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
any other grace as love that then would have been currant and have justified us as faith doth now Fifthly God justifieth in a proper sense two ways first 5. How God As a Legislator secondly as a Judge 1. As a Legislator enacting by his Soveraign Authority that sweet and gracious Law of the New Covenant by vertue of whose tenor every sinner that believes is justified from the guilt of sin from which he could not be justified by the Law of Moses Acts 13.38 9. This Law of justification by faith is Gods own act and deed the great Instrumentum pacis between God and man he hath proclaimed his Letters Patents the King of heaven and earth hath in the Gospel our Magna Charta given his Warrant under his own broad Seal that he that believeth shall not be condemned 2. As a Judge the God of heaven may in three respects be said to justifie a Believer First Forthwith upon his believing God owneth him secretly within himself as a person justified God esteems and approves of him as in that state unto which he hath by believing a title good in Law an indefeasible right a justified estate emergeth actually as soon as faith the Law-title thereunto emergeth as a necessary resultance by vertue of the tenor of the Gospel-Law which only justified vertually potentially and conditionally before every Believer in general but now actually absolutely and in particular it justifieth him as a Believer when he is so Secondly At the moment of dissolution God justifieth as the Judge of all the earth passing a private sentence and award unto everlasting life upon every believing soul Thirdly But eminently at the last day when the Ancient of days shall take the Throne and in open Court before the whole Creation by publick sentence for ever acquit and discharge Believers at that great and last Assizes 6. How Works Sixthly Shall I need to adde that Works are said to justifie us Jam. 2.4 because they justifie our faith or demonstrate before God and man and to our own consciences that our faith is not a dead and barren but a true and living one by its fruitfulness in well-doing 7. How the Spirit Seventhly But I must not forget lastly that the Spirit of God is said to justifie us 1 Cor. 6.11 and that two ways first directly by working faith in the heart which is one of the fruits of the Spirit Gal. 5.22 Now Causa causae est etiam causa causati the Spirit justifieth as it is the Author of the justifying grace Secondly reflexively The Divine Spirit clears up justification to a Believers conscience by discovering the truth of faith by working assurance and by sealing a Believer to the day of Redemption The Spirit it self beareth witnesse with our spirits that we are the children of God and if children then heirs c. Rom. 8.16 17. Thus I have at length done with my first Task the opening of the Point which finds it self summed up in this definition Justification is a judicial act of God as Law-giver and Judge of the world gracioussly discharging a Believer for the sake of Christs satisfaction from the condemnation of the Law of Works by the tenor of the Gospel-Law or New Covenant which requireth of accepte h from imputeth unto sinners faith in Christ Jesus as their righteousnesse see Rom. 3.25 6 7 8. Rom. 4.5 Phil. 3.9 To improve it now which was my other task by way of refutation I infer against the Antimonians first Vse Refut That justification is not from eternity 1. Because a person must be charged with guilt before he is justified or discharged but nothing can be before eternity if discharg'd from eternity when was he charged what from eternity too then he will be at once eternally charged with and discharged from guilt which if any excuse from a contradiction they are much wiser than I am 2. My Text convinceth them actual faith is not from eternity therefore not justification before God for if faith justifie us not before God but only at the bar of conscience then there will be no justification at Gods bar at all once mention'd in Scripture for works do it at mans bar what is it I wonder that justifieth from eternity Not Gods decree to justifie for then his decree to glorifie would make glorification from eternity too but Decreta Dei nihil ponunt actu in subjecto Gods decrees are immanent acts and passe nothing actually upon the creature 3. A justified person was actually under condemnation whil'st he was an unbeliever Rom. 3.18 He that believeth not is condemned already but he could not be at all condemned if justified from eternity 4. Saint Paul expressely affirms that the believing Corinthians were not once but now were justified 1 Cor. 6.11 Such were some of you but ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus c. Secondly I infer against them that they are dangerously mistaken in thinking that a Believer is righteous in the sight of God with the self-same active and passive righteousnesse wherewith Christ was righteous as though Believers suffered in Christ and obeyed in Christ and were as righteous in Gods esteem as Christ himself having his personal righteousnesse made personally theirs by imputaâ—ion This is their fundamental mistake and from hence tanquam ex equo Trojano issue out a throng of such false and corrupt deductions and consequences as these That God sees no sin in his children that affliction and death are not proper punishments of sin to Believers that all future sins are already actually forgiven as well as past and present that a Believer must not pray for the pardon of sinne but only for the manifestation of it that God loved Noah when drunk Lot when so and besides incestuous David when acting Adultery and Murther Peter when he was cursing and swearing and denying Christ with as high a love of complacency and delight as when coâ—versant in the most spiritual exercises of grace that all which God requires as a sinners duty in the Gospel is to believe that Christ dyed absolutely for him in particular that this is alone true Gospel faith and the doubting or questioning this the unbelief which the Gospel so much condemneth that to argue our justification from our sanctification and gather assurance of Gods love from our love and fear of him is a Legal principle that obedience to Gods Commandments is not properly a Believers debt but that all the obligation which lies upon him to holinesse is only the voluntary expression of his love and gratitude to God not as what is due but what is comely And lastly for I should be tyred to name all that Christ hath kept the Gospel-Covenant for us as well as satisfied the Law So that not only our Legal righteousnesse is without us in Christ our Surety but our Evangelical righteousnesse it self also Now to pluck up all these desperate consequences by
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
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
how chearful in our spirits how should we welcome death how should we long til these Tabernacles of dust were crumbled to nothing when affliction comes how should I rejoyce in that I believe that all shall work for good because I love God with what a quiet spirit should I passe through the great Wildernesse of this World The devil knows if he can but beat you from this sort he will quickly beat you out of all other sorts Let the Word of God come to you with much assurance 1 Thes 1.4 5. With the full assurance of understanding Colossians 2.3 you must not understand there he speaks in reference to their persons to assure them they were the children of God but that their faith had a good foundation in it self that this was from God the truth of a good assurance in judgement Take this further advice If you would keep up your faith be true to your faith be sure you live well you will alwayes finde men make shipwrack of a good conscience and of faith together 1 Tim. 6.10 21. 2 Tim. 3.8 1 Tim. 1.19 Remember the Apostles advice Rom. 12.2 Be not conformed to this world but be renewed in your minds that you may prove what is the good and acceptable Will of God Never fear it while thy mind is but willing to be rul'd by God while thy soul is teachable and tractable this will give thee evidence this book is from God except melancholy overcome thee which leads men to be Scepticks except in that case which is the proper effect of a mans body and must be cured by physick but let a man have a mind to live well and to be rul'd by the Word the Bible is the best thing in the World to such a one I might have spoken to a case of conscience concerning the assent of Christians to the Word of God that it is not equal in all nor equally in the same person alwayes and that a man may really believe that in the general of his life which at some particular times he may doubt of and a man may not be fully satisfied in the truth of the Scriptures yet that man may really live under the power of it To conclude all with this since we have this reason to believe the Scripture is Gods Word then never wonder that you find Ministers Parents Masters to presse real piety upon you and see what great reason you have to entertain it Alas it may be you wonder we Preach and presse Religion we are verily perswaded if you do nor love this Religion you will be intolerably miserable and we have so much compassion for you that since we know this to be Gods Word better to be burned in the hottest fire than to lie in those torments We know since God hath said it there is no comfort too great to them that comply with it no judgement too terrible to those that will oppose it therefore you cannot wonder if we do from day to day presse it upon you Consider if it be Gods Word then the threatenings are true and the Promises are true and you shall either have the promises or the threatenings within a while God knows which of us shall be next for 't is