united unto Christ as the members of the body are to the head Hence are we said to be h Ephes 5.30 members of his body of his flesh and his bones As the head communicates real influences to the body so doth Christ to Believers communicates to us his Spâ—rit graces fulnesse spiritual light life strength comfort Joh. 1.16 4. A close near dear intimate union Like that of the food with the body which it nourisheth Hence Believers are said to eat Christs flesh and to drink his blood John 6.54 Such an intimate union as that one possessive particle is not sufficient to expresse it not said my Vineyard is before me but my Vineyard which is mine is before me Cant. 8.12 5. An inseparable perpetual indissoluble union A marriage knot which neither men sins sorrows death nor Divels are able to dissolve Who or what can separate us from the love of God The Apostle clearly resolves his own question i Rom 8 38 39 I am perswaded that neither life nor death c. Believers are held in Christs hand he that would break this union must first be too hard of fist for Christ yea and for his Father too No man 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 Question 3. What are the efficient causes of this union Sol. 1. The efficient causes of this union are either principal or less principal 1. Principal and so this great work of union being opus ad extra 't is indivisum and so ascribed 1. In common to the whole k 1 Pet. 5.10 John 6.44 45. Ephes 2 6 7. Godhead Hence we are said to be call'd by God the Father into the fellâ—wship of his dear Son 1 Cor. 1.9 So likewise this union is ascribed to the Sonne The dead shall hear the voice of the Sonne of God and live Joh. 5.25 Joh. 10.16 2. But more especially the Spirit of God in a more peculiar sense is said to be the principal Author of this union He it is that knits this marriage knot betwixt Christ Jesus and true Believers Look as l Acts 4.24 Creation in some respect is appropriated to the Father m 1 Pet. 1.18 Redemption to the Son so the Application of that Redemption to the Holy Ghost 'T is by one Spirit that we are all baptized into one body 1 Cor. 12.13 'T is by the Holy Spirit the Comforter That we are convinced of sin righteousnesse and judgment Joh. 16.7 8 9. 'T is by the Holy Ghost that we are renewed Tit. 3.5 2. Lesse principal or the means or instruments of union These are twofold outward inward 1. Outward Generally all the Ordinances of God by the Ordinances it is that we come to have n Job 22.21 acquaintance that is union and communion with Jesus Christ 'T is by these 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 improved 'T is by hearing and learning of the Father that we come to Christ 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 Christs company is to keep Christs words Joh. 14.23 2. The Sacraments those spiritual Seals and Labels which God hath fix't to his Covenant of Grace 1. Bapti me By one Spirit we are baptiz'd into one body 1 Cor. 12.13 Hence we are said to be buried with Christ by Baptisme into death Rom. 6.3 4. Baptisme styled the Laver of regeneration Tit. 3.5 By Baptisme we put on Christ Gal. 3.7 2. The Lords Supper this is a great means of strengthning and evidencing our union and advancing our communion with Christ Jesus We are all made to drink into one Spirit 1 Cor. 12.13 Hence that 1 Cor. 10.16 The bread which we break is it not the communion of means argâ—ments evidences of our communion with the body of Christ The 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 intrinsecal means of union on mans part i. e. faith Not a bare historical miraculous temporal dead faith No but a living working justifying saving faith Christ comes to dwell in our hearts by faith Ephes 3.17 'T is by faith alone that we receive Christ Joh. 1.12 That we come unto him and feed upon him Joh. 6.56 'T is by faith that a Believer lives in and to Christ and Christ lives in and for a Believer Gal. 2.20 Thus much for the Explication of the termes of our Proposition for the fixing of it on a right Basis I now proceed to the second part of my discourse viz. Now That there is such a spiritual mystical real close inseparable union betwixt the Lord Jesus and true Believers 2. Confirm appears three ways 1. From those many synonymical terms and equivalent expressions whereby the Scriptures hold forth this union Christ is said to be in Believers Col. 1.27 Rom. 8.10 To dwell in them Ephes 3.17 To walk in them 2 Cor. 6.16 So are Believers said to abide in Christ as he abides in them 1 Joh. 4.16 Joh. 15.17 To dwell in Christ as Christ in them Joh. 6.56 To put on Christ to be cloathed with him Gal. 3.27 Each of these expressions clearly import that near and intimate union that is betwixt the Lord Jesus and true 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 seat of his delight Prov. 8.31 his lesser Heaven Isa 57.15 66.1 2. 2. From those several similitudes by which the Scriptures shadow out this union Believers are said to be lively stones 1 Pet. 2.4 5 6. Christ the living foundation the chief corner-stone on which they are built Ephes 2.20 21. Believers are styled living branches Christ the true Vine into whom they are engraffed and in whom they bring forth fruit Joh. 15.1.5 Christ the faithful loving discreet Bridegroom Believers his Loyal Affectionate obedient Spouse Ephes 5.31 32. Cant. 2.16 5.1 Believers are intitled Christs body Ephes 1.23 Bone of his bone flesh of his flesh Ephes 5.30 Christ the Believers head Ephes 1.22 In a word the head and mystical body are call'd Christ 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 3. From that communion which there is betwixt Christ and true Believers Omnis communio fundatur in unione Communion where ever it is of necessity argues union as the effect necessarily implies the cause Believers they communicate with Christ in his fulness Joh. 1.16 In his o 2 Cor 5.21 Solus
that He that believeth shall never dye but have eternal life John 11.26 I answer We must look upon threatnings as a part of the Law declaring the duenesse of the punishment what the offender hath deserved to suffer not as predictions of the event any more than Thou shalt and Thou shalt not in the command are predictions but only are expressive of the duenesse of obedience Nor will it hence follow that we have the least cause once to suspect that God may if he please revoke his promises as well as his threatnings and then what would become of us for there is a wide difference in their essential natures and properties In a promise the obligation lies upon the party promising he hath past away his own liberty and the thing is now no longer his but the others who may if he please release and quit-claim to his pretensions he may dispense with and surrender his own right but if he claime his right to and interest 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 should he â—lse judge the world But now the Obligation unto punishment lies contrarily upon the sinner threatned he hath past away his own indemnity and given God the right of punishing him I say the right not the necessity if God will claime this right he may but if he please he may dispence 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 dispence with his Law but never to dispense with it upon a light cause or upon termes misbecoming his Glorious Attributes And the dispensation we now speak of is an honourable one for 1. There are weighty inducements moving God hereunto If he had not dispenc't with the rigor of it First He had lost the opportunity of the highest possible way of glorifying his own goodnesse which now so infinitely endears him to the world and lays such Obligations on us to admire and adore him Secondly As all Israel lamented over Benjamin Judg. 21.6 that a Tribe was lost so the Creation would have mist a Tribe which is the reason some Divines have given why Christ took not on him the nature of Angels but the seed of Abraham because only some of the Angelical Tribe lost their birth-right only some kept not their first estate but man being in honour continued not but became like the Beast that perisheth 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 service had for ever utterly perish't from off the earth But now his Name is excellent in all the earth even that Name Proclaimed to Moses Exod. 34.6 The Lord is known in Judah and his Name is great in Israel Psal 79.1 2. As the causes inducing are weighty so 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 strictly as a Surety paying the Debtors proper debt to the Creditor but by way of Satisfaction as a Mediator and Intercessor