take off the veile from the Text in a short explication By one man and him we may consider 1. His name Adam and this comprehends his person sex and kind 2. His order he was the first man 1 Cor. 15.45 3. His person in the individual And so Original sin properly is not derived from the proximate Parents but the prime-parent 4. His nature Adam was one non tantum in individuo sed in specie one comprehending the whole root representing the whole stock the seed and generation of man-kind so Adam is taken for the species of man Sinne The Apostle here speaks of sin not sins as if he would precisely determine it of that one root of sin distinct from those many following fruits this sin hath been the Original the incentive the cause of all sinne this sinne stained the world Entered into the world viz. by propagation sin entered like death Now death is actually propagated as he said scio me genuisse mortalem I know I beget a dying child a child subject to death sinne entered not by example but generation The World By the world we must not understand terrenam corpâ—ralem vitam the pleasure and delights of the world for the Saints are crucified to the world in this sense Gal 6.14 and so Original sin should not seize on believers Nor 2. In locum mundi for as Pareus observes the Angels first sinned and sin first entred by them into the place of the world Nor 3. In Paradisum into Paradise for sin was first committed by Eve in Paradise But 4. We must understand the inhabitants of the world Vniversum genus humanum all man-kind Martyr Gorranus as Mart. Gor. And death by sinne The query among Divines is what this death is Some suppose the death of the body as Ambrose some the death of the soul as the Pelagians but as Haymo observes mors animae corporis in omnes pertranstit the death both of soul and body passed on all for as Origen saith Orig. Mors corporalis umbra est spiritualis the death of the body is only the shadow of the death of the soul so that by death in the Text we must necessarily understand the death of soul and body with all the antecedents and consequents of both Willet sicknesse weaknesse corruption guilt horrour despair Death passed upon all men Corporal death on all the most holy most flourishing most probable to live spiritual and eternal death on all men in the sentence not in the execution Rom. 3.19 the sentence is reversed the execution for ever forborn to believers For all have sinned For the opening of this I shall only give you the glance of Musculus In Adam omnes fuimus in lumbis ejus c. we were all in the loynes of offending Adam from that masse we sprung and therefore as Levi paid tythes in the loyns of Abraham Hebrews 7.9 10. so it is no wonder if we being in the loyns of Adam are found sinners in him Doct. Now the mournful truth that the Text presents us with is this viz. That our first Parent by his transgression hath left an unhappy portion of sinne and death to all his posterity thus much the Text expresseth thus much it confirms we have this unwelcome entail from our first Parent Concerning death I shall not dilate because the shade of death doth alwayes accompany the body of sin but I shall only insist on that part of our portion sin We are entituled to Adams sinne 'T is a derivation from the root to the branches as poyson is carried from the fountain to the Cistern as the children of Traytours have their blood tainted with their fathers Treason and the children of Bond-slaves are born in their Fathers condition Omnes in Adamo peccaverunt Aug. quia omnes unus ille fuerunt Aug. All were entangled in Adams sin because all were folded up in Adams person And the same Father in another place Traxit reatum homo quia unus erat cum illo à quo traxit Man drew down guilt upon himself because he was one with him from whom he drew it Greg. And it is an excellent observation of Gregory Genus humanum in parente primo velut in radice putruit Man-kind putrified in the first parent as in a root Adam is as the poysoned root and the clusters are envenomed because the root was poysoned had Adam stood and preserved his perfection his glory as a royalty had descended to his seed to man-kind but by his offence forfeiting his beauty and contracting on himself both guilt and an universal loathsomenesse both losse and loathsomnesse he transmits to his posterity and it is upon his breath that every child that comes into the world sucks in poyson with his first breach and is no sooner a living creature than a deformed sinner This truth we find early confirmed in the world so Adam begat Seth according to his own likeness Gen. 5.3 non ad similitudinem Dei sed ad similitudinem sui Brockman and it is very considerable the Original phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his image in his likeness the word is as it were redoubled to set the greater brand upon corrupt nature in