called another Comforter now he who is distinguished from the Father and the Sonne in the manner as to be called another comforter is either distinguished in regard of his essence or in regard of his personal subsistence not in regard of his essence for then he would be another God and therefore he is another in regard of his personal subsistence 4. You have a clear proof for this doctrine in the words of the Text There are three that bear record in heaven the Father the Word and the holy Ghost and these three are one and to that purpose consider 1. You have mention here of three witnesses now three witnesses are three persons 2. The Word and holy Ghost are conjoyned in their Testimony with the Father which is not competible to any creature and lest we should doubt of this it is expresly said even by Saint John himself to be the witnesse of God Verse 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son and concerning Christ it is said that he is the true God ver 20. This is the true God and eternal life let the Socinian shew me where any creature is called the true God Concerning the Spirit also in this Chapter it is said ver 6. that he is truth it self It is the Spirit that beareth Witnesse because the Spirit is Truth 3. If there be three witnesses whereof every one of them is God the one not the other and yet not many Gods but one true God the point is clear there are three distinct persons subsisting in one divine essence or which is all one there are three persons and one God 3. I am to speak something to the distinction of these three persons though they cannot be divided yet they may be they are distinguished many things in nature may be distinguished which cannot be divided for instance the cold and the moisture which is in the water may be distinguished but they cannot be divided Now that those three persons are distinguished appears 1. By what hath been already said the Father is not the Son nor the Son the Father nor the holy Ghost the Father or the Son 2. By the words of the Text here are three heavenly witnesses produced to prove that the Lord Jesus Christ is the Son of God namely the Father the Word and the holy Ghost now one and the same person although he hath a thousand names cannot passe for three witnesses upon any faire or reasonable account whatever you may be sure that God reckons right and he sayes John 8.13 Father Sonne and holy Ghost to be three witnesses there are three that bear record in heaven so in Saint Johns Gospel the Pharisees charge our Saviour that he bare record of himself say they thou bearest record of thy self thy record is not true now mark what Christ replies ver 17 18. It is written in your Law Ver. 17 18. that the Testimony of two men is true I am one that bear witnesse of my self and the Father that sent me beareth witness of me where you have our Saviour citing the Law concerning the validity of a Testimony given by two witnesses and then he reckons his Father for one witnesse and himself for another 4. I shall speak a few words to the order of these divine persons in order of subsistence the Father is before the Son and the Son before the holy Ghost The Father the first person in the Trinity hath foundation of personal subsistence in himself the Sonne the second person the foundation of personal subsistence from the Father the holy Ghost the third person hath foundation of personal subsistence from the Father and the Sonne Now although one person be before the other in regard of order yet they are all equal in regard of time Majesty glory essence this I conceive to be the reason why in the Scripture sometimes you have the Sonne placed before the Father as 2 Cor. 13.14 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Gal. 1.1 So Gal. 1.1 Paul an Apostle not of men neither by men but by Jesus Christ and God the Father who raised him from the dead Sometimes the holy Ghost is placed before the Father as Eph. 2.18 Through him we have an accesse by one Spirit unto the Father Eph. 2.18 Rev. 1.4 5. Sometimes before Jesus Christ Rev. 1.4 5. John to the seven Churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven Spirits which are before the Throne by the seven Spirits there is meant the holy Ghost and from Jesus Christ who is the faithful witnesse c. The consideration of this caused that rule amongst our Divines ab ordine verborum nulla est argumentatio there is no argument to be urged from the order of words Now this shews that although one person be before another in regard of relation and order of subsistence yet all are equal one with another in regard of essence And therefore beware lest you derogate the least jota or tittle of glory or Majesty from any of the three persons As in nature a small matter as to the body may be a great matter as to the beauty of the body cut but the haire from the eye brow how disfigured will all the face look If you take away never so little of that honour and glory which is due to any of the divine Persons you do what in you lies to blot to stain to disfigure the faire and beautiful face of the blessed Trinity 5. I am to enquire whether the mystery of the Trinity may be found out by the light of nature Resol There are two things in the general that I would say in answer to this question 1. That the light of nature without divine Revelation cannot discover it 2. That the light of nature after divine Revelation cannot oppose it 1. That the light of nature without divine Revelation cannot discover it and for that purpose take into your thoughts these following considerations 1. If that which concerns the worship of God cannot be found out by the light of nature much lesse that which concerns Gods nature essence or subsistence but the Antecedent is certainly true For 1. As for the part of the worship and service of God which is instituted and ceremonial it is impossible that it should be found out by the light of nature for instance what man could divine that the Tree of life should be a Sacrament to Adam in Paradise How comes the Church to understand what creatures were clean what were unclean that the Priesthood was setled in the Tribe of Levi and not in the Tribe of Simeon or the Trible of Judah certainly these lessons were not learned by the candle-light of nature 2.