but a little while before death and judgement come then either Come ye blessed or Go ye cursed As a man hath wrought so he shall have for he will render to every one according to what he hath done in the flesh therefore knowing the terrour of the Lord we perswade you we know this is of Divine stamp and Authority I conclude all with the 20. of the Acts 32. c. And now Brethren I commend you to God and to the Word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified MANS CREATION IN AN HOLY BUT MVTABLE STATE Eccles 7.29 Lo this only have I found that God hath made man upright but they have sought out many inventions IN these words you have the result of a serious inquiry into the state of mankind In the verse immediately foregoing the Preacher speaks his own experience touching each sexe distributively how rare it was to meet with a wise and good man how much rarer with a prudent and vertuous woman so he must be understood though these qualities are not exprest then in the Text gives this verdict touching both collectively tending to acquit their Maker of their universal depravation and convict them Lo this only have I found c. The words contain two Propositions The first touching mans perfection by his creation God made c. The second touching his defection by sinne but they have sought c. Together with a solemn Preface introducing both and recommending them as well-weighed truths Lo this only have I found c. q. d. I do not now speak at randome and by guesse no but I solemnly pronounce it as that which I have found out by serious study and diligent exploration That God made man upright c. The Termes are not obscure and are fitly rendered I find no considerable variety of readings and cannot needlessely spend time about words Only in short By man you must understand man collectively so as to comprehend the whole species Making him upright you must understand so as to refer making not to the adjunct only supposing the subject pre-existent but to both subject and adjunct together and so 't is mans concreate and original righteousnesse that is here meant By inventions understand as the antithesis doth direct such as are alien from this rectitude Nor is it altogether improbable that in this expression some reference may be had to that curious desire of knowing much that tempted Adam and Eve into the first transgression Many inventions seems to be spoken in opposition to that simplicity and singlenesse of heart which this original rectitude did include truth is but one falshood manifold God made man upright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. simple plain-hearted free from all tortuous windings and involutions so the word rendred upright in the Text doth signifie and Jeshurun derived therefrom which God thought a fit name for his people Israel the seed of plain-hearted Jacob to be known by answerably whereto Nathanael is said to be a true Israelite in whom was no guile John 1.47 Such man was at first now in the room of this simplicity you find a multiplicity he was of one constant uniform frame and tenour of Spirit held one straight direct and even course now he 's become full of inventions grown vafrous multiform as to the frame of his spirit uncertain intricate perplexed in all his wayes Sought out this notes the voluntarinesse and perfect spontaneity of his defecti n 't was his own doing God made him upright he hath sought out means to deform and undo himself The words thus opened afford us two great Gospel-truths Doctrine 1 1. That God endued the nature of man
We have three notable advantages in our temporal promises beyond what they had in theirs 1. The Old Covenant had special promises of temporal good things in the Land of Canaan for the preserving of their Mosaical policy untill the time of the Messiah to be born of that people promises of long life c. The New Covenant hath promises of all good things necessary without any such clog All good works shall be rewarded and he promiseth to give a present temporal reward in part of payment Eph. 6.8 Whatsoever good thing any man doth the same shall he receive of the Lord whether he be bond or free and which is more 1 Tim. 4.8 Godlinesse is profitable unto all having promise of the life that now is and of that which is to come 2. The temporal good things promised in the Old Testament were symbolical they prefigured spiritual benefits by Christ we have them without any such adjoyned significations Col. 2.17 They had a shadow of things to come but the body is of Christ They had a more sparing taste of heavenly good things in earthly benefits we have a more streight and direct way unto eternal life 3. Promises of temporal good things were in the Old Covenant more frequent in the New Covenant more rare and this I name as their excellency because they are thrown in as meer additions to spiritual promises * Alting Ma. 16.33 Seek ye first the Kingdome of God and his righteousnesse and all these things shall be added unto you this for temporal promises And for spiritual promises which are the best of the Gospel-Covenant not only the conditions of those promises are more easie for whereas it was Do this and live Gal. 3.15 now it is Believe and thou shalt not come into condemnation * Camero Joh. 3.18 but the condition is also promised Jer. 31.34 I will make a New Covenant with the House of Israel and with the House of Judah not according to the Covenant that I made with their Fathers in the day that I took them by the hand to bring them out of the Land of Egypt which my Câ—venant they brake although I was an Husband unto them saith the Lord but this shall be the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my law into their inward parts and write it in their hearts and will be their God and they shall be my people and they shall teach no more every man his Neighbour and every man his brother saying Know the Lord for they shall know me from the least of thâ—m unto the greatest of them saith the Lord for I will forgive their iniquity and I will remember their sinnes no more Gods hearty good will is herein manifested Jer. 32.41 I will rejoyce over them to do them good and I will plant them in this land assuredlâ— with my whole heart and with my whole soul If you say these are Old-Testament promises and belonged to them to whom they were spoken and were not only Prophetical so as to concern another people * Calv. Instit I grant it Rom. 3.19 We know that what things soever the Law saith it saith to them who are under the Law But they had not that efficacy of the Spirit to make these promises so effectual as was Prophesied and promised for the times of the Gospel * Synop. pu th Joel 2.28 And it shall come to passe afterwards mark that afterwards I will poure out my Spirit upon all flesh c. The measure of the Spirit which they did receive tended mostly to bondage Gal. 4.24 25. but the Spirit is to us a Spirit of Adoption Rom. 8.15 And therefore the Gospel is specially called the Word of Gods grace Acts 20.32 as if all the grace that God had formerly expressed had been nothing in comparison of this Rom. 6.14 Ye are not under the Law but under grace Law and grace are opposed as condemnation and mercy thus the Gospel is the better Covenant in respect of the promises of it 5. The Gospel is the better Covenant in respect of the effects of it the Old Covenant shews us sin doth accuse us and declares us guilty before the judgement of God Rom. 3.19 20. That every mouth may be stopped and all the world may become guilty before God therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of sinne It subjects us under the curse and condemneth sinners for the transgressing of Gods commands Deut. 27.26 Cursed be he that confirmeth not all the words of this Law to do them and all the people shall say Amen So Gal. 3.10 it is the ministry of death 2 Cor. 3.6 7. but now the Gospel that proclaims pardon of sin and lifts up with quickening consolation Isa 61.1 2. in the Law God is considered as reproving sin and approving righteousnesse in the Gospel as remitting sin and repairing righteousnesse and therefore the Word of the Gospel is called good seed Mat. 13.3 The seed of Regeneration 1 Pet. 1.23 The Word of Reconciliation 2 Cor. 5.18 19. The Ministration of the Spirit Gal. 3.2 The Word of faith Rom. 10.8 The Word of life Phil. 2.16 The power of God Rom. 1.16 That whereby the righteousnesse of God is manifest Rom. 3.21 The destruction of unbelievers is not the end of the Gospel but that is through their own fault Polan Syntag. eventus adventitius an accidental event God abundantly declares in the Gospel that he delights not in the death of sinners but in the saving translation of them by faith and repentance from the power of darknesse into the Kingdome of his dear Son The best effect of the Legal Covenant is the bringing man into the Gospel-Covenant and 'pray ' observe how when it is most effectual it turns over the sinner to the Better Covenant 1. It discovers sin to us Rom. 7.7 I had not known sin but by the Law but wherefore is it that we know sin at all that we might be compelled to seek reparation in the Gospel-Covenant Gal. 3.21 22. The Scripture hath concluded all under sin that the promise of faith in Jesus Christ might be given to them that believe 2. The Old Covenant restrains sin there is a natural stupidnesse in mens consciences but then when the dreadful threatnings of the Law still sound in their ears man is somewhat affrighted and hath some reluctancy though afterwards the Law of the minde is led captive by the Law of the members and man forbears sin as having a bridle put upon him Ringente interim intus tumultuante appetitu corrupto though he be restrained from sin yet it is but a kinde of coactior it ends best when it ends in a spontaneous and voluntary inclination of the minde to forsake sin and hate it and that is the work of the Gospâ—l-Covenant 3. The Old Covenant works fear