offering a valuable consideration to the offended Judge of the world in lieu of the Laws executing the penalty threatned upon the sin er It necessarily follows that no right at all in the benefits of this satisfaction can accrue to the Delinquent but upon such terms precisely as the offended party and the Mediator that satisfieth him shall agree unto and upon mutual treaty and compromise joyntly ratifie so that justification by way of satisfaction provides noâ— only for the sinners indemnity but in such a manner as also to consult the interests and honour both of the party saâ—isfying and satisfied and this latter is the rule and measure of exhibiting the former and of making over the satisfaction for discharge of the offender Query 3 What are the terms therefore upon which both God and Christ have agreed to justifie sinners I answer first faith which is a hearty receiving Christ as he is tendred by the Gospel and here the soul quits all pretensions of being justified by any righteousnesse of its own and rolls it self upon the Lord its righteousnesse and therefore hath faith the honour to be the justifying grace because it so highly honoureth Christ it is the nuptial knot whereby the soul joyns it self to its Lord-Redeemer in an everlasting Marriage-Covenant it denies its self and forsakes all its other Lovers and clasps about its Lord and Husband as its all in all Look what a wife doth in a Marriage-Covenant to her husband that doth a soul in believing unto Christ it saith unto him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou art my husband Hos 2.16 And he saith unto his Spouse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you are my people But then this justifying faith hath two daughters that inseparably attend her 1. Repentance Here sinful man retracts and undoes his faults cryes peccavi weeps wrings his hands smites upon his breast and cryes What have I done Laments after the Lord and abhors himself in dust and ashes He calls himself fool mad man beast traytor to his God and to his soul In a word executes the Law upon himself and since God excuseth him from the punishment he accuseth himself of the guilt and condemns himself to the shame of his sin and hereby the sinner honours the equity of the threatning by his tears acknowledging that his blood was due 2. Newnesse of life here the sinner acknowledgeth perfect obedience 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 it s still the rule of life and every Commandment still obligeth a Believer Christ hath only released us from the condemning power of it not the commanding power of it We must still presse after perfection but though we fall short of it we shall not dye for it Christ hath redeemed us from the curse of the Law being made a curse for us but hath left us under the government and command of the Law The whole matter is excellently expressed 1 John 2.1 My little children these things I write unto you that you sin not and if any man sin we have an Advocate with the Father Jesus Christ the righteous 3. Having thus discoursed to the three general points first propounded and shewed that the person justified is charg'd with guilt And secondly 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 shew how upon his plea he is discharged or justified A sinner is then actually justified when he is constituted or
made righteous in Law Righteousnesse is a conformity to the Law he that fulfills the Law is righteous in the eye of that Law he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within the protection of it as he that transgresseth the Law is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 so that a Believer keeps and fulfills this Law and therefore faith is imputed to him for righteousnesse Rom. 4.22 23 24. because faith is the keeping of the New Covenant which therefore is called the Law of faith Rom. 3.27 in opposition to the Old Covenant called there by the Apostle the Law of Works As therefore innocency or perfect obedience would have justified Adam had he stood 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 Disobedience actually condemned him by vertue of the same Law Disobey and dye for it Gen. 2.17 So now believing 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 Jesus Christ and thou shalt be saved And again unbelief actually condemneth by vertue of the same Law He that believeth not is condemned already because he hath not believed in the Name of the only begotten Son of God Joh. 3.18 That is because the unbeliever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the protection of the Gospel or Law of faith he cometh not up to its righteousnesse he is condemned already as a sinner by the Law of Works and yet once more with a witnesse condemned as an unbeliever as a monster that hath twice been accessory to his own murder first in wounding himself and secondly in refusing to be healed The Law of works includes us all under sin we are all dead our case was desperate but God who is rich in mercy through his great love wherewith he hath loved us Ephes 2.4 John 3.16 his immense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when we were dead in sins and trespasses hath sent his only begotten Son that whosoever believeth in him should not perish but have everlasting life And this is that Law according to which he will judge the world according to my Gospel saith Paul Rom. 2.27 Every Believer therefore though he wants the righteousnesse of the Law of Works viz. innocency yet he shall not be condemned because he hath the righteousnesse 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 last day And here it will be richly worth our very heedful Observation that although a Believer hath not the righteousnesse of the Law of Works iâ—herent in himself for if he had he were not a sinner but should be justified by that Law yet by faith he lays hold upon Christs satisfaction which in the very eye of the Law of Works is an unexceptionably perfect an infinitely glorious righteousnesse So that faith justifieth us even at the Bar of the Law of Works Ratione objecti as it lays hold on Christs satisfaction which is our Legal righteousnesse it justifieth us at the Bar of the Gospel or Law of faith formaliter ratione sui 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will infalâ—ibly pronounce him so But that with all requisite distinctnesse we may apprehend this great affair let us take a view of some of the most considerable and important causes which concur to the producing this excellent effect the discharge and justification of a sinner and state their several interests and concernments in their respective influences upon and contributions towards it 1. How free grace justifieth And first The free grace of God is the first wheel that sets all the rest in motion It s contribution is that of a proegumenal cause or internal motive disposing God to send his Son John 3.16 That sinners believing might be justified freely by his grace through the Redemption that is in Christ Jesus Rom. 3.24 For Christ dyed not to render God good he was so eternally but that with the honour of his justice he might exert and display his goodnesse which contriv'd and made it self this way to break forth into the world 2. How Christs satisfaction Secondly Christs satisfaction is doubly concern'd in our Justification 1. In respect of God as a procatartick cause of infinite merit and impetrative power for the sake of which God is reconciling himself unto the world in Christ not imputing their trespasses unto them 2 Cor. 5.19 2. In respect of the Law of Works Christs satisfaction justifieth us formally as our proper Legal righteousnesse I call it our righteousness because it becomes imputed to us upon our believing faith being our Gospel title by pleading which we lay claim to all the benefits accruing from the merit of Christs performance to aâ—l effects uses and purposes as if it had been personally our own I call it our Legal righteousnesse because thereby the Law of God owns it self fully apaid and acquiesceth in it as in full reparations and amends made unto it for the injury and dishonour received by the sin of man We must plead this against all the challenges and accusations of the Law Who shall lay any thing to the charge of Gods Elect it is Christ that dyed c. Rom. 8.33 And thus our Legal righteousnesse required in the first Covenant that of Works is wholly without us in our Redeemer yet imputed upon our account Thirdly The Gospel justifieth quâ Lex lata 3. How the Gospel as it is the Law of faith for the very tenor of the Gospel-Covenant is Believe and thou shalt be saved Fourthly Faith justifieth vi Legis latae 4. How faith as it is our Evangelical righteousnesse or our keeping the Gospel-Law for that Law suspends justification upon believing Faith pretends to no merit or vertue of its own but professedly avows its dependance upon the merit of Christs satisfaction as our Legal righteousnesse on which it layeth hold nor can it shew any other title to be it self our Evangelical righteousnesse but only Gods sanction who chose this act of believing to the honour of being the justifying act because it so highly honoureth Christ So that as a most judicious pen expresseth it the act of believing is as the silver but Gods Authority in the Gospel-sanction is the Kings Coyne or Image stamp't upon it which gives it all its value as to justification Without this stamp it could never have been currant and if God had set this stamp on