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
THE Morning Exercise METHODIZED Or certain chief HEADS and POINTS OF THE CHRISTIAN RELIGION Opened and Improved in divers SERMONS BY SEVERAL Ministers OF THE CITY OF LONDON In the Monthly Course of the MORNING EXERCISE at GILES in the Fields MAY 1659. Eccles 12.11 The words of the wise are as goads and as nails fastened by the Masters of Assemblies which are given from one shepheard LONDON Printed by E. M. for Ralph Smith at the sign of the Bible in Cornhil near the Royal Exchange 1660. To the Right Honourable CHARLES Earle of WARWICK NICHOLAS Earle of SCARSDALE PHILIP Lord WHARTON JOHN GLYN late Lord Chief Justice of ENGLAND Sir JOHN BROWNLOW Baronet And to the Right Worshipful JOHN CREW Esq GILES HUNGERFORD Esq JOHN PIT Esq THOMAS ROBINSON Esq And to the rest of the Nobility Gentry and others the Inhabitants of Giles in the Fields Grace Mercy and Peace from God the Father and our Lord Jesus Christ Right Honourable and Beloved IT is no small advantage to the holy life to begin the day with God The Saints are wont to leave their hearts with him over night that they may find them with him in the Morning when I awake I am still with thee saith holy David Psal 139.18 Before earthly things break in upon us and we receive impressions from abroad 't is good to season the heart with thoughts of God and to consecrate the Early and Virgin operations of the mind before they are prostituted to baser objects When the world gets the start of Religion in the Morning it can hardly overtake it all the day and so the heart is habituated to vanity all the day long but when we begin with God we take him along with us to all the businesses and comforts of the day which being seasoned with his love and fear are the more sweet and savory to us If there were no other benefit of the Morning Exercise than to be an help to us in this setting the mind on work upon holy things before it receive taint from the world and the distraction of our ordinary affairs it should upon that account be a very welcome guest to our dwellings But there are other benefits not a few that do attend it wherever it goes namely that it hath become an happy occasion through Gods blessing of manifesting the Unity and Brotherly accord of the Ministers of this City whilest by their mutual labours they strengthen one anothers hands in the Lords work and by a joynt testimony confirm those truths which each one apart dispenceth to his own Auditory for in the mouth of two or three Witnesses shall every word be established 2 Cor. 13.1 Besides that by the course which this Exercise hath hitherto held each Auditory cometh to have a taste of the several gifts which one and the same Spirit dispenseth for the use of edifying and this not without some conformity to the antient pattern Other fruits and advantages of the Morning Exercise see in the Introduction Serm. 1. towards the end where the several Congregations of the same City were not plures Ecclesiae Collaterales divers Sister-Churches but one and the same Church meeting by parts in several places fed and supplied by Officers in common who by turns in each place dispenced the word to them having their Government in common Now this Morning Exercise hath the Lord once and again sent amongst you there is a Providence that goeth along with Ordinances the journeys of the Apostles were directed by the Spirit as well as their doctrines Acts 16.7 The course of this Exercise though it hath been ordered by mans choice yet not without Gods direction To you is this word of Salvation sent saith holy Paul Acts 13.26 not come or brought but SENT and that as a message from our heavenly Father without whose providnece a Sparrow falleth not to the ground Now it concerneth you to see what use you will make of it Sermons dye not with the breath in which they were uttered If the dust of the Preachers feet bear witnesse against the despisers of the Gospel their Sermons much more Matth. 10.14 15. Wherever the Word is preached 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a testimony how for a testimony either to them Matth. 24.14 or against them Mark 13.9 God keepeth exact account or reckoning what means and advantages each place or people have enjoyed Three years have I come seeking fruit Luke 13.7 alluding to the three years of his own Ministry which then were fully elapsed This SECOND Miracle did Jesus in Canaan of Galilee John 4.54 He taketh notice of a first and a second so 2 Pet. 3.1 This SECOND Epistle write I unto you and Jer. 25.3 These THREE AND TWENTY years have I spoken the Word of the Lord rising early c. You see God keeps a Memorial how many years the Gospel hath been amongst a people yea every day is upon account for so it is added even unto this day What pressing Exhortations you have had how many and how long you have enjoyed them all is upon the File therefore it concerneth you to see that all this be not without fruit and some notable good effect that your account may be with joy and not with grief and shame The rather I urge this because the Exercises of this Month have not been ordinary Morning Exercises but all the Arguments were picked and chosen as the Preacher sought to finde out acceptable words even words of truth Eccl. 12.10 and disposed into a certain