therefore without hope Nay the same with Devils who have no Mediator interposing on their behalf to God but as they sinn'd with a Tempter so they perish without a Saviour this is their misery and shall this be any of our choice 3. Your condition is hereby rendred in this respect worse than theirs in that you despise that mercy which they were never profered The danger of this sin you may find awakeningly set down by the Apostle Hebrews 2.3 Hebr. 10.28 29 30. Hebrews 12.25 Vse Be perswaded then to make use of Christ in all his Offices in whom you have an universal antidote against all discouragements Heb 12.24 Are your consciences alarum'd with the thunder of Scripture-threats and curses of the Law fly to that blood of sprinkling the voice whereof is much louder than the cry of your sinnes John 3.14 Are you stung with the sense of your corruptions look up to Christ as your Brazen Serpent that he may cure these wounds and deliver you from death 1 John 2.1 Heb. 4.14 16. Are you discouraged from prayer because your prayers have hitherto been so sinfully defective consider the Intercession of Christ and take encouragement from thence Are you afflicted with your own unteachablenesse look up to him as the great Prophet sent of God and beg of him the inward and effectual teachings of his Spirit and he would speak as powerfully in his Word to your dead hearts as he once spoke to dead Lazarus John 12.43 Are you disquieted with doubts and feares in respect of your own perseverance though temptations are boysterous Col. 1.11 and corruptions violent look up to him who sits at the right hand till all his enemies become his foot-stoole that he would strengthen you Are you full of feares because of Zion the afflictions dangers Psal 110.1 Col. 1.21 enemies of the Church remember he is the Head over all things to the Church In a word whatever your afflictions or troubles are the Mediation of Christ is a sufficient relief and therefore sit not down dejectedly mouring Gen. 21.19 like Hagar weeping at the fountaine side OF CHRISTS Humiliation PHILIP 2.8 He humbled himself and became obedient unto death even the death of the Crosse THis Chapter begins with one of the most pathetical and powerfully pressed Exhortations that we meet with in the whole Scripture The Apostle is in one of his high streins and raptures of Rhetorick conjuring the Philipians as it were by all that they accounted dear and precious unto brotherly unity and amity Nullus jacentem suscitat nisi inflexione sui Nierem and to this end to humility of minde and a mutual condescension He that will lift up and embrace another that is fallen must himself stoop down and because men are rather drawn by example than driven by precept he propounds to them a pattern beyond all parallel Let this minde be in you which was also in Christ Jesus who being in the form of God thought it not robbery to be equal with God but made himself of no reputation c. As if he had said Jesus Christ was as high as the highest coequal with God it was his right to stand upon even ground with his Father and without any wrong to him might have pleaded his Peerage and yet he strangely humbled and abased himself here is your Copy How lowly should Christians be seeing humanity the form of a servant nay death it self were not accounted too low for their Lord Christ himself hath just such another Argument John 13.14 If I your Lord and Master have washed your feet ye ought also to wash one anothers feet Let no Christian stand upon his pantofles seeing Christ humbled himself and became obedient to death the death of the Crosse In which words we have 1. The depth of Christs humiliation 1. Specified death 2. Aggravated even the death of the Cross 2. The Manner of his humiliation where we may note these two remarkable circumstances 1. His voluntarinesse he humbled himself 2. His obedience he became obedient unto death The Scripture hath observed to us these three special steps of Christs humiliation 1. He stoop't down to become a man 2. He condescended to put his neck under the yoke of the Law 3. He appeared in the likenesse of sinful flesh 1. He stoop't down to become a man he left the warme bosome of his Father and took himself lodgings in the womb of a Virgin he strip't himself of his Robes of glory to put on the course home-spun and thread-bare tatters of a fraile humanity and he that thought it no robbery to be equal with God submitted to an estate lower than some of his own creatures this is the first Riddle in the Apostles great mystery of godlinesse God was manifest in the flesh And sure 1 Tim. 3.16 that the most magnificent Monarch in the world should become a Toad that the whole Host of Angels should be degraded into worms that this goodly frame of the Creation should be unpinned and annihilated or crowded into the narrow compasse of one single aâ—ome is infinitely a lesse wonder than for God to become a man had Christ been made an Angel it had been infinitely below himself and yet then he had remain'd a spirit and stayed something nearer home but he cloathed his Divinity with a body the Word was made flesh he made himself of no reputation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and was made in the likeness of men Ver. 6. He emptied himself of his credit to become a man was so much beneath him that upon the matter it undid him in point of reputation The greatest step of Christs humiliation was his Incarnation for that being man he should dye is nothing so astonishing a wonder and inconceivable as that being God he should be made a man 2. He condescended to put his neck under the yoke of the Law God saith the Apostle sent forth his son made of a woman Gal. 4.4 and though that be very much yet there is more added made under the Law Though every man that is born of a woman every mothers childe among us be necessarily subject to a Law and it is no condescention it s no whit below the greatest Prince on earth that gives Laws to many thousands yet this was a very great submission in Christ Adam while he continued in a state of integrity and perfection was then under a Law and did not yield or abate any thing of his right by it the blessed and glorious Angels continue under an obligation to obedience and they do not by this lose any of their birth-right for a creature as a creature is indispensably subjected to the Law of its Maker by vertue of its creatureship and dependance and should any one of them attempt a disobligation it were an essay toward a prodigious and praeternatural Antinomianisme But the Son of God the Eternal and Independent Law-maker did admirably abase himself to come
Saint is able and apt to say Were it not for sin I would not much care for Satan I could defie and bid him do his worst it is the Devil within that makes the Devil without so formidable Now plead but this blood and the guilt of sin is done away Either as 1. Imprinted on the person to condemnation 2. Or reflected by the conscience in accusation 1. Sin is done away by this blood as it binds over to wrath and punishment it 's a spiritual aqua fortis that eates off the souls prison-shakkles Rom. 8.1 There is no condemnation to them that are in Christ Jesus Sin may remain but it shall not condemn and whence believers have their discharges the Apostle there shews Ver. 3. Suscipiendo poenam non suscipiendo culpam culpam delevit poenam Aug. God sent his own Son in the likenesse of sinful flesh and for sin condemned sin in the flesh If the channel of Christs blood runs through thy soul thou hast shot the gulfe as to condemnation this Scripture brings thee in not guilty and that 's the verdict of a thousand Juryes 2. The blood of Christ abolishes sin as reflected by the conscience in a way of accusation as it raises tumults and turmoyls in the soul and Armes a man against himself It 's a Malignant and mischievous property of sin that it doth not only put the soul into hell but puts hell into the soul Conscience is to sin what the burning-glasse is to the sun-beame twists all together till it scorches smoaks burns and flames but Christs blood hath that in it which is abundantly sufficient to silence and stop the mouth of an angry accusing conscience it 's a soveraign balsome to cure that cancer in the breast a mollifying oyntment and cooling fomentation for those invenomed sin-rankled ulcers that fester and bleed inwardly The blood of sprinkling speaks better things than that of Abel Heb. 12.24 Abels blood was very clamorous in Cains conscience he carryed an hue and cry within himself conscience as a blood-hound hunted him at every turne and its continual cry and eccho in his ears was Vengeance upon the murderer but the blood of Jesus hath in it a pleasant and peaceable voice and hushes all unquiet and tumultuary janglings Applyed by faith it saith to the soules rowling billows that cast up mire and dirt what Christ once said to the raging Sea Peace be still and there is a great calm 5. And the last enemy whose enmity the blood of Christ hath slain is death Not that death is so destroyed to believers that they shall not dye but unstinged that it shall not wound in the vital parts or at once kill bodies and souls The Apostles triumphant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very remarkable O death 1 Cor. 15.55 57 where is thy sting O grave where is thy victory thanks be to God who giveth us the victory through our Lord Jesus Christ When a Bee hath fastned its sting in a mans flesh and thereby lost it it ever after they say turnes a drone death once fastned its sting in Christ and hath ever since to them that are in Christ been like a drone that can humme and affright but not sting and hurt them Death now drives a