called one of the f Gal 5.22 2 Cor 4.13 fruits thereof and he called the g Spirit of Faith for indeed the word and letter is dead the Spirit quickneth and this powerfully and certainly yet sweetly making willing to beleive in the day of his power Psal 110.3 2 Cor 6.7 10.4 for it is not the Word of truth only but the power of God that made the Apostles warfare so victorious in subduing souls to the obedience of the Faith It is so great a thing to bring blind proud self-destroying 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 1 Tim 3.16 that Christ should be believed on in the world so that it needs an exceeding greatness of Divine Power Ephes 1.19 the working of a mighty power in them that beleive even such as raised Christ from the dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est facultas ipsa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius sese exerentis virtus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsisius effectus sive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bez in loc though other sence is put upon that place yet by many judicious Expositors is this sence followed which we find in the Gr. Schol. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. None can come to the Son except the Father draw them Joh. 6.44 in which the Author and powerful manner of operation in causing Faith are contained And all this in effectual calling and regeneration before which is no part and degree no act and demonstration of spiritual life Ephes 2.1 Joh. 1.12 13. Act. 14.27 for we are dead which is not of him that willeth not of flesh and blood and the will of man but of God and this is spoken of the Believer to whom God opens the door of Faith 2. The actings and operations of Faith are from God as in him we live Joh. 15.5 so we move and without him can do nothing he worketh to will and to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velle bonum aeque ac voluntatem bonam he worketh habit and principle and by supervening Grace exciteth to and assisteth in acting it 3. The continuance and perseverance of Faith are from above Christ causeth our Faith not to fail Luk. 22.32 1 Pet. 1.5 and we are kept by Gods mighty power through Faith unto Salvation and Faith is by the same preserved The a 1 Thess 5.23 24. faithful God that effectually calls will safely keep in b Jude 8. Jesus Christ c 1 Cor. 1.8 and confirm to the end for this is the d Joh. 17.11 12 24. desire of the Son unto the Father and e Joh. 6.39 Mar. 9.24 Luk. 17.5 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 increase Faith 5. The perfection of Faith is from God and Christ Jesus is as the author Heb. 12.2 so the finisher of our Faith and this either by bringing it to its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and highest degree it can reach or is necessary for the Saints it should reach to in the world fulfilling all the good pleasure of his goodness and the work of Faith with power Phil. 1.6 and because he hath begun perfecting it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or by perfecting it in vision 1 Pet. 1.9 for it's God that gives the end of our Faith Salvation Less Principal The Less Principal Efficient Causes are either Impulsive or Instrumental Impulsive The Impulsive or Moving Cause is either External or Internal The Inwardly moving Cause Proegumena is 1. On Gods part his free grace and love self-moving goodness in which sence it is called the a Ephes 2.8 gift of God and the b Rom. 11.7 election obtain it even those that are ordained to life believe Act. 13.48 Not improvement of Reason not use of means appointed for the attainment of Faith that merit this gift but God worketh all of his own good pleasure Phil. 2.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which appears in that not many noble and wise but poor receive the Gospel 2. On the sinners part who doth believe and being quickned moveth acted acteth and that freely the moving Cause is sence of misery and undonness without Christ and interest in the promise through Faith there being no other name Act. 4.12 Joh. 3.18 and he that believeth not being condemned So that here is the necessary condition and causa sine qua non of Faith sense of misery and inability in self and all creatures to recover a man out of his lost estate whence ariseth renouncing and throwing away all our own righteousnesses those filthy rags Isa 64.6 Phil. 3.9 not having or not depending upon our own righteousness or any thing short of Christ The outwardly Moving Cause Procatarctica 1. On Gods part to give Faith is Christ and his merit for every good gift is through Christ Omne donum gratiae Dei in Christo est Ambr. in Ephes 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 Joh. 5.23 As salvation was purchased by Christ upon terms of believing so Faith also whereby we lay hold upon Christ for Salvation and therefore that Spirit which is called the Spirit of Faith is by Christ promised upon his purchase making and ascending to be sent to convince the world of that great sin of unbelief Joh. 16.9 2. The externally moving Cause to believe on the sinners part which may be called the Formal Object is twofold 1. As to God and his Word Gods Veracity and infallible truth Heb. 4.13 6.18 Titus 1.2 1 Thess 2.13 Joh. 3.33 Heb. 10.23 he can neither be deceived nor deceive God which cannot lye hath promised is joyned to Hope and therefore Faith He that believeth receiveth the Word of God as the word of God and seteth to his seal that God is true accounting him faithful that hath promised the ground of Faith being Gods faithfulness and the object the Promise God's having spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was enough to Abraham Rom. 4.17 18. in a difficult case Here is the Resolutio fidei into its stable foundadation Gods unquestionable Truth who is Prima veritas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh 5.10 so that the believer hath the witness in himself and his evidence is better and assent stronger as to his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than any ones as to things apprehended by sence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore sometimes divine testimony is added to rational discovery
in Faith without wavering is required and he that wavereth is bid not to think he shall receive any thing Yea Jam. 5.15 the efficacy of the prayer of Faith is by him asserted and throughout Scripture by remarkable expressions and instances abundantly confirmed and proved Fidelem si putaveris facies is true as to God Sen. as well as man And that of the Roman Historian Liv. Vult sibi quisque credi habita fides ipsam plerumque obligat fidem But it doth not produce this eminent effect as to Prayer only rendring it acceptable but also 5. Acceptance to the person in all services together with the distinction of and denomination of Good given to habits and actions flowes from Faith Heb. 11.6 vers 4. vers 5. Without Faith it is universally and utterly impossible to please God By Faith our Sacrifices become excellent and we with them we and they please God and therefore it is not without good reason usually accounted that Wedding garment which renders our presence welcome to the Lord in any Ordinance or service Mat. 22.11 Faith taketh away the savor of the flesh which whatsoever 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 them precious though still they be somewhat earthly That it is Characteristically denominative of other Graces and distinctive of them fâ—om moral vertues those splendida vitia may appear if it be considered That even that eminent Grace of Love is nothing without Faith 1 Cor. 13.2 Gal. 5.6 as no Faith without