order for the greater benefit It is observed that the Psalms of David that are alphabetically disposed are most exact in the composure so I hope I may say without offence these Sermons digested into a method are the more accurate with what perspicuity and strength they are managed as to the Doctrinal part and with what warmth and vigour as to the Application I cannot speak being strictly enjoyned silence by my Brethrens severe modesty but the World will judge and you I hope will evidence by your own growth in grace and the knowledge of our Lord Jesus Christ These Sermons which with so greedy attention you formerly heard with the hearing of the ear are now written for a memorial and that they may be subjected to your view and more deliberate consideration I say they are written not only for the Churches use but yours in special and oh that they may be written upon your hearts engraven there with a durable Character such as shall never be defaced Honourable and Beloved I hope I need not presse any of you to get these books into your houses I can easily presume it of the abler sort amongst you and would earnestly presse it upon the meanest even the servants in your Families that they would abate not only of superfluous expences but deny themselves somewhat even of their ordinary conveniences to purchase these Sermons which if the Ministry should fail a judgement which England was never in such danger
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
where there is the same will there is the same nature indeed with men it is the same specifical nature not numerical because there is but one God only therefore here it must be the same numerical nature Observ The doctrine I would speak more fully to is the doctrine of the Trinity or that there are three persons in the divine essence In the prosecution of this point I shall by Gods assistance observe this method 1. I shall speak something to the notion of a Divine person 2. I shall shew you that these are three persons in the Divine essence 3. I shall speak somethiâ—g to the distinction of those pers s. 4. I shâ—ll speak to the order of these persons 5. I shall enquire wheâ—her the mystery of the Trinity may be found out by the light of nature 6. The Use and Application 1. I shall speak something to the notion of a divine person what a divine person is or wherein it consists Resol 1. Negatively a divine person in the precise notion of it is not a being or singularis substantia persona natura singularis clare distinguitur there is a clear difference between person and nature as you may perceive by these following considerations 1. Our Lord Jesus Christ assumed the nature of man and yet not the person of men 2. Those things which may really be separated are not the same but that personality may be separated from nature appears by the foregoing instance 3. If a person were a being it must either be finite or infinite if finite then something finite would be in God if infinite then there would be three infinites in God or which is all one there would be three Gods now Deum trinum asserimus Deum triplicem negamus 2. Positively a person is modus rei the manner of a being and a divine person is modus divinae essentiae the divine essence modificated or the divine essences considered three manner of wayes for iâ—stance consider the divine essence as the fountain or principle of deity so it is the first person consider it as streaming forth from the Faâ—her so it is the second person consider it as breathed forth by Father and Son and so it is the third person I said before that the Father is the fountain or principle of deity now this must warily be understood I do not say the Father is the cause of deity but the principle there is a wide difference between p incipium causam a principle and a cause Omnis causa est prâ—ncipium sed omne principium non est causa the cause of a thing may be called its beginning but the beginning of a thing is not necessarily its cause the beginning of a line is not the cause of it But to return where we were a divine person is modus divinae essentiae the divine essence modificated the divine essence considered three manner of wayes now the manner of a thing is neither ens nor nihil it is neither a thing nor yet nothing for instance the folding of my hands is not ens for then I should be a Creatour and make something nor is it plainly nothing for there is difference between my hands folded and my hands expanded Now we use the word person because it notes the subsistence of the most excellent kind of being and hath more in it than subsistence hath we say a beast doth subsist but it is absurd to say a beast hath personality because a person notes an understanding subsistent Heb. 1.3 besides the word person is attributed to God in the Scripture in the Epistle to the Hebrews you finde these words made use of by the Apostle concerning Christ the brightnesse of his glory and the expresse Image of his person 2. I am to shew you that there are three persons in the divine essence and that from Scriptures both in the Old Testament and in the New 1. By Scriptures in the Old Testament to that purpose take into your thoughts these particulars 1. A plurality of persons may be proved by that Scripture Gen. 1.26 Gen. 1.26 where God speaks of himself in