poor trade amongst them it may destroy the body and when it hath play'd that prank it hath done all its fears as a fierce Mastiffe whose teeth are broken out it can bark or rend and tear the tatter'd and thred-bare coate but it cannot bite to the bone How feeble an enemy is death since it travelled and took a walk to the top of Mount Calvary 2. A Believers enemies are not only foyled but through the blood of Christ his person is accepted Eph. 1.6 7. he hath made us accepted in the beloved he hath begraced us in Christ that is the proper importance of the phrase in whom we have Redemption through his blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thou art sprinkled with the blood of Christ God will know his own mark upon thee thy person is accepted and services cannot be unacceptable 3. If a believer here is comfort in that thou mayst be assured that Christ is willing to do any thing for thee He is ready in heaven upon all occasions to plead this price and sollicite thy further affaires shew but Christs blood and I dare warrant the golden Scepter held out The Apostles reasoning is unanswerable He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things Rom. 8.32 Saints need never feare putting Christ to too much trouble in any thing they have for him to do for the shedding of his blood and that he hath already done hath been more troublesome and chargeable than any thing they can set him about for the time to come thou needest not fear his denying any thing to thee who hath thus far denyed himself for thee 4. Here is comfort to a believer in that his grace shall be preserved such a soul is too costly a purchase for Christ to lose he paid so dear that he may be trusted to demand and challenge the making good of his bargain if true grace could be totally and finally lost it might be said Christ payes the price and the devil gets the prize Phil. 1.6 He that hath begun a good work in you will performe it untill the day of Jesus Christ And it lies Christ in hand so to do otherwise he will come off a loser Christ is the good Shepherd John 10.11 28 that giveth his life for the Sheep and gives unto them eternal life and they shall never perish Ah how little do they consult Christs honour or the comfort of souls that tell us Believers may perish in sin like rotten sheep in a ditch if so how then shall Christ save his stake that hath been thus much out of purse upon them 5. Here 's yet further comfort to a believer in that by the blood of Christ heaven is opened Heb. 10 19. and we have boldnesse to enter into the holyest by the blood of Jesus Man had no sooner sinned but God sent an Angel to stand Centinel and keep him from Paradise with a flaming sword the blood of Christ hath opened that passage at once blunting the sword and quenching the flame Christ gave up the Ghost at the ninth hour at three in the Afternoon the time of the evening Sacrifice and at the very instant the Veile of the Temple that parted the holy place and holy of holyes was rent asunder so that the Priest who was then Ministring in the holy place had on the sudden a fair and free prospect into the holyest of all which excellently typifies that the death of Christ hath removed and rent away all obstacles and obstructions that might interpose betwixt believers and the blessednesse of glory The Rivers lead to the Sea the
audaciousness to bid the Son of God fall down and worship him Mat. 4.9 10. Christ said Get thee behind me Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve The Devils are bound to bow though they refuse 2. The Devil Rebels and wicked men do not bow to but blaspheme the Name of Christ and yet Jesus Christ hath and doth exercise Authority over them 1. In limiting them 2. In punishing them 1. In that he doth limit them The Devil could not take away either Jobs Cattle Job 1.11 12. Luke 8.32 Servants Children or Health but as far as Gods permissive Providence was pleased to lengthen the chain and though God doth lengthen the chain yet he alwayes keeps the chain in his hand The Devils could not go into the Herd of Swine till they had first ask't leave of Jesus Christ And so persecuters they are limited too the Devil and his instruments they are limited The Devil shall cast some of you into Prison that you may be tried and you shall have tribulation ten dayes Thus the Devil and his instruments are bounded 1. As to the Persons whom they shall persecute the Devil shall cast some of you not all into Prison 2. As to the kind of trouble the Devil shall cast you into Prison not into hell Rev. 2.10 3. As to the time you shall have tribulation ten dayes and not for ever 2. God will punish them and so they shall be Subject to Christ 1. In this life for though the patience of God be long-suffering yet it is not alwayes suffering 2 Pet. 2.8 Luke 18.7 Psal 110.11 Luke 19.27 and though he do beare long yet he will avenge his elect 2. At the last day The unjust are reserved to be punished at the day of judgement then will Christ put all his enemies under his feet and then Christ will say As for those mine enemies that will not that I should reign over them bring them forth and slay them before my face the total final subject on of the Devil and Wicked men of all the enemies of Christ unto him shall be at the last day then shall all knees bow before God Thus the Lord speaks in the Prophet I have sworne by my self the word is gone out of my mouth in righteousness Isa 45.23 and shall not return that unto me every knee shall bow every tongue shall sweare To this Scripture it is that the Apostle alludes in this place and if you ask when shall this vniversal subjection be unto Christ the Apostle will answer you in his Epistle to the Romanes To this end Christ both died and rose and revived Rom. 14.9 10 11 that he might be Lord both of dead and living but why dost thou judge thy Brother or why dost thou set at naught thy Brother we shall all stand before the judgement Seat of Christ for it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God And so I am come to the third and last particular of Christs Exaltation viz. Every tongue shall confesse that Jesus is the Lord. In the handling of which I shall resolve these Questions Quest 1. What are we to understand by every tongue Answ 1. Some understand every tongue for every Nation and then the meaning is Omnis linguae pro quavis Gente Dan. 3.4 Rev. 5.9 Psal 67.7 Psal 2.8 Psal 72.9 Rom. 10.18 that the Name of Christ shall be acknowledged and worshipped by every Nation and so in Scripture Phrase Tongue and Language and Nation they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 words of the same notion and import And this is true that before the end of the world all the ends of the earth shall worship the Name of Christ. The Heathen shall be his inheritance and the uttermost ends of the earth his possession and they that dwell in the Wildernesse shall bow before him and the Sunne-light of the Gospel shall shine all the world over And it is very remarkable how God did repair the confusion of tongues by the gift of tongues Gen. 11.7 compared with Acts 2.11 Rom. 10.10 2. But I rather conceive that by every tongue is meant every person as by every knee every person for with the heart man believeth unto righteousnesse and with the mouth confession is made unto salvation Quest 2. What are we to understand here that Jesus is the Lord 1 Cor. 2.8 Answ Jesus Christ is the Lord the Lord of glory in several respects 1 Cor. 8 6. Rom. 11.36 1. He is the Lord as he is Creatour of heaven and earth to us there is but one Lord Jesus Christ by whom are all things and we by him For of him and through him and to him are all things Heb. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 1.2 2 Cor. 4.5 2. As he was the Son of God so he is the Lord and so he hath obtained by inheritance this most excellent Name to be Lord and Christ thus Christ is Lord of all jure haereditario as he was the Heire of all things Jesus Christ is the Lord so speaks the Apostle We preach Christ Jesus the Lord. 1. Christ is a Lord to command us he hath that Authority that he hath an absolute Soveraignty over our consciences men are but Servants of our Faith Stat pro rationibus universis Deus vult but Christ is the Lord of our Faith and Consciences It is enough that Christ hath said it that he hath commanded it Heb. 7.25 2. Christ is a Lord to save us and he hath power and ability to save to the uttermost all those that come unto God through him And thus as he hath the Authority of a Lord to command us we should willingly obey him and as he hath the power and ability of a Lord to save us we should chearfully trust in his Name To confess that Jesus is the Lord is so to believe on him as to say Mat. 8.26 Acts 9 6. Lord save us or else we perish and so to obey him as to say Lord what wouldst thou have me to do Now as every knee must bow to the Dominion of Christ so every tongue must confess that Jesus is the Lord. 1. The Devils and Wicked men shall be forced at the last to acknowledge the power of Christ whose Authority they have alwayes rebell'd against And as Pharaoh and the Egyptians cryed out Exod. 14.15 Lâ—t us flee for the Lord fighteth against us So shall the stoutest-hearted sinner one day flee from the presence of Christ Rev. 6.16 and call to the Mountains to shelter them from the wrath of the Lamb. And all the implacable enemies of Christ they shall be forced through spite and rage to gnaw their tongues and gnash their teeth and say as that Cursed Apostate Julian Thou hast overcome me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Galilean 2. All the Saints