it could be any thing and doth nothing without it Faith worketh by Love not Love but Faith by it Faith being first and chief in being and working Humility was eminent in the woman and Centurion Mat. 15.27 28 Mat. 8.8 10. yet not Humility but Faith was taken notice of this being the main tree that a sprig from its root receiving its excellency from it and by faith accompanying and overtopping it becoming true humility and not a degenerate meanness and abject lowness of Spirit Sorrow for sin would not deserve the name of Repentance nor Confession be ingenuous but for the hand of Faith laid on the head of the Scape-goat Faith believing Gods promise concerning the Moderation Sanctification removal of Affliction worketh in a way of Patience Jam. 1.3 and this Faith accompanying ennobles Christian Patience and makes it not to be Obstinacy or Insensibility So it makes a Christians contempt of the World not to be a Vain-glorious pretence or a sullen morose reservedness Thus might we run through many more 6. Conquest over Adversaries and hinderances in the way to heaven Isa 9.6 Heb. 2.10 Ephes 6.16 Faith in the mighty God the Captain of our salvation who hath led captivity captive disarmed the powers of darkness and triumphed over them and we in him our head makes couragious and that victorious for if we resist the General of the adverse party will flee Jam. 4.7 1. Pet. 5.9 only we must resist him stedfast in the Faith holding up that shield that will repel and quench all his darts For the life of sence in the lusts of the flesh and of the eye 2 Cor. 5.7 and the pride of life the life of Faith is diametrically opposite thereto by Faith not sight c. doth necessarily weaken it as we find in those Worthies Heb. 11. that by Faith denied themselves in so many things pleasing to flesh and blood and did and suffered so many things contrary thereto For the World as that same eleventh of the Hebrews giveth remarkable instance so St. John beareth testimony in most significant phrase to the power of Faith herein 1 Joh. 5.4 calling it the Victory whereby we overcome the world because certain victory attends and shall crown all that fight the good fight of faith against the World as the God and Prince of this world so the pleasures of the world the honors the profits the friendship of the World with their contrary troubles and the snares and temptations of both 7. Confession and profession of the Faith This is an inseparable adjunct and consequent of true Faith though I call it not a property because this may be where true faith is not but where Faith is this will be also all is not gold that glisters but that is not gold that doth not glister Can a man carry fire in his bosom and not discover it Can a man have the Spirit of Faith 2 Cor. 5.13 and believe yet not speak The Apostolical command is not only that we stand fast in the Faith 1 Cor. 16.13 Heb. 10.23 Rom. 10.10 but also that we hold fast the profession of our Faith for as with the heart man believeth to justification so with the mouth confession is made to salvation Let our unchristianly and irrational deriders of Professors and Profession consider this 8. It giveth the soul a sight of things invisible Heb. 11.27 Joh. 1.18 Exod. 33.20 2 Cor. 4.18 and an enjoyment of things to come By Faith Moses saw him that is invisible Jehovah whom otherwise no man hath seen nor can see and live Yea by the same St. Paul and others of the faithful looked at those eternal good things which are not seen 5.7 for they walked by Faith and not by sight By this the Saints can look within the vail By Faith the soul takes a prospect of the promised Canaan this being the Pisgah of its highest elevation Joh. 8.56 By this Abraham saw Christs day and rejoyced It gives a present subsistence to certain futures and is the evidence of things hoped for Heb. 11.1 and not seen for which cause the believers conversation will be in heaven where he seeth his treasure is and where therefore his heart is 9. Joy and Peace in some degree is an immediate effect of true Faith and no true Joy is without Faith though higher degrees flow through Assurance Rom. 15.13 There is joy and peace in believing and a joy of Faith especially when conjoyned with growth Phil. 1.25 It is expressed by leaning and staying upon the Lord which speaks support fixation quietation of mind For which cause a childe of God under desertions prefers his life of Dependance before the Worldlings life of enjoyment and findes some satisfaction in present unsatisfiedness hath some glimmerings of light in the dark night of unassuredness God hath promised to keep him in peace in peace translated perfect peace whose mind is staid on him 2 Isa 26 3. Ch ron 20.20 because he trusteth in him Believing in the Lord brings establishment not only as to the condition and state of the person but also as to the disposition and frame of the mind We finde it in other cases believing the promise and relying on the power and love of another affords a great calm and some secret joy to a mind
only argument urged by John the Baptist and our Saviour Mat. 3.2 4 17. to enforce Repentance mercy apprehended animateth the miserable sinner to returne to God Israel mourned but made no returne untill Shecaniah cryed There is yet hope in Israel concerning this thing Ezra 10.2 The Assyrians put halters on their necks knowing that the Kings of Israel are merciful The Law shutting the door of hope may stir up grief and horrour but it staveth off Repentance sin seeming unpardonable sets the soule at a distance from God and sinks it in despaire whil'st the pardon proclaimed provoketh Rebells submission Nemo possit poenitentiam agere nisi qui speraverit indulgen iam no hope no help to repentance saith Saint Ambrose Repentance is argued from Gerhard meditat secund Exercitium poenitentiae ex dominica passione and effected by the death of Christ Mount Calvary is the proper Bochim the sufferings of a Saviour the sad comments upon sin the sighs and groanes of a Redeemer most rending to râ—gardlesse hearts and the sweat and blood of the Lord most soaking and suppling to an Adamantine soul but faith only apprehendeth and applyeth a crucified Christ Repentance the souls Pump is drie and distills no water untill faith poure in the blood of Christ and water of Gospel-promises so that Faith must precede Repentance as the cause to the effect the mother before the daughter for it must qualifie the true Penitent It is a mystery beyond the reach of nature that a Son should coexist in time with the Father but neither reason nor faith can allow a priority of the daughter before the mother I well know many Divines assert the precedency of Repentance unto faith but to my judgment it is more than probable yea positively clear that in order of time Faith and Repentance are infused together into the soul in order of sense 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 But it is objected that the order of Scripture doth set Repentance before faith so in preaching Mark 1.15 Mat. 3.2 Luke 3.3 Acts 2.38 3.19 And Repentance is required as the qualification which must entitle to the promises remission of sinne is onely offered to the penitent so that Repentance is the reason of faith and ground on which we believe sin is pardoned In Answer to this Objection I shall propound unto your Observation three Rules which make a full and ready resolution to it Rule 1 1. Order of Scripture doth not alwayes conclude order of nature in 2 Pet. 1.10 Calling is mentioned before Election yet who will deny Election to be first in nature for whom God predestinated them he also called Rom. 8.30 Again in 1 Tim. 1.5 Acts 15.9 The pure heart and good conscience 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 conscience is defiled Tit. 1.15 Rule 2 2. Humane sense is in many things the Dictator of Scripture order The Holy Ghost speaketh of things as they are obvious to our sense and capacity rather than as they are in themselves and their own order Hence it is that the promises of peace pardon and the like priviledges are propounded unto Repentance as a qualification obvious to our sense and evidencing our faith Faith and Election must be known à 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 Believe Rule 3 3. Misapprehâ—nsion of the nature of Grace doth easily lead into a mistake of the order of Grace Such as deem common illumination and conviction to be Repentance and Assurance of pardon joy and peace to be the formality of faith may very well place Repentance before Faith but such as understand the acceptance of Christ in order