the plural number Let us make man in our Image this notes more persons in the Godhead than one 't is true something is urged by way of Objection Object 1. God speaks by way of Apostrophe unto the Angels that they should bear witnesse of the works of Creation it is usual in Scripture for God to speak to the creatures as in the Prophecy of Isaiah Isa 1.3 Hear oh heavens and give ear oh earth for the Lord hath spoken Resol 1. Although God is sometimes brought in in the Scripture speaking unto the creature yet it is impossible that this Scripture should be expounded after this manner For 1. Those unto whom God speaks were companions with him in the work of Creation Let us make man after our Image now God did not make use of Angels as instruments in the work of Creation not indeed could he so doe For 1. Every instrument must have subject matter to work upon but Creation doth nor presuppose a subject but make it 2. Every instrument must have time to work in but Creation is in an instant and therefore when we read that God created the world by Jesus Christ as in the Epistle to the Hebrews Heb. 1.2 by whom speaking of Christ he made the world this particle per or by non est nota instrumenti sed nota ordinis notes not instrumentality but the order amongst the divine persons for as there is an order in regard of themselves so in regard of their operations operari sequitur esse and hence it is that although we read that God the Father made the world by Jesus Christ yet we do not read that Jesus Christ made the world by the Father 2. God speaketh unto those persons after whose image man was to be made Let us make man after our image now man was not to be made after the image of Angels but the image of God himself Ob ect 2. God speaks more magnatum or more pincipium after the manner of great ones who speak in the plural number Resol 1. If God speaks more magnatum after the manner of great ones why doth he not alwayes or at least frequently speak after this manner you will find God speaking in Scripture for the most part in the singular number even in this very book of Genesis Behold Gen. 6.17 Gen. 9.9 Gen. 15.1 Gen. 17.1 I even I do bring a flood of waters upon the earth Behold I even I establish my Covenant with you Fear not Abraham saith God I am thy shield and thy exceeding great reward and elsewhere I am the Almighty God walk before me and be thou perfect 2. If God speaks in the plural number after the manner of great ones then certainly he would speak after this manner when he discovers most of his royalty and power and Majesty as he did at the
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
kept 4. Faith and Love are as it were the two hands whereby we may hold fast Gospel-truth I fingled out the second of these Doctrines to be the subject of that first introductive Sermon which fell to my lot in the course of this morning Exercise I shall now for the CONCLVSION of this Service make choice of the third Doctrine Scil. Such Forms and Collections of the special Heads of Gospel-Doctrine are to be kept and observed with all care and diligence The other two Doctrines namely the first and last may be usefull some where or other in the managing of the present Truth which is That Forms and Models of Gospel-Truths are carefully to be kept c. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath both significations in it scil to Have and to hold to get such Models and to keep them when we have them Our English word implyeth the first and expresseth the second Hold fast i. e. first have them and then let them not go when you have them And the word in the next verse expounds this to the same sense both in the Greek and in the English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodi keep keep as in safe Custody as under Lock and Key That good thing which was commtited to thee what was that Some extend it to his whole Evangelical MINISTERY which was committed to Timothy with the gifts and graces conferr'd therewith by Divine Ordination Others restrain it to the form of sound Doctrine in my Text which Timothy had received either by word of mouth or in scriptis from Saint Paul whichsoever or both as he must have it so he must preserve it safe and sound Hold fast keep c. Thus in the Old Testament the Kings and Princes of Israel must get a Copy of the Law of God and when they have it they must keep it and keep close to it Deut. 17.18 19 20. for First He must write him a Copy of the Law in a book And then it must be WITH HIM and he shall READ therein all the dayes of his life The good King Hezekiah caused his Secretaries to make a Transcript of Solomons Proverbs a bundle or Model of Divine Aphorismes both for knowledge and practice These are also the Proverbs of Solomâ—n which the men of Hezekiah King of Judah copied out Prov. 25.1 These were to be laid up safe as a sacred depositum and carefully preserved for the publique use and service of the Church The Jews Phylacteries mentioned by our Saviour Matth. 