procured purchased the price paid received God cannot now recall it Use 5. Study the death of Christ and eye it as the great pillar of your faith in troubles of conscience and settle your selves upon it OF EFFECTUAL CALLING ROM 8.28 To them who are called according to his purpose THe sacred Scriptures are a Paradise or Garden of delights This Epistle to the Romans is a most curious and artificial knot in that Garden this Chapter is the richest division in that knot furnished with sweetest flowres of Consolation antidoting the remnants of corruption that there are in our hearts and the various afflictions that we meet with in the World This Verse that I have read unto you is the fairest flowre in that Division for what can sooner revive a drooping soul than to be assured that all things shall work together for good We saith the great Apostle do not think imagine conjecture but know partly by Divine Revelation partly by our own experience that all things not only all Gifts Graces Ordinances but all Creatures all Providences all Changes Events Occurrences even those things that appear most formidable Homo oppugnans Ferus Diabolus insidians the persecutions of men the temptations of the Divel shall work not singly and apart it may be but together for good For good Yes but it is unto those that be good Hands off wicked and profane wretches you have no part nor lot in these heavenly consolations Away base Swine to your sties to your muck and mire these pearls are not for you Out ye Dogs to the garbidge that lieth upon the Dunghill the childrens bread is not for you We know that all things shall work together for good unto those that love God why so because they are called according to his purpose so Paraeus expoundeth the place and with him I perfectly agree Isa 14.27 That which God hath purposed shall not be frustrated The Lord of Hosts hath purposed and whe shall disannul it his hand is stretched out and who shall turn it back What man will suffer his purposes those purposes that he taketh up with best advice and most mature deliberation to be disappointed if he have power to accomplish them the holy purposes of God as they are ordered and directed by infinite Wisdome so they have infinite power to bring them to passe so that if I can say God hath a purpose to save me I may securely smile at all the attempts of men and devils against me and if I can say God hath Effectually Called me I may be sure God hath chosen me and hath a Purpose to save me for all the links in the golden Chain of salvation are even wrought not one of them wider or narrower than another if God have Chosen he will Call if God Call he hath Chosen Once more if I can say I love God I may be sure I am Called for I cannot love God except I have some acquaintance with him some sense and experience of his love towards me So then all our consolations are ultimately resolved into the Purpose of God this is the basis and foundation of them all that Purpose appeareth by our Effectual Calling and that Calling appeareth to be Effectual by our love to God Hence the conclusion is certain That all things shall work together for good to them that love God to them that are Called according to his Purpose But I forget my self you have heard in former Discourses under what a sad soul-killing disease poor man laboureth in his natural condition you heard likewise of a Soveraign remedy provided in the blood of Christ I am now engaged to speak to the application of that remedy in our Effectual Calling This Effectual Calling according to Saint Augustine is ingressus ad salutem our entrance into a state of salvation the first step whereby God his predestination descendeth to us and we again ascend to the glory predestinated The Doctrine I present from my Text may be this There are some persons in the World that are Effectually Called or which is all one which are Called according to the Purpose of God There is a Call of the Gospel that is not Effectual of this our Saviour speaketh when he saith Many are Called but few are Chosen How many of the poor Ministers of the Gospel may complain of multitudes in this generation saying with the children that sate in the Market place Luke 7.32 We have piped unto you and ye have not danced we have mourned to you and ye have not lamented Neither the delightful airs of mercy nor the doleful dities of judgement have moved you but the Election will certainly obtain and the Call that is according to Gods Purpose reacheth not ears only but hearts also The houre is coming and now is when the dead shall hear the voice of the Son of God John 5.25 This work of grace is presented to our view in a various dresse of words in the Scriptures it is sometimes a teaching sometimes a drawing sometimes a conversion sometimes a regeneration and all these in divers respects which I cannot stand to unfold Gratia prima Praeveniens Operans In the Schools it is the first grace preventing grace operating grace among Divines of the Reformed way it is an Internal and Effectual Call Vocatio Alta Efficax after the minde of St. Augustine When it is offered to our consideration under this notion it presupposeth two things 1. That natural men stand at a distance from God we do not use to call those that stand hard by us this was once the condition of the Ephesians Ye sometimes were far of sometimes Ephes 2.13 when surely in the time of their unregeneracy far off from whom from Christ from the Church from God and consequently from themselves but how could they be far off from God Zanchius not in spaces of place for God filleth all places with his presence as to his Essence and providential works he is not far from every one of us Acts 17.27 for in him we live and move but as to their hearts and affections all natural men are far from God God is not in all their thoughts they do not know him fear love and delight in him they do not breath after communion with him even when they draw nigh unto him with their lips their hearts are far from him If it sometimes happen that we call those that are at hand then usually they are such as are asleep sin is a deep sleep of the soul and as sleep bindeth all the senses of the outward man so sin all the powers of the inward a man under the dominion of sin can do nothing for God neither can he enjoy any thing from God it may be he dreams of great satisfactions he receiveth from the worlds dainties but when he awaketh his soul is empty Or further if they be not asleep they are such as mind something else than he would have them All
Gods part upon supposition of his institution 1. His Justice having received a valuable price for Salvation and this price being made the sinners own in the way of Gods own appointment so that believing sinners may humbly plead with God as a righteous Judge for their Crown 2 Tim. 4.8 Rom. 3.26 Gods justice being not only secured but obliged in a sense by Faith 2. His faithfulness having in his Word promised Salvation to Faith as hath been shown Secondly On Faiths part the reason why God hath conjoyned certain Salvation with it is because it giveth most glory to God of any thing Rom. 4.20 1 Sam. 2.30 therefore God entailes glory on it peculiarly it honoureth God and God will honour them that have it He that believeth sets to his seal that God is true John 3.33 and every way justifieth and advanceth him Properties and notes of Trial convertible with true Faith 5. Properties and reciprocal where Faith is there is this and that where this and that are there is Faith where Faith is not there these are not c. and farther differencing it from other Faith 2 Cor. 13.5 which is a needful work for there is true and false feigned and unfeigned alive and dead Of these some indeed belong to the former Head of Effects and some of them seem not altogether unsuitable to be referred to this Head The First shall be a more general Note True and saving faith receiveth a whole Christ upon judgement and choice on Gods termâ—s Lord to rule as well as Jesus to save the object of Faith in the Text no separating what God hath joyned and to have a divided Christ not a whole Christ salvation but not self-denial c. True Faith is a considerate thing that which hath least depth Mat. 13 5. springs up most suddenly the soul sits down and weigheth and casteth up all accompts and compareth all things together misery by sin undonnesse in self termes of salvation self-denial a fundamental one taking up the Crosse following Christ universally sincere obedience and what the world lust or Satan can say to the contrary and saith CONTENT to Gods terms and here the bargain is made the soul trusts God contentedly for his part even priviledge and resolvedly sets about its own part even duty Hence true faith proceeding deliberately upon Gods termes is willing to be tryed by the Word declaring those terms which farther tryal according to the Word follows Secondly True and saving Faith is ushâ—r'd in by godly sorrow and humility in a good degree though they are farther compleated afterward upon the sense of Gods pardoning and accepting love Ezek. 16.63 Mark 1.15 Acts 20.21 Then shalt thou be ashamed c. Repent and believe Repentance towards God and Faith in our Lord Jesus Christ this is Gospel order The inconsistency between Faith and Pride Hab. 2.4 is evident in that opposition of the souls lifting up and living by Faith and the hinderance of the Jews believing John 5.44 The Centurions and womans Faith were attended with eminent humility Did not humility and godly sorrow accompany and bring in faith the Law could not be our School-master to bring us to Christ This shutteth out that easie merry proud faith that springs up without the dunging of humility or watering of sorrow according to God Thirdly True and saving Faith is abiding and perseverant and this upon supposition of temptations and assaults for otherwise a mock-faith may have a continuance and men dye in a pleasing dream of ungrounded presumptuous confidence Now it must be such or cannot be saving