to pardon to be true and saving faith and a ceasing from sin and serious application of our selves to piety to be the formality of Repentance will plainly see that faith uniting us to Christ and deriving to us the efficacy of his death and sufferings that we may be holy doth Precede and must needs be the cause of true Repentance Let me then dismisse this Rule with this Note or Observation Note Faith in its existence and essential acts but without its reflexion fruits and effects is the foundation and fountain of true Repentance Such therefore on the one hand as apprehend and assent unto the History of the Gospel and are sometimes affected with and afflicted for their sin but do not accept of Jesus Christ as tendred to be Lord and Saviour do fix their Engine too low to force the waters of Repentance into the soul yet this Divels faith may produce a Judas Repentance for an Hypocritical Repentance is the result of an Historical faith And on the other hand he that seeks assurance of his sin pardoned as an argument of Repentance maketh the effect both cause and effect and concludeth himself into a condition not needing Repentance whilst he pretendeth to enforce it but the true frame of a Gospel Penitent is by saving faith to see salvation through the satisfaction of Christ our Saviour extended to sinners himself not excluded and so closing with accepting of and appropriating to himself the general tenders of grace and terms of the Covenant to prostrate himself at the feet of mercy and pursue his pardon untill by acts of sincere Repentance he assure himself his aimed at happinesse is attained and shall with certainty be possessed and so he experienceth in himself and evidenceth unto all others that the believing sinner is the subject of Gospel Repentance and now I passe to the third Conclusion considerable in the nature of Repentance Conclusion 3 Sense of and sorrow for sin as committed against God are the procursive acts of true Repentance True Repentance as most Divines determine doth consist in two parts viz. Humiliation and Conversion the casting down the heart for sin 2 Cor. 12.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 9.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the casting off sin A Repenting for uncleannesse and sin with grief shame and anguish and Repenting from iniquity Acts 8.22 and from dead works Hebr. 6.1 This distinction or rather distribution of Repentance is not only dictated by the denominations of Repentance which in the Hebrew is called Nacham 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An irking of the soul and Teshubba A t rning from iniquity so in the Greek Metamelia After-grief and Metanoia After-wit and in the Latine Paenitentia and Resipiscentia the one expressing the sense and sorrow of the soul the other the retrogradations and returns of it from sin but the Scripture also doth clearly suggest nay speak out these distinct parts of Repentance Humiliation and Conversion
that it shall not go well with the wicked this day of judgement is the day of recompence to the righteous wherein it shall be made manifest it is not in vaine to serve God or walk mournfully before him the iniquities of the penitent shall not be found when sought for but appear blotted out of Gods remembrance for that if there be in the soul any sence of sin and fear of judgment this is one eminently forcible argument to perswade repentance shall men continue in sin which shall erelong be laid open to their shame or pursue the pleasures which shall shortly 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 witnesse its necessity But yet again The most powerful helps conducing to Repentance are afforded by the Gospel and thereby it calls most loudly to Repentance leaving us altogether without excuse and sealing us under inevitable condemnation in case we do not repent the Gospel affords the fulnesse of knowledge for the enforcement of Repentance ignorance and unbelief those bars and locks of impenitency are broken open the Gospel opens the blinde eyes and turnes us from darkness to light makes all men from the least to the greatest to know the God that is offended to be a God of jealousie that will not endure iniquity he is a consuming fire to the hypocrite in Zion The Law that is violated is just holy and good the guilt contracted is so contrary and provoking to justice that in it there is no possibility of approach to God that therefore Christ is exalted a Prince and a Saviour to give Repentance before Remission of sin Repentance is a free gift conferred by the Covenant of grace signified and sealed in Baptism Christ Jesus the Donor we need but ask and have the death of Jesus the efficient cause of Repentance it is wrought by union with the same so that the Gospel makes us to see the necessity 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 so great a need of it The Gospel helps us to the Spirit that worketh Repentance The Ministry of the Gospel is the Ministry of the Spirit this awakeneth the most sleepy conscience and shaketh the most rocky heart this makes Herod heare John gladly and the Jews to rejoyce in his light this makes Foelix himself to tremble and Simon Magus to fall down like lighâ—ening none can continue impenitent under the Gospel but by quenching the Spirit grieving the Spirit nay with rage resisting the Spirit and counting themselves unworthy of salvation The great work of the Gospel is to send forth the Spirit to convince the world of sin Act. 13.46 7 51. righteousnesse and judgement and the Spirit by the Gospel works conviction unto very opposition with rage and violence and malicious attempts to extinguish its light and destroy the Ministers that publish it if it do not convince unto conversion and repentance hence the sin unpardonable constituted say some but I am sure compleated by impenitency is called blasphemy against the Spirit for and by reason of its spite and rage against the Gospel We see then that the Gospel teacheth repentance as its maine doctrine offereth repentance as its prime priviledge urgeth repentance as its chief duty and enforceth repentance as its only end and so loudly calleth unto repentance that we are bound to the obedience of the Gospel as the last of Divine instructions and after which we must expect no direction to our happinesse but this must stand as the high aggravation of impenitency as a sin against the humiliation and exaltation of Jesus Christ the death sufferings resurrection of the Son of God the Covenant and Spirit of grace Repentance is absoultely and indispensably necessary So that in order to the antiâ—ipation of divine fury and answer of the call of the Gospel we see the necessity of repentance And this is the second general Head propounded which give me leave to dismisse with a brief but plaine rebuke and blame unto the sinful demeanour and carriage of men in the world demonstrating an insensibility of this indispensable necessity of Repentance and it consists in two things viz. the Contempt Of Repentance Neglect Of Repentance 1. Note of insensibility of repentance The sinful carriage of men evidencing their insensibility of its necessity is the contempt of Repentance whereby men scoffe at repentance despising all calls thereunto scorning it as a base and contemptible melancholy humour below the spirit 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 become obdurate and rebellions to all calls to repentance approve themselves a scornful people nay scoffers at the Doctrine of the Gospel and day of judgement which calls them to Repentance In the haughtinesse of their spirits they 1. Disesteem the mercies and common providences of God which should lead them to repentance They say not in their hearts Let us feare the Lord our God that giveth rain both the former and latter in its season and that reserveth to us the appointed weeks of the Harvest Jer. 5.24 but despise the patience and long-sufferance of God which should lead them to repentance 2. Decline nay despise the Word of God when preaching repentance they will not hearken to the sound of the Trumpet Jer. 6.17 have line upon line yet will not heare Isa 28.13 Nay pull away the shoulder and stop their eare lest they should hear Zech. 7.11 3. Disregard the judgements of God denounced or inflicted upon others for their warning all that God doth to treacherous Israel never affects or frightens treacherous Judah to make her return Jer. 3.10 The falling of the Tower of Siloa and Pilates mingling the blood of men with Sacrifices may occasion censorious thoughts Luk. 13.1 2 3 4 5. these were worse sinners than others but never any serious reflections that unlesse we repent we must all likewise perish Obdurate children never relent at their Brethrens correction nay when threatened themselves they blesse themselves in their heart and say We shall see no evil though we go on to adde drunkennesse to thirst Deut. 29.19 By their stubbornnesse they tire and stay Gods correcting hand with a Why should you be smitten any more you revolt still more and more Isa 1.5 4. Are desperate and daring in their impiety sinning with an high hand and brazen face with utmost resolution Come say they we will fetch wine and fill our selves with strong drink and to morrow shall be as this day and more abundant Isa 56.12 are not ashamed when they commit abomination nor can they blush Jer. 6.15 they sin as Sodome not so much as seeking to hide their iniquity Isa