23.5 were in their first institution of the same nature that is to say The Hebrews call them Totaphoth the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conservatoria quibus memoria legis conservabatur certain Memorials appointed of God by the help whereof they might have the Law of God alwayes in their mindes and memories which the pride of the Scribes and Pharisees not contented with the command of God had enlarged into broad scrolls of parchment upon which were written certain abridgments of the Law which they wore over and above Gods institution about their arms and necks and heads which practice of theirs although a superstitious addition to the Divine appointment yet it held forth Gods design which was the having and preserving Models of divine principles both for knowledge and practice It is the express command of God in the close of all the Prophets in the Old Testament Remember the Law of Moses which I commanded him in Horeb for all Israel Mal. 2.2 with the Statutes and Judgments Though Gospel times were drawing nigh yet the Law of Moses must not be forgotten but must be kept exact and entire as an eternal rule of righteousness In the New Testament the frequent repetition of those words of command HOLD 2 Thes 2.15 Heb. 3.14 HOLD FAST 1 Thes 5.21 2 Tim. 1.13 Heb. 3.16 Heb. 4.23 Rev. 2.25 and 3.11 KEEP 1 Cor. 11.2 and 15.2 1 Tim. 6.20 2 Tim. 1.14 Rev. 1.3 and 22.9 CONTINUE Joh. 8.31 Acts 14.22 Gal. 2.9 Col. 1.23 1 Tim. 4.16 2 Tim. 3.14 ABIDE Joh. 15.7 1 Joh. 2.14 24. 2 Ioh. 9. These I say and other of like nature all of them relating to Gospel-doctrine either in general or in some of the special forms and Models thereof give sufficient testimony to the Point in hand For further proof whereof I shall need to add no other Grounds or Reasons then what we made use of to the Confirmation of the first Doctrine Those very Considerations which commended to us the having of such Collections and Models of Gospel-truths do commend also the keeping and holding of them fast as a sacred treasure The end of having is keeping and the end of keeping is using we cannot use unlesse we keep and we cannot keep unless we have The Reasons therefore why we should get such Models of Evangelical Truths will sufficiently evidence the necessity of holding them fast All then that I shall do in the prosecution of the Doctrine shall be to shew you HOW or in what RESPECTS such Collections or Forms of Doctrine are to be HELD FAST Now the Rules and Directions for the keeping of them are to be suited to the several Orders and Sorts of Persons concerned in this great Trust and Depositum And they are of three Ranks and Conditions Scil. Rulers and Magistrates Ministers Christians of a more private rank relation suitable to each Station and Capacity must the Rule be Magistrates concerned in this charge First Rulers and Magistrates they are to hold fast such forms of sound words 1. Rulers and Magistrates they are to keep these Models and Platforms of Fundamental Truth and that for thee Reasons 1. For a test of the publick Ministry 1. That there may be a certain test for the publick Ministery that so they may know whom they ought to encourage with their countenance and maintenance as it was Hezekiahs praise that he spake comfortably to all the Levites that taught the good knowledge of the Lord 2 Chron. 30.22 Certainly Magistrates are to take notice what kind of Doctrine is preached in their Dominions for they are bidden to be wise and to be instructed Psal 2.10 which importeth more than a bare negative act that they should take heed only they do not oppose Christs Doctrine but something positive that they should protect and countenance it The Magistrate has a great trust as to sacred things for which he is responsible to God and many wayes may he offend in the not discharging of it as by opposing the truth by tolerating Errors and which is a higher degree by countenancing those that broach them to tolerate false Doctrines is a sin but to share out his respects equally to the Heterodox and Orthodox is a greater much more when the Heterodox are only countenanced and those that preach the good word of the Lord in the Land are burdened with reproaches and all manner of contempt Certainly the least that can
swadling band for it and brake up for it my decreed place and set barres and doores and said Hitherto shalt thou come and no farther and here shall thy proud waves be stayed Besides its extent is no lesse worthy of admiration it washes the four parts of the world and so it is the bond of the Universe by which the most distant Nations are united the medium of commerce and Trade which brings great delight and advantage to men by it the commodities which are peculiar to several Countryes are made common to all thus may we trace the evident prints of a Deity in the very waters if we change the scene and view the earth we may perceive clear signes of a Divine providence If we consider its position it hangs in the midst of the ayre that it may be a convenient habitation for us or its stability the ayre its self is not able to beare up a feather yet the earth remains in it fixt and unshaken notwithstanding the stormes and tempests which continually beat upon it from hence we must conclude an invisible but powerful hand supports it 't is reckoned amongst the Magnalia Dei Job 38.4 6. Where wast thou when I laid the foundations of the earth whereupon a e the foundations thereof fastened or who hath laid the Corner-stone thereof Moreover the various disposition of its parts the Mountaines the Valleys I might instance in its productions in plants their roots whereby