for as it is said He that believeth shall be saved Mark 16.16 Mat. 24.13 so he that endureth to the end shall be saved They that have true Faith have the seed of God abiding in them the prayer of Christ for them are kept by the power of God for he that hath begun a good work will finish it his gifts being without repentance Believing and sealing for security are conjoyned Eph. 1.13 The true believer is the wise man that built on the Rock Mat. 7.24 25. his house therefore stood the good ground that hath deâ—th of earth Mat. 13. Heb. 10.38 39. that what springs may not wither The just shall live by his faith continue therein and so believe to the saving his soul being rooted and established therein through Christ Col. 2.7 See more of this before under the efficient cause principal and instrumental Fourthly True and saving Faith is growing though this growth be not alway discernable or alike That prayer for encrease of Faith flowed from the very nature of Faith Luk. 17.5 it is the good fight which must be carryed on to a compleat conquest running a race 1 Tim. 6.12 2 Tim. 4.7 Prov. 4.18 speaking progresse to the finishing our course for the way of the just is as light that shineth more and more to a perfect day Whatever hath life hath growth till it reach a state of consistency 1 John 5.13 Saint John wrote to those that did believe that they might believe Vt credatis credere pergatis which belongs to the last Head fide crescatis Beza in loc i. e. grow in faith according to the general Apostolical precept of growing in all grace The same Author accounts this the most plain and natural interpretation of that of Paul from Faith to Faith Fide Rom. 1.17 quae quotidiè incrementum accipiat confirming it by that of Clement of Alexandria The Apostle speaks not of a double Faith but of one and that receiving growth and perfecting The Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 furtherance of faith Col. 2.7 Phil. 1.25 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 establishing and abounding in the Faith speak encrease and growth in root and branches more fixed habit more frequent acts They therefore that have believed ever since they were born and alway alike never believed at all truly Fifthly True and saving Faith is Purging Act 1 Rom 8.1 4 purifying their hearts by Faith Believing and walking not after the flesh are joyned where there is Faith and much more assurance of Faith there will be heart and body cleansed and washed Heb. 10.22 23 2 Cor. 7.1 1 Pet. 1.4 1 John 3.3 pollutions of flesh and spirit taken away by faith receiving the promise of the undefiled inheritance the believer will purifie himself as he is pure in whom he trusteth and hopeth Living flesh will purge out the Sanies and corruption in it a living Fountain the mud that 's stirred up so living faith And indeeed hereby it is permanent for purity preserveth pure Faith cannot be kept but in a good even a cleane conscience 1 Tim. 1.19 Sixthly True and saving faith hath other graces accompanying it in a good measure with a proportionable encrease strength and activity I know some are more eminent for this others for that grace as Moses for meekness Job patience Abraham
back to perdition in such God hath no pleasure Heb 10.38 2 Pet 2.21 It had been better for them never to have known c. This commonly ends in bitterest enmity to the Faith and true professors of it 3. All sins laying waste the Conscience are inconsistent with faith because Faith and a good conscience are inseparable companions 2 Tim 3.9 Contrarily By way of Contrariety there may be considered these things possibly some also under the former head in part as Opposite to true Faith First Flesh and blood these cannot enter into the kingdom of G d and oppose faith that would bring thither I name this first because it is the greatest enemy and gives advantage to all others and then indeed are we tempted to unbelief or any thing else when we â—re drawn aside of our own hearts By Flesh and blood is meant Sense 2 Cor 5.7 living by sence is the great hinderer and supplanter of Faith Also Carnal reason judging every thing by its own unsuitable apprehensions and so misrepresenting the things of God to it the Gospel is foolishness though it is the wisdom and power of God to them that believe This taketh notice of the meanness of the faithful in the world and stumbleth at it c. Abraham left both these Servants below when he went up into the Mount to the Lord to exercise that eminent Faith of his Rom 4.18.19 c. Yea indeed Sense and Reaâ—on appeared eminently contrary to him in his entertaining the â—romise at first else had not the great strength of his Faith been manifested nor God glorifi d so much Secondly Satans assaults He not only at first keeps out Faith by blinding mens minds 2 Cor 4.4 but afterwards doth with Faith as the King of S ria charged his Captains to do with the King of Israel He knows what an enemy to hâ—s kingdom Faith is 1 King 22.31 by it we resist him and consequentâ—y put him to flight and quench his darts He knows if our Faith fail all fails Luke 22.31 Luke 8.12 and therefore he desires to winnow the soul and get the goâ—d seed out of our hearts lest we should believe and be saved Thirdly The World is a great adversary 1 John 5.4 Why else is Faith called the Victory over the world but that there is hostility between the world and it Fourthly I might add m ns own delays 1. Causing hardness in their hearts from themselves To day to day believe Heb 2.15 Joh 12.38 39 40. unless you would harden your hearts 2. Provoking God to seal men up under their injudicious unperswadable minds for their long opposition to the light and word of Faith Gen 6.3 Act 7.51 The Spirit of Faith will not alway strive when men still resist him I shall improve all that hath been spoken by some few Uses and conclude Vses The first sort of Uses shall be Corollaries for Information 1. Of the certain and u â—peakable misery of â—he unbeliever Information from the sure happiness of the believer Contrariorum contraria est consequentia Remember what hath been spoken before of the excellent Effects and Consequents oâ— Faith Union with Christ Justification Adoption c. and that great and everlasting fruit Salvation upon all which we may coâ—clude with the Apostle Gal 3.9 blessed are they wâ—ich be of Fâ—ith or believe with faithful Abraham Luk 45. yea therefore blessed is he tha bâ—lievâ—th because there shall be a performanâ—e of â—ll tho e things which have been spoken of the Lord Now turn the Table invert the sense read all backward understand all contrary of the unbâ—liever No union with but separation and distance frâ—m Christ No pardon of sin reconciliation and justification but guilt in fu l force the curse of the Law John 3â— 36 and so he is left to stand or fall by himself and the wrath of God are upon him No Adoption of Sons but rejection as spurious and a Sonship to the Devil the god of this world c. No Salvation Mark 16.16 Joh. 3.18 but inevitable condemnation He that believeth not shall be condemned yea is condemned already because he believeth not in the name of the only begotten Son of God i. e. his present state is a state of certain damnableness as sure as if he were condemned already Not that there can be no believing afterward and recovery thereby 1 Cor. 6.11 for who then should be saved for such were some yea all of them that are justified by faith in the name of the Lord Jesus as the Apostle speaks of other sinners He that believeth not maketh God a liar 1 Joh. 5.10 Joh. 3.36 but he shall find him exactly true to his cost in such words as these He that believeth not the Son shall not see life The unbelieving as well as more carnal sinners shall have their part in the lake which burneth with fire and brimstone Rev. 21.8 which is the second death Heb. 3.12 Joh. 5.40 Act. 13.46 Matth. 13.58 Men by unbelief depart from the living God will not come for life and judge themselves unworthy of eternal life and bring a kind of impotency upon the Omnipotent as to the doing them any good No wonder then if Jesus wondered at their unbelief that held his hands from helping them Mark 6.5 6. Oh! how much better were it for them among us that believe not that they had never had offers of Salvation never heard the Gospel of the Grace of God! 2. It is no small matter to be saved since Faith is such a thing as before described and without it there is no Salvation Should Christ now come should he finde Faith on the earth Alas the small number of those that shall be saved there being so few Believers though so many Professors of Faith among Christians This is sadly manifest in the gross Ignorance of the most and suitable apprehensions in the Doctrine of Faith of very few In the Errors Heresies Apostasies of many even denying the Lord that bought them In the altogether contradictory life of most to that Faith they pretend to have which as well as Repentance should have fruits meet for it brought forth and accordingly it is known No wonder if they that take true Saving Faith to be no more than Assent aâ—d a professed owning the Doctrine of the Gospel a Confidence at all adventures of Gods love c. or some such thing think the way to heaven broad and wonder at any speaking of the paucity of those that shall be saved 3. Hence take notice of the Reasonableness of the Christian Religion 1. That God requireth no more but Believe Other things indeed are required but they naturally flow from faith are inseparably linked with faith and faith cannot be without them faith is the great work of God and command of the Gospel 2. That this is so suitable Without faith no salvation can be