and never sheweth the strength that is in these godly streams till stopped by some temptation but then it roareth and swelleth and overfloweth its banks that all men may see the penitent is full of the Holy Ghost and this is alwayes a Note of Repentance Be zealous and repent is Christ his own Call sorrow must not be for sin as if we minded not to part with it but must manifest our fulnesse of resolution to be rid of it whatever it costs us Seventhly Revenge the due result of zeal by zeal we are carried with that vigor that the world concludes us mad for God 7. Concomitant of godly sorrow and for Religion especially when our indignation boiles into revenge upon our selves for our sins by self-castigations Acts 26.24 not of our body with whips and scourges as do the Papists but by the abatement of lust which stirreth in us buffetting the flesh and bringing it into subjection giving it the blew eye a blot in the face as the Greek word signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 withdrawing those lawful comforts which make it to wax wanton as Hilarion when he felt his lusts wax big and strong and wanton provoking to filthinesse Ego faciam Aselle ut non calcitres I will by abstinence keep this Asse for kicking and our Henry the second being inclined to incontinency prayed to God that he might rather have a constant weak body than so sâ—rong lusts this is that which carrieth the penitent to wreak his quarrel on the occasion and instruments of their impiety Exod. 38.8 as the daughters of Israel in dedicating their looking glasses by which they had offended unto the service of the Temple and as did the Ephesians burn their books before all men Act. 19.19 as holy Cranmer thrust his right hand which subscribed his recantation first into the fire revengefully crying out This unworthy right hand as long as he could speak and this revenge leads them to satisfaction for offences done either by publick confession unto open shame or ready restitution as Zacheus threefold to the injury done as penitent Bradford that parted with his whole estate to satisfie the wrong done by one dash of his pen when a servant so that revenge worketh all the disgrace dishonour disadvantage and destruction that is possible against sin thus then you have here the Notes and Characters of Repentance laid down by the Apostle the best looking glasse that can be by which to dresse your penitent souls Let it be to every of us a Use of Examination and clearly convince us that if we be strangers to sorrow or our sorrow be to the world not towards God godly sorrow we have not repented never let us think of celebrating a celestial Passeover without these soure herbs Again if under our sorrow we continue carelesse of required duty clamorous by continued guilt on the conscience fearless of common danger and deseâ—ved misery by the increase of sin foolishly pitiful towards our lusts to be rebuked with rage faint in our desires to be rid of sin luke-warme in our work of mortification or indulgent to our lusts not str king home whilst we smite at sinne we are not the Subjects of true Gospel-Repentance for these must alwayes accompany it Having laid before you the Characters of true Repentance I shall proceed very briefly to propound the fourth and last General head to be considered viz. The Next way and meanes to gain Repentance And herein I shall not insist 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 some special directions which you must observe and carefully practice if ever you will obtain Repentance As 1. Help to repentance First Sit with care constancy and conscience 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 Baptist nay of Jesus Christ himself and his Apostles the Ministers of the Word are the Embassadours of Reconciliation and so Preachers of repentance hearing is prescribed of God the way to happinesse Isa 55.2 Heare and your soul shall live The Preaching of the Word is the power of God to salvation so long as God continueth the Word to a people they are in a possibility of repentance but where the vision failes the people perish Prov. 29.19 If ever God bring the Jews to Repentance it will be by the Preaching of the Gospel the lifting up of the root of Jesse as an ensign Isa 11.11 God sealeth up under impenitency by the withdrawing of his Word the removing of the Candlestick of the Gospel is the saddest doom can be denounced Rev. 2.5 Refusing to heare is the great reason of impenitency Psal 81.11 my people would not hearken is Gods complaint and We will not heare the language of the obstinate Jer. 6.17 Rejection of the Word pulling away the shoulder and stopping the eare the property of an hard heart Zach. 7.12 never did Foelix faile so much as when trembling at Pauls Preaching he sends him away and would heare no more of that matter nor did the Jews fall under final Apostacy untill they put the Gospel away from them the very Heathen concludes Repentance to be the result of audience and attention Invidus Iracundus iners vinosus amator Horace in Epist 2. Nemo adeo ferus est qui non mitescere possit Si modò culturae patientem accommodat aurem There is no prophanesse but it is curable by patient audience As ever you will repent hear the Word attend unto instruction abide the heart-shaking convictions of the word if you sleight the Ministry of the Word the sound of the Trumpet the call of the Gospel you are sealed up under impenitency the very cry of the Gospel-call to Repentance is Let him that hath eares hear Secondly Study the nature of God 2. Help to repentance God must be the object of Repentance we must sorrow towards God return to God it is a great inducement therefore to know God ignorance of God is the mother of impenitency the times of impenitency 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 darkened being alienated from the life of God by the ignorance which is in them because of the blindnesse of their heart Ephes 4.17 18. Ignorance of God was the very principle of Israels persistence and progresse in sin They proceed from evil to evil but know not me saith the Lord Jer. 9.3 6. The devil labours to keep all light out of mans soul that so he may sleep in sin and be locked up in impenitency he hinders the
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 shortly to be tryed for our souls while others are thinking how they may grow rich let us bethink our selves how we may abide the day of Christs coming The serious thoughts of judgement would be 1. A Curben-bit to sinne am I stealing the forbidden fruit and the Assizes so neare 2. A spur to holinesse * Nihil est quod magis proficiat ad vitam honestam c. Amb. 1 Pet. 3.10 But the day of the Lord will come as a Thief in the night seeing then all these things shall be dissolved what manner of Persons ought ye to be in all Holy Conversation 2. Branch 2. Branch Let us solemnly prepare our selves for this last and great Trial that is by setting up a judgement-seat in our own souls let us begin a private Sessions before the Assizes it is wisdome to bring our souls first to tryal Lam. 3.40 Let us search and try our wayes let us judge our selves according to the Rule of the Word and let conscience bring in the Verdict The Word of God gives several Characters of a man that shall be absolved at the day of judgement and is sure to go to Heaven Character 1 1. Character is humility Job 22.29 The Lord will save the humble person Now let conscience bring in the Verdict Christian art thou humble not only humbled but humble dost thou esteem others better than thy self Phil. 2.3 dost thou cover thy duties with the vail of Humility as Moses put a vail on his face when it shined if conscience brings in this Verdict thou art sure to be acquitted at the last day Character 2 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 * Aug. radix omnium virtutum the root of all the graces Doth conscience witness this for you are you perfum'd with this sweet spice of love do you delight in those who have the Image of God do you reverence their graces do you bear with their infirmities do you love to see Christs picture in a Saint though hung in never so poor a frame this is a good sign that thou shalt pass for currant at the day of judgement Character 3 3. Character a penitential frame of heart Acts 11.18 Repentance unto life Repentance unravels sin and makes it not to be Jerem. 