they draw their nourishment the firmness of their stalk by which they are defended against the violence of winds the expansion of their leaves by which they receive the dew of heaven or in fruits which are produc'd answerable to the difference of seasons those which are cold and moyst to allay our heat in summer and those which are of a firmer consistency in Autumn that they may serve the delight and use of man in winter from whence the notice of a Deity is afforded to us the Rivers which are as the veins which convey nourishment to this great body all intimate there is a God Thus if we behold the excellent order of the parts of the World their mutual correspondence for their several ends the heavens give light the aire breath the earth habitation the sea commerce The World is stiled by Sa in Basil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the School of rational spirits wherein they are instructed in the knowledge of God we must break forth There is a God and this is his work but how few are there who read the Name of God which is indelibly printed on the frame of nature who see the excellency of the cause in the effect who contemplate all things in God and God in all things from our first infancy we are accustomed to these objects and the edge of our apprehensions is rebated the commonnesse of things takes away our esteem we rather admire things new than great the effects of Art than the marvails of nature as the continual view of a glittering object dazles the eye that it cannot see so by the daily presence of these wonders our minds are blunted we lose the quicknesse and freshnesse of our spirits I shall finish this Argument by reflecting upon man who is a short abridgement of the world the composure of his body the powers of his soul convince us of a wise Providence who but a God could unite such different substances an immaterial spirit with an earthly body who could distinguish so many parts assigne to them their forme scituation temperature with an absolute fitnesse for those uses to which they serve we must joyne with the Apostle Acts 17.27 28. The meer consideration of the least part of mans body opened the eyes of one of the most learned Atheists in the World Galen l. 3. de usu partium describing the use of our parts saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is not farre from every one of us we may finde him in the activity of our hands in the beauty of our eyes in the vivacity of all our senses in him we live move and have our being And to look inward who hath endued the soul with such distinct and admirable faculties The understanding which exercises an Empire on all things which compounds the most disagreeing and divides the most intimate which by the lowest effects ascends to the highest cause the Will which with such vigor pursues that which we esteem amiable and good and recoiles with aversation from that we judge pernicious and evil the Memory which preserves fresh and lively the pictures of those things which are committed to its charge Certainly after this consideration we must naturally assent there is a God who made us and not we our selves 3. We may argue there is a God from the operations of natural Agents for those ends which are not perceived by them Although in men there is a rational principle which discovers the goodnesse of the end and selects such means as are proper for the accomplishing of it and so their actions are the product of their judgement yet 't is impossible to conceive that the inferiour rank of creatures whose motions flow from meer instinct can guide themselves by any Counsel of their own Now all their operations are directed to their proper ends without any variation Si quid est quod efficiat ea quae homo licet ratione sit praeditus facere non posset id profecto est majus sortius sapientus homine Chrysippus in that order as exceeds the invention of man It is admirable to consider how brute creatures act for their preservation they are no sooner in the world but they presently flie from their enemies and make use either of that force or craft which they have to defend themselves they know that nourishment which is convenient to preserve them and those remedies which may restore them By what Counsel doth the Swallow observe the season of its passage in the beginning of Autumn it takes its flight to a warmer Climate and returns with the Sun again in the Spring By what fore-sight doth the Ant prepare its store in Summer to prevent that ensuing want which otherwise it would suffer in Winter Doth the Sun deliberate whether it shall rise and by diffusing its beams become the publick light of the World or doth a Fountain advise whether it shall stream forth in a fluent and liberal manner even the actions of men which are purely natural are done without their direction Nay natural bodies will part with their own property and crosse their own inclination for an universal good the aire a light and nimble body that does naturally ascend yet for a general good to prevent a breach in nature it will descend And those things which have a natural opposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotel l. de mundo yet constantly accord and joyne together to preserve the whole certainly then a Divine Spirit guides and directs them If we see an Army