his image nay in his likeness And to shew the necessity of our drawing corruptness from Adam holy Job expresses it by a quick and smart interrogation Job 14.4 Nay th s truth David seems to bedue with tears and deplore with sighs Psal 51.5 Behold I was shapen in iniquity and in sinne did my mother conceive me In the times of the Gospel this spot is more clearly discernable and from whence we received the contagion Rom. 5.19 By God we are creatures by Adam we are sinners so that Text By one mans disobedience many were made sinners And so most remarkably 1 Cor. 15.49 And as we have borne the image of the earthly c. Nor is that gloss of Cyprian upon the place to be over-passed Imaginem terreni portavimus Cypr. peccandi propensâ—â—nem mortem imaginem caelestis portemus constantiam in sanctitate instaurationem ex morte corruptione ad vitam immortalitatem i. e. We have borne the image of the earthly Adam a propensity to sin and death let us bear the image of the heavenly a constancy in holiness and instauration from death and corruption to life and immortality I shall only adde one Scripture more Ephes 2.3 We were by nature the children of wrath as well as others Now there are three things which are considerable for the dispatch of the doctrinal part of the Text. 1. To demonstrate more particularly the transmission of Adams sin to us Now Adams sin is transmitted to posterity two wayes 1. By imputation 2. By inhaesion the guilt and the stain of his sin is propagated to all his posterity Particle 1 1. The sin of Adam is derived to us by way of imputation and that upon a double demonstration may be evidenced
passion of God-man Man being every other way finite must have suffered infinitely in regard of duration even to eternity And none but Christ who was infinite in regard of the subject and dignity of his person as he was God could have so speedily and effectually delivered us from this punishment by suffering it himself whereby Gods justice was satisfied his hatred against the sinner removed and his mercy at liberty to act in the pardon of the sinner Sixthly This passion of Jesus Christ God was graciously pleased to accept for us and impute to us as if we had suffered in our persons and so he receives us into mercy And this is the substance of the Doctrine of the Gospel about mans salvation So much for the first thing the Explication of the point 2. I now come to the Assertion or Demonstration of it that you may receive this Doctrine as a Truth not built upon the traditions of men but revealed in the Word of God Now to prove this point viz. That the death of Jesus Christ is the procuring cause of mans Justification and Salvation I may use two sorts of Arguments First Some from the consideration of Christs death Secondly Some from the consideration of mans Justification and Salvation 1. From the consideration of Christs death I shall offer six Arguments 1. It s Possibility 2. Necessity 3. Nature 4. Cause 5. Vicegerency 6. Peculiarity First From the possibility Let me be bold to assert had it not been for this purpose it had not been possible for Christ to dye as it was not possible for Christ to be holden of death Acts 2.24 the price being paid and so the Prisoner of course to be released so it had not been possible because not just Id tantum possumus quod jure possumus to put him into a prison if it had not been to pay a debt And a debt of his own he had none he was a Lamb without blemish and without spot 1 Pet. 1.19 Holy blameless undefiled separate from sinners Hebr. 7.26 He knew no sin 2 Cor. 5.21 which I the rather mention because Sâ—cinus hath the impudence to lay down this blasphemous Assertion That Christ like the Jewish High Priest did offer for himself as well as for the people You have seen he had no debt no sin of his own he professeth of himself that he did alwayes those things which pleased his Father John 8.29 and therefore he must needs dye for our debts it is plain that Adam had he continued in integrity should not have dyed death is not the effect of nature then the Saints in glory must dye again for they have the same nature but the fruit of sin death entred into the world by sin Rom. 5.12 And the Apostle proves the sin of Infants expressed by that Periphrasis such as have not sinned after the similitude of Adams transgression from the death of Infants and in Adam all dyed i. e. by his sin 1 Cor. 15.22 Therefore Jesus Christ being purified from the guilt of Adams sin by his holy birth and no lesse perfect than Adam should have been could never have dyed if not for our sakes Secondly From the necessity of Christs death it was necessary for our Salvation and Justification without which end it had been in vain The Socinians mention two other reasons and ends of Christs death the one to be an example of obedience but such we have many others upon far less charge the