be expected from him is that the true Religion by his civil sanction should be preserved from reproach and the professors of it from being affronted in the exercise thereof 2. Because without preserving of unity and uniformity in Religion civil peace cannot be long maintained 2. Because civil peace is bound up in Ecclesiastical no differences being carried on with so much heat and earnestness of contention as differences in matters of Religion for that which should be a Judge of strifes then becomes a party and what should restrain our passions feeds them Therefore when one scorneth what another adoreth Summus utriuquc Inde furor vulâ—o quod nomina vicinorum Oâ—it uterque lotus Juvenal Noununquam tumultus Ecclesiarum antegressi Reipublicae autem confusiones consecutae sunt Socrat. Scholast Hist Eccles lib. 4. in Proaemio 3. For the keeping of youth untainted there must needs be great contentions and exasperations of mind and when every man is left to hold what he lists in matters of Religion all manner of mischief and confusions must inevitably follow and every one stickling for the precedency of his party there can be no solid union of heart under so vast and boundless a liberty Tumults in the Church do necessarily beget confusions in the Common-wealth for the Church and State like Hippocrates twinnes they weep and laugh and live and die together 3. That youth may be kept untainted and seasoned with good Principles in Churches and Schools the durable happinesse of the Comm n-wealth lying much in the education of youth which is the seed-plot of future felicity and we use to say that Errors in the first concoction are hardly mended in the second when youth are poysoned with Error in their first education they seldom work it out again in their age and riper years But because the power of Magistrates in Sacred things is much questioned and we are usually slandered as a Rigid sort of men that would plant Faith by the Sword and are more for compulsion of conscience than Information I shall a little give you a taste of what we hold to be the Magistrates duty in and about Sacred things We say therefore that Religion may be considered as to be planted oâ— as already planted in a Nation What is to be done when Religion is to be planted When it is to be planted and hath gotten no interest or footing among a people the Preachers and Professors of it must run all hazards and boldly own the Name of Christ whatever it câ—st them the only weapons which they have to defend their way are Prayers and tears and whatever Proselites they gain to the faith of Christ they must use no resistance but only overcome by the blood of the Lamb and the word of their testimony not loving their lives to the death Revel 12.11 And thus did the Christian Religion get up in the face of the opposite World not by any * Nè videretur Authoritate traxisse aliquos veritatis ratio non pompa gratia praevaleret Ambr. publick interest and the power of the long sword but meerly by its own evidence and the efficacy of Gods grace accompanying the publication thereof And though it were a Doctrine contrary to nature and did teach men to row against the stream of flesh and blood yet it prevailed without any Magistracy to back it The Primitive Christians how numerous soever they were never made head against the Powers then in being but meekly and quietly suffered all manner of butcheries and tortures for the conscience of their duty to God And what we say concerning Religion in the general holdeth true also concerning Reformation or the restitution of the Collapsed state of Religion when men oppose themselves against the stream of corruptions which by a long succession and descent run down against them and are armed by Law and Power they are in patience to possess their souls and to suffer all manner of extremity for giving their testimony to the truths of God And in this case we only press the Magistrate to be wise or cautious that he do not oppose Christ Jesus Psal 2.10 by whom Kings Reign and Princes decree Justice What the Magistrates duty is when Religion is planted But when Religion is already planted and received among a people and hath gotten the advantage of Law and publick Edicts in its favour not only for its security and protection but also for its countenance and propagation then it becomes the peoples birth-right as the Law of Moses is called the inreritance of the Congregation of Jacob Deut 33.4 and ought to be defended and maintained by the Magistrate as well as other Laws and Priviledges which are made for the conservation welfare and safety of that Nation Yea much more because if the Magistrate be the Minister of God for good Rom. 13.4 then he is to take care of the chief good which is Religion as concerning not only the bodies but souls of the people committed to his charge and therein to take example from the holy Magistrates of the people of the Jews who were zealous for God in this kind The Government of Christ is to be owned publickly For first it is the will of Christ who was appointed to be King of Nations as well as King of Saints Rev. 15.3 not only to erect himself a Government in the hearts of his people but also to be publickly owned by Nations as to the Religion which he hath established There is a National acknowledgement of Christ as well as a Personal and Ecclesiastical Christ is personally owned when we receive him into our hearts He is Ecclesiastically owned by his worship in the Churches of the Saints And Nationally owned when the Laws and Constitutions of the civil Government are framed so as to advance the interest of his Scepter and the Christian Religion is made a National Profession this is spoken of in many places of Scripture Gen. 18.8 Isa 55.5 Isa 60.12 Matth. 28.20 2. When Religion is thus received and imbodied into the Laws of a Nation A contempt to Christ when his interest is slighted it is the greatest scorn and affront that can be put upon Christ that such an advantage should be lost and carelesly looked after when other Priviledges and birth-rights of the people a e so zealously and with such heat and sharpness of contest vindicated and asserted In Scripture God often debates the case with Nations upon this account Jer. 2.9 10 11 12 13. He calls upon the Sun to look pale upon such a wickedness and the Creatures to stand amazed that any people should be so foolish as to cast off their God So Isa 43.22 God complaineth of Israel they were grown weary of him and Mich. 6.2 3. Hos 8.12 The summe of all those Scriptures is this If Magistrates who are to open the gates for the King of glory to come in Psal 24. and to welcome Christ into their Dominions
delivered unto you so you may be delivered into it Rom. 6.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Form of doctrine into which ye were delivered Efficacius vitae quam lnguae testimonium Ber. Confession Bernard What a sore judgement will abide such as suffer all these morning influences to passe away as water over a swans back that come the same from these morning visions they came to them How shall we escapt if we neglect so great salvation Hold it forth I say Christians in your lives the Conversation is a better testimony to the truth then the confession I have met with a general vote in the Auditory that attended this morning Ordinance that these Sermons might be Printed that so what hath once past upon your ears might be exposed to your eye whereby you might stay and fix upon it with the more deliberation Whether I may prevail with the Brethren or no for their second travel in this Service I know not There is one way left you wherein you may gratifie your own desires and Print these Sermons without their leave though I am confident not without their consent and that is PRINT THEM IN YOVR LIVES AND CONVERSATIONS Live this morning Exercise in the sight of the world that men may take notice you have been with Jesus You have been called up with Moses into the Mount to talk with God Now you come down oh that your faces might shine that you would commend this morning Exercise by an holy life that you may be manifestly declared to be the Epistle of Christ ministred by VS 2 Cor. 3.3 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Matth. 5.16 To that end Take along with you these two great helps in the Text FAITH LOVE Hold fast the form of sound words in FAITH and LOVE I know some Expositors interpret these as the two great COMPREHENSIVE HEADS of sound words or Gospel-Doctrine in this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and Love Faith towards God and Love towards men Faith the summe of the first Table and Love of the second or Faith in Christ and Love to Christ or Faith as comprehending the Credenda things to be believed Love as comprehending the Facienda things to be done But I am sure it is not against the Analoge of Faith or the Context to improve these two as Mediums to serve this command of holding fast sound Doctrine And so in the entrance it was propounded as the fourth Doctrine scil Faith and Love are as it were the two hands whereby we hold-fast the Form of sound words 1. Faith First then Christians look to your Faith that is an hold-fast grace which will secure your standing in Christ As unbelief is the root of Apostacy and falling back from the Doctrine of the Gospel Heb. 3.12 So Faith is the spring of Perseverance 1 Pet. 1.5 Kept by the power of God through faith to salvation Faith keeps the Believer and God keeps his faith Now faith keeps the believer close to his Principles upon a two-fold accompt Faith realizeth Gospel-truth 1. Because faith is the grace which doth REALIZE all the Truths of the Gospel unto the soul Evangelical Truths to a man that hath not faith are but so many prettie Notions which are pleasing to the fancy but have no influence upon the Conscience they may serve a man for discourse but he cannot live upon them suffering Truths in particular are pleasing in the Speculation in times