50.20 In those dayes the iniquity of Israel shall be sought for and there shall be none A great ball of Snow is melted and washed away with the rain great sinnes are washed away by holy tears Now can conscience bring in the evidence for thee dost thou tune the penitential string thou that hast sinn'd with Peter dost thou weep with Peter * Qui secutus es Petrum errantem sequere poenitentem Ambros and do thy tears drop from the eye of faith this is a blessed sign thou art judgement-proof and that when thy iniquities shall be sought for at the last day they shall not be found Character 4 4. Character Equity in our dealings Psa 24.3 4. Who shall ascend into the hill of the Lord mundus volis he that hath clean hands Injustice doth sully and defile the hand what saith conscience is thy hand clean it is a vain thâ—ng to hold the Bible in one hand and false weights in the other Beloved if conscience upon a Scripture-trial give in the verdict for us it is a blessed sign that we shall lift up our heads with boldnesse at the last day Conscience is Gods eccho in the soul the voice of conscience is the voice of God and if conscience upon an impartial trial doth acquit us God will acquit us 1 John 3.21 If our heart condemn us not 1 John 3.21 then have we confidence towards God If we are absolved in the lower Court of conscience we are sure to be absolved at the last day in the High Court of Justice It were a sweet thing for a Christian thus to bring himself to a Trial. Seneca tells us of a Romane who every day ca led himself to account quod malum sanasti what infirmity is healed wherein art thou grown better then he would lie down at night with these words O quam gratus sonnus O how sweet and refreshing is my sleep to me Use 4 Use 4. Here is a fountaine of Consolation opened to a believer and that in three Cases Consolation In case of 1. Discouraging fear 2. Weaknesse of grace 3. Censures of the world Case 1 First Here is comfort in case of discouraging fear Oh saith a believer I fear my grace is not armour of proof I fear the cause will go against me at the last day Indeed so it would if thou wert out of Christ but as in our Law-Courts the Client hath his Atturney or Advocate to plead for him so every believer by virtue of the interest hath Christ to plead his Cause for him 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous 1 John 2.1 What though Satan be the accuser if Christ be the Advocate Christ never lost any Cause he pleaded nay his very pleading alters the nature of the cause Christ will show the debt-book crossed with his own blood and it is no matter what is charged if all be discharged here 's a Believers Comfort his Judge will be his Advocate Case 2 Secondly Here is comfort in regard of weaknesse of grace a Christian seeing his grace so desective is ready to be discouraged but at the day of judgement if Christ finde but a dram of sincerity it shall be accepted if thine be true gold though it may be light Christ will put his merits into the Scales and make it passe currant he that hath no sinne of allowance shall have graines of allowance I may allude to that Amos 9.9 Ne lapillus in terram yet shall not the least grain fall to the earth He that hath but a grain of grace not the least grain shall fall to Hell Case 3 Thirdly it is comfort in case of Censures and slanders the Saints go here through strange reports 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.8 John Baptists Head in a Charger is a common dish now adayes 't is ordinary to bring in a Saint Beheaded of his good name but at the day of judgement Christ will unload his people of all their injuries he will vindicate them from all their calumnies Christ will be the Saints Compurgator he at that day will present his Church sine macula ruga * Eph. 5.27 not having spot or wrinkle OF HELL MATTH 25.41 Then shall he say also unto them on the left hand Depart from me ye Cursed into everlasting fire prepared for the Divel and his Angels IF any in the broad
John 15.4 5. Oh! let 's then labour to see and be truly sorrowful for all our sins and pray Lord Turn thou us Jer. 31.18 and we shall be turned from all our sins and accept of a whole Christ for our only Lord and Saviour oh sith we cannot wash our hands in innocency le ts be washing them daily in the tears of true penitency let 's go to the Fountain open'd to wash in for sin Zâ—ch 13.1 Isa 30. ult Rev. 20.10.14 15.21.8 and for uncleanness that we may not be cast into the River and Lake of fire and brimstone Oh! let 's now bathe our souls in the blood of Christ that everlasting burnings may not hereafter seize upon us Hence Learn 3. Not to blame Gospel-Ministers for preaching of terrors hereby they would stave us off from running head-long into Hell and bring us to repentance that we may not be cast into that prison where there is no place for repentance 2 Cor. 5.11 Knowing the terrors of the Lord we perswade men in love to their precious souls we are bound being assured we must give an account to awake our hearers Hebr. 13.17 lest they forget God and be turned into hell we dare not betray your pretious souls to gratifie you at present Psal 9.17 and indulge you in your sins as the Apostle says We must not for meat destroy the work of God Rom. 14.15.20 for preferment favour or respect from you at present we dare not suffer your immortal souls to perish without warning oh friends be not angry with us the Embassadours of Jesus Christ when we see any of you hastning down the broad way which leads to Hell as sure as we are here now if we then cry fire fire to bring you back You have no more reason to think us your enemies for this warning of you and telling you the truth in love Gal. 4.16 than any of your children have to think the most dear and tender Parents amongst you were their enemies when seeing them through carelessnesse ready to fall into fire or water they should cry out oh take heed Children or you are irrecoverably lost Learn 4. Not to grudge sinners their portion in this World Davids advice should be our practice enforced from this very Doctrine viz. Not to fret our selves at evil doers nor to be envious against the workers of iniquity Psal 37.1 2. 9.17 Prov. 24.20 for they shall soon be cut down as the grasse they shall be turned into Hell their foolish prosperity will destroy them their candle shall be put out and that in a snuff which will never cease stinking why then should we be offended at their prosperity here who are reserved to an extremity and eternity of torment hereafter Mal. 3.15 it is a grosse mistake to call the proud happy or to think the godly most miserable 1 Cor. 15.13.19 because they are here sometimes a little under a cloud The Psalmist was tempted to it but the knowledge of this Doctrine in the Sanctuary Ps 73.3.18 19 did soon rectifie his judgement and made him conclude that God had set them in slippery places to be cast down into destruction Job 20.6 7. and utterly consumed with terrors and perish for ever we had more need to pity than repine at our wicked Neighbours Mat. 19.24 with Luke 16.25 having their good things here when we consider how hard a matter 't is to have good things here with Dives and with Lazarus too hereafter in Abrahams bosome Learn 5. Lastly To admire and be greatly affected with the superlative love of Christ in undergoing that punishment in our stead if we will receive him for our Lord and Saviour which will be extream and eternal torment to all that do refuse him And if he be Judge Mat. 10.14.15 39 40. they who receive not his Embassadors in his Name are of that number Oh! who would not then kiss the Son that believe the wrath of God will inflict these eternal torments Oh! Christians such I wish we may a l be in deed and truth let 's bless and kisse this blessed Son of God that bare for us this insupportable wrath Psal 2.12 1 Thes 1.10 Colos 2.15 Hosea 13.14 1 Cor. 15.54 55. Mat. 23.14 Hebr. 2.3 Gal. 3.13 Hebr. 2.9 even