other to be a ground of hope for the remission of sin and the fulfilling of Gods promises but properly it is not the death but resurrection of Christ which is the ground of our hope 1 Cor. 15.14 If Christ be not risen your faith is vain so that those ends are improper and insufficient And to strike it dead I urge but one place Gal. 2.21 If righteousnesse come by the Law Christ is dead in vain What can be more plain if righteousnesse be not by Christ that the death of Christ be not the procuring cause of our Justification Christ is dead in vain to no end or as Grotius and others rather understand without any meritorious cause i. e. our sins however all comes to one Thirdly From the nature of Christs death it is a Sacrifice this consists of two Branches 1. Sacrifices did expiate sin 2. Christs death is a Sacrifice and a sin-expiating Sacrifice 1. I say Sacrifices did expiate sin Levit. 1.4 He shall put his hands upon the head of the burnt-offering and it shall be accepted for him and many such places And this they did typically which strengthens the cause we have in hand as representing and fore-signifying Christ without which it was not possible for the blood of Buls and Goats to take away sins Hebr. 10.4 And the sins pardoned under the Old Testament were pardoned thorough Christ and not through any vertue of their Sacrifices Christ being a Mediatour for the Redemption of the Transgressions that were under the first Testament Hebrewes 9.15 2. And this brings in the second Head that Christs death is a Sacrifice and a sin-expiating Sacrifice if either the names or nature of it may be regarded for the names and titles proper to Sacrifices they are attributed to it and God doth not give flattering titles nor false names but such as discover the nature of things it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Oblation or offering up of himself Ephes 5.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3.25 to omit others and for the nature by vertue hereof sin is atoned he is our High Priest for this end to make reconciliation for the sins of the people Heb. 2.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being by an Enallage put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to pacifie God reconcile God turn away his wrath You meet with all things in Christ which concurre to the making of a Sacrifice The Priest he is our High Priest the Sacrifice himself Christ was once offered the shedding of blood and destroying of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the essential part of a Sacrifice Add to these 1 Cor. 5.7 Christ our Passeover is Sacrificed for us where is a double Argument 1. That Christ is expresly said to be Sacrificed 2. That he is called a Passeover which at the best seems to have been both a Sacrifice and a Sacrament Now then Christs death being a Sacrifice it appeares that it appeased Gods wrath procured his favour Fourthly From the cause of Christs death I might urge a double cause 1. The inflicting cause it was Gods displeasure Nothing more plaine than that he had a very deep sense of and sharp conflict with Gods wrath from those dreadful horrours in the Garden where his soul was exceeding sorrowful unto death not certainly at the approach of an ordinary death which many Martyrs have undergone with undaunted courage but at the apprehension of his Fathers anger and upon the Cross where he roared out that direful complaint My
himself hath contracted it into a very brief but full 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The ten Commandments a brief abstract of the whole Law Three Modules delivered by Christ in his first Sermon or Module in the ten Commandments which are called ten words Deut. 4.13 because they are the briefest Epitome of the Law And thus our Saviour as he laid down the great and larger draught of Gospel-doctrine so also in his Sermons he hath left some shorter forms or types of necessary points and principles of Religion exempli gratiâ in his first Sermon after he entred upon his publick Ministry he hath drawn up three very concise and most excellent Modules 1. Of beatitudes Mans summum bonum The first Module contains the beatitudes A list of particulars wherein mans true and chiefest happinesse doth consist Matth. 