of prosperity but when the hour of temptation cometh they afford the soul no strength to carry it through sufferings and to make a man go forth unto Christ without the Camp bearing his reproach Heb. 13.13 But of Faith saith the Aposte it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substance of things hoped for and the evidence of things not seen faith makes all Divine Objects although very Spiritual and subtile in their own nature faith makes them I say so many realities so many solid and substantial verities it gives them a being not in themselves but unto the believer and of invisible it makes them visible as it is said of Moses he saw him that was invisible How by faith verse 23.24 that which was invisible to the eye of nature was visible to the eye of faith Faith brings the object and the faculty together Heb. 11.27 Hence now men yet in their unregeneracy though haply illuminated to a high degree of Gospel-Notion in time of tribulation will fall away and walk no more with Jesus because through the want of Faith Divine Truth had no rooting in their hearts all their knowledge is but a powerlesse notion floating in the brain and can give no reality or subsistence to Gospel-verities Knowledge gives lustre but Faith gives being knowledg doth irradiate but Faith doth realize knowledge holds ou◠light but faith adds life and power It is Faith my Brethren whereby you stand 2 Tim. 1.12 Faith is that whereby a man can live upon the truth and die for the truth I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day Look to your Faith Christians For again Faith fetcheth strength from Christ Secondly Faith will help you to fetch strength from Jesus Christ to do to suffer to live to die for Jesus Christ and the truths which he hath purchased and ratified by his own blood Phil. 4 13. I can do all things through Christ which strengtheneth me Faith invests the soul into a kind of Omnipotency I can do all things Other mens impossibilities are faiths triumph Faith is an omnipotent grace because it sets a work an Omnipotent God In the Lord I have righteousness and strength is the boast of faith Isa 45.24 Righteousnesse for Justification and strength for Sanctification and for carrying on all the duties of the holy life this is insinuated in my Text Hold fast c. in FAITH which is in CHRIST JESVS So that if it were demanded How shall we hold fast the answ is by Faith how doth faith hold fast in Christ Jesus scil as it is acted by and as it acts upon Jesus Christ. Jesus Christ is a Fountain of strength Psal 71.16 and that strength is drawn out by faith hence Davids Resolve I will go in the strength of the Lord God I will make mention of thy Righteousnesse even of thine onely 2. Love The second grace which you must look to is LOVE Love is another hold-fast grace I held him and would not let him go said the Spouse of her Beloved Cant. 4.3 I tell you sirs Love will hold fast the truth when Learning will let it go the reason is because Learning lieth but in the head but Love resteth in the heart and causeth the heart to rest in the thing or person beloved I cannot dispute for
His sin is entailed on all his seed 137 138. transmitted by imputation p. 139 and 140. made ours without any impeachment of Gods justice p. 141. by generation not imitation p. 142 143. hurt received by him must quicken the acceptance of the second Adam p. 145. his sin will not be our acquittance p. 148. Advantage great by systems and modules of Religion p. 16 17 18 19. Adoption its kinds p. 436. its name explained 437. Divine differs from humane Adoption p. 438. Adoption presupposeth Vocation Regeneration and Justification p. 438. it entitles to God Christ and Heaven ibid. Adoption the properties p. 439. and priviledges of it p. 440. Adoption is different from Regeneration yet not divided from it p. 446. Adoption an effect of faith p 469. Affections unruly cashier'd when we come to heaven p. 650. Angels their service to the Lord Jesus Christ p. 323 324. not confirmed not reconciled by Jesus Christ as Mediator p. 338 339. Antinomians refuted p. 423 424. Apparel of Saints in heaven p. 652. 653. Atheisme three sorts Vita pag. 51 52. Voto pag. 51 52. Judicio pag. 51 52. Assent to Gods being and bounty ground of Addresses to him p. 30. Assurance an effect of faith p. 472. B. Bars to communion with God three and how removed p. 272. Barring sinne imports punishment p. 346. Belief of Gods being the foundation of Religion p 30. fountain of obedience p. 54. Belief of Christ to be the Son of God is not easie p. 66. Believing sinner the subject of Gospel-repentance p. 489. Believers their dignity and duty pag. 433. Believers united to Christ. p. 278. Believers whom p. 379. Believers persons graces and duties relate to Christ. p. 395 396. Birth-right despised is dreadful p. 448. Blessedness of mans-natural rectitude p. 111. Blessed estate of the New Covenant p. 254 259. Blessed how said of the Saints p. 664 665. Bodies of Saints re-united to souls p. 657. Bodies of Saints and sinners differ at Resurrection p. 591 592. Body of man subject to Gods wrath p. 184. Body it s very self-same substance shall be raised p. 591 592 593. It s prime endowments at Resurrection p. 593 594. Bodily infirmities shaken off in heaven p. 651. Blood of sin to be shed for the blood of Christ p. 296. Bowing at the Name of Jesus what it means p. 321. by whom to be done p. 322 323. C. Cause encourageth to suffer p. 2 3. Captain encourageth contest ibid. Calling effectual p. 353. what it is and how wrought p. 357 358. Called who p. 359. few p. 360. by what ib. from what causes p. 361 362 363. by what means p. 365. to what end p. 366. when p. 367. Call is holy ib. heavenly p. 368. without noise p. 370. immutable p. 371. Care accompanieth true r pentance 541. Case of man fallen helpless by nature 207. Catechismes commended 21. Children of God by Regeneration and Adoption 435. Children of God their carriage directed 448 449 450. Christ is Lord how 330 331. a good Captaine 2 3. Christ is truly God 266 267. and truly man 268. God and man 269. Christ and promises not God the immediate object of saving faith 460. Christians changes three 557. Christian Religion reasonable 483. Come ye blessed what kinde of speech 666 667. Command to Adam and Covenant of works 122. Complaints against God charmed 267. Compassion to brethren sheweth a sense of our own natural weakness 215. Communion an evidence of union with Christ 385. Conditions in order to mans Redemption between God the Father and God the Son p. 222 223. Conquest of enemies an effect of Faith 470. Conscience proveth that there is a God 43 44. Conscience engendreth fear 46 47. Consent of Nations universal and perpetual proves that there is a God 48. Confession of sin a part of Repentance 509 510. How to be made 511 512 513 514. Conviction wherein it consists and how it acts 493 494. Contrition wherein it consists 496 497. Conversion its parts 502. Crown of Saints in heaven what 654. It s threefold wreath 655 656. Covenant what it means 123 124 235. Covenants in Scripture 235. Covenant Natural what it is 236. Legal what it is 237 238. Evangelical what it is 239. Covenant an act of condescention in God 130. Imports Gods promise and mans duty 239. Gods dealing with Adam in Paradise how and why called a Covenant 125. Covenant of Works wherein it consists p. 126 127. How and why given by Moses 128 129. Israel was not under it ibid. Men out of Christ yet under it 130. Covenant of Redemption what it is and between whom 216 217 218 219. It is to be particularly improved by Believers 230 231 232. It confirms the Covenant of Grace its blessings 228 229. Covenant what 233. Gospel Covenant the best of Covenants 235 239. Covenant of Works and Grace are to be differenced by men 131. Covenant of Redemption different from Covenant of Grace 218. Creation the work of God 31. Man created holy and mutable 105. Creatures execute Gods wrath on man 189. Themselves liable to Gods wrath 190. Creeds Apostles Athanasii Nicene c. justified 20. Curse of the Law due to man by nature 181. Cure of faln man Omnipotent 208. D Death of Christ its kinde manner and grounds p. 283. The Reasons thereof 290 291 292. Death of Christ a sacrifice and only so possible 342. Deserving cause of Christ his death 345. Death of Christ was in our place and stead 347. Diligence in duty and readinesse to dye for Christ but a reasonable recompence for his death for us 297 299. Christ dyed willingly obediently and humbly 287 288 289. Death of Christ a pregnant Argument to Repentance 528 529 530. Death destroyed by the death of Christ 303. Desire accompanieth Repentance 544. Dependence on God the duty of such as believe God is 60 61. Divel an enemy to Faith 481. Divels subject to Jesus Christ 326 327. Divel limited by Christ 328. Doctrine of Trinity to be prized 82. Dominion of Saints 442. E Elect dead in sin before called and poor in the world p. 359. Entrance of sin into the world what and how 136. Enemies of man foiled by the death of Christ 301. Entertainment of Christ 434. Epistle to the Romans a Module of Religion 8. to the Hebrews 9. to Galathians ibid. Ephesians 10. Timothy and Titus ibid. Errors are obviated by a Module of Religion 12 14. Errors about Repentance 55. Error in fundamentals inconsistent with Faith 480. Morning Exercise when it begun and how profitable it hath been 23 24. Duties towards it 25. Extremity of hell torments by their inflammation fire and preparation and association with Divels 628 629 630 631. Eternity the property of hell torments 632 633. Evidences of eternal life laid down in a Module 15. Exaltation of Christ opposed to his Humiliation 306 307. It s priority to his humiliation as a merit or meer antecedent discussed 308 309. it was exceeding high 311. Exaltation of Christ by three