Jesus which delivered us from the wrath to come and triumphed over principalities and over tho Grave and Hell the greatnesse of the damnation we are exposed to by nature doth greaten the salvation purchased by grace Oh! blessed Jesus thou wast cursed here and tasted'st the death that was accursed even this in thy sentence Isa 53.5 7 8. Rom. 8.1 Mark 3.29 with Heb. 6.2 5.9 Acts 2.24 Psal 116 3. John 8.51 thou wast bruised afflicted and broken of God for us but thou was taken from Prison and from judgement and everlasting condemnation for it was not possiâ—le that Thou shouldst be holden of any pains so that though every Believer shall see a Temporal yet shall he never see Eternal Death but inherit Eternal Life OF HEAVEN MATTH 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world THE Description of Heaven is a work fitter for an Aaron the High Priest of the Most High when upon Mount Hor he is stripping himself of the vile body of sin or for a Moses when on the top of Nebo after a Pisgah prospect * Deut. 34.5 as the Jews comment he died at the * Cant. 1.2 kiss of God refunding that * Gen. 2.7 breath of life and expiring his soul into the bosome of God Nay more fit to be described by a pen taken from the Wing of a Cherubim than the stammering tongue of any mortal man For whoever attempts to speak of an heavenly state while himself is on earth his discourses of that must needs be like the dark dreams and imaginations of a child concerning the affaires of this world while it self is yet swadled and cradled in the womb Yet discourses of Heaven were never more seasonable upon earth When * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Laer. Anaxagoras was accused as not studying Politicks for his Countryes good he replied I have a very great care of my Country pointing up to heaven if ever Christians had cause to make all honest haste to heaven 't is in a sinful and a perverse generation when the waters cover the earth whether should a Dove-like soul fly but to the Ark of God when Gods judgements and his Avengers 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 soon the members of Christs body in conformity to their Head may be called to sweat drops of blood 't is wisdom for us with our bitter hearbs to keep the Passover and to think on that * Luke 22.12 large upper Roome wherein we may be Feasted
delighting in flowers and their Tulipomania dreame of such a Paradise A silly Countrey Woman coming upon the Exchange was so amazed at the view that she fell down and said She had oft heard of Heaven but never was in it before The voluptuous Epicure will have his a Poetical Heaven of Nectar and Ambrosia the ambitious an Heaven of honours and Gallantry But holy Abraham passed all these by * Heb. 11.10 looking for a City that had foundations The Kingdomes of the world want legs and foundations to stand upon and while men dream of such Paradises they do but build Castles in the ayre without any basis but imagination But look you for the new Heavens Isa 65.17 wherein dwells Righetousness get a Copy of grace in your hearts out of Scripture-Records the Court-Roles of Heaven and then you have * 1 Tim. 6.19 laid hold upon eternal life 'T is easie to be a Saint of the earth a State-Saint a designing Saint nay a Church-Saint but it must be a heavenly Saint one truly holy that is * Col. 1.12 meet to be partaker of the Inheritance of the Saints in light Examine therefore what Authority and entertainment have the most searching truths and cutting Providences of God with you what spiritual wickednesse that never hurt your body Purie or Fame have you forsaken for Christ This sincere beauty of holinesse â—s able to make you Ornaments even to heaven it self 4. Is this Kingdome prepared for those that are Blessed of the Father Oh then labour to obtain your Fathers blessing though * Heb. 12.17 you seek it with teares Now the Father sayes Blessed are the pure the poor in heart the merciful they that pray for them which persecute them be careful not only * Mat. 25.4 to have oyle in your Lamps grace in your hearts but get your * Ver. 7. Lamps trimmed be upon your Watch * Ver. 13. for you know not what houre your Master comes Look how you improve your Talents what good you do in the world Remember it runnes thus in the last account I was an hungry you fed me naked you cloathed me in Prison you visited me and * Mat. 16.27 every man 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 * Mat. 20.9 peny that comes in at the Eleventh houre viz. all that is essential unto happinesse yet * 1 Cor. 15.41 one Starre differs from another in glory Art thou therefore in Authority use it for God Art rich alas * Prov. 23.5 riches make themselves wings and fly away Up then and be doing good and make thy self wings of thy Wealth for Heaven by all charitable expressions there is no way to lay your treasure up in Heaven but by laying it out here no way to lend God any thing but by giving to the poor How will hopes of Preferment nourish Conformity Tully tells us A Prince is to be fed with glory and drawn to worthy acts by the allurement of Honour and Renown Did but Christians feed more upon the Heritage of Jacob Isa 58.14 and their Immortal hopes they would act more for their immortal honour such Meditations do as the Philosopher sayes of speculations * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eâ—â— immortalize men and make them spiritual ones indeed or as Ambrose phraseth it carry them upwards as Birds of Paradise * Volucris in Spiritu factus Exod. 19.4 all upon Eagles Wings to soare on high Fifthly Will Christ say Come ye blessed c. then here is an Io triumphe over all the World Let it look as grim as it will upon thee yet Christ will smile though it gnash its teeth upon thee yet Christ will open his lips and * Cant. 1.2 kiss thee with the kisses of his mouth Lapides loquitur though the world speak words as hard as stones about Stephens ears yet Christ will speak comfortably If the World say Go Get you hence yet Christ will say Come if that say Go ye Cursed Christ will say Come ye Blessed Though men say Go ye Cursed Generation who are hated of all men yet Christ will say Come ye blessed of my Father They say Turn out Christ will say Turn in they cry Away from houses and lands and wives and children and all for Christs sake yet be not discouraged poor heart for Christ will recompence thee a hundred fold and thou shalt have a Kingdome for thy Cottage And when they have done all this they rejoyce that their Plot hath taken effect for they designed your ruine long ago I but Christs thoughts of love run higher yet Come blessed soul inherit the Kingdome prepared for thee from the foundation of the World The World may thrust thee out with both hands Christ will receive thee with both arms When Cyrus gave one of his friends a kisse another a wedge of gold he that had the gold envied him that had the kisse as a greater expression of his favour what if thou hast not the onions of Egypt if thou have the Quails and Manna in the Wildernesse Psal 17.14 if thou beest a man of G ds hand if thou beest one of his heart there is small ground to complain Upon all if an Epicurus was the best of the Philosophers without an Elysium If a Platonick lecture of the immortality of the soul made another cast his life away that he might enter upon that state If an Aristotle upon Euripus banks being not able to resolve himself of the cause of its motion dissolved himself by casting himself into the streame saying If I cannot take thee take thou me when we have such a glory as eye hath not seen nor ear heard nor can it enter into the heart of man to conceive what God hath * 1 Cor. 2.9 prepared for those that love him how shamefulâ—y are we run a ground if we cannot have a kinde of * Phil. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 22.20 lust to be dissolved and when Christ holds this price in his hand and cryes Come ye blessed we do not answer Come Lord Jesus Come quickly THE Conclusion 2 TIM 1.13 Hold fast the form of sound words which thou hast heard of me in faith and love which is in Christ Jesus AT the beginning of this Moneths Exercise I entred upon this Text and then resolv'd the matter contained therein into these four Doctrinal Observations 1. Evangelical words are sound words Or All Gospel-truth is of an healing nature 2. It is of great use and advantage both for Ministers and private Christians to have the main Fundamental truths of the Gospel collected and methodized into certain Models and Platforms 3. Such Forms and Models are very carefully and faithfully to be