5. from the third verse to the twelfth wherein he doth totally crosse the judgment of the blinde world writing blessednesse where the world writes woe and woe where the world writes blessednesse Credenda These we may call the credenda Articles of faith to be believed by all those that would be accounted Christs Disciples The second Module contains a list of duties things to be done by every one that would be saved This our Saviour doth by asserting and expounding the Moral Law from the seventeenth verse to the end of the Chapter confuting and reforming the false glosses which the Scribes and Pharisees had put upon the ten Commandm nts thereby making the Law of God of none effect Facienda And these we may call the facienda things to be done The third Module contains a list of petitions which in the sixth Chapter from the ninth verse to the sixteenth he commends to his Disciples and in them to all succeeding generations of the Church as a form or directory of prayer Not that Christians should alwayes confine themselves to the words Petenda 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but conform to the matter in their supplications at the Throne of grace After this manner pray ye And these we may call the petenda things to be prayed for The Apostles method in their Epistles The Epistle to the Romans the Christian Catechisme The holy Apostels tread in our Saviours steps you may observe in all their Epistles that in the former part of them they generally lay down a Module of Gospel-principles and in the latter part a Module of Gospel-duties The Epistle to the Romans is upon this account justly called by some of the Antients The Christians Catechisme As containing an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or list of the chief Articles of the Christian Religion for although the principal designe of the Apostle be to discusse that prime Evangelical doctrine of justification in the negative and affirmative part of it Neg. not in works Affir in a free gratuitous imputation of the righteousnesse of Christ applied by faith together with the grounds evidences and fruits thereof yet occasionally according to the wisdome given unto him he doth with a most profound and admirable art interweave other deep and fundamental points of Religion scilicet A parallel between the a Chap. 5. two Adams The doctrine of Original sinne The corruption and depravation of b Chap. 7. nature The doctrine of grace chap. 7. The merit and efficacy of Christs death and resurrection Chap. 6. The doctrine of AFFLICTION and the use of it to believers Chap. 8. The mysteries of Election and Predestination Chap. 9. The excoecation and rejection of the Jews Chap. 10. The vocation of the Gentiles Chap. 11. with the restituion of the seed of Abraham c. And when he hath finished the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of doctrinal principles he winds up the Epistle with a short but full delineation of Evangelical duties wherein he doth bring down those principles unto practice The former part of the Epistle is the DOCTRINE the latter part is the VSE I beseech you therefore brethren by the mercies of God c. The whole Epistle to the Hebrews is nothing else as it were but a delineation of the THREE OFFICES OF JESUS CHRIST King Priest Prophet The Epistle to the Hebrews Especially his Priestly office with a most profound and yet dilucid Exposition of those Levitical types and figures which did more obscurely Heb. 10.1 shadow forth Christ under the Law so that in that Epistle as in a Table Christians may behold the Law to be nothing else but Evangelium velatum veiled Gospel and the Gospel to be no other thing than Lex revelata unveiled Ceremony or the Law with the Curtain drawn But there be divers short Modules or Compendiums of Christian doctrine occasionally delineated by the Apostles in their several Epistles In the Epistle to the Galatians within the compasse of five verses the Apostle gives two full Catalogues or Lists chap. 5. The one of sinnes ver 19.20 21. The other of graces ver 22.23 In the Epistle to the Ephesians chap. 5. 6. you have an excellent and compleat Module of Relational duties Of Ver. 22. Wives towards their husbands Ver. 25. Husbands towards their Wives Chap. 6.1 Children towards their Parents Ver. 4. Parents towards their Children Ver. 5. Servants towards their Masters Ver. 9. Masters towards their servants The Epistles to Timothy give us a type or table of Ministerial offices and qualifications yet so as most beautifully adorned with other most precious Evangelical principles the sum whereof is CHRIST 1 Tim. 1.15 This is a faithful saying c. And the principal comprehensive parts FAITH LOVE faith apprehensive and love active These two in my Text many learned men conceive to be intended by Saint Paul as the two great comprehensive fundamentals of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commended by him unto Timothy his care and fidelity Hold fast the form of sound words the two main branches whereof are FAITH and LOVE but of this more hereafter In the Epistle to Titus the Apostle will furnish you with two short but very perfect systems one in chap. 2. ver 11.12 13 14. Where you have Ver. 11. 1. Gods grace made the original and fountain of all the good we expect from God and perform to God Ver. 11. 2. And this grace issuing it self by Christ for the salvation of the creature Ver. 11. 3. And appearing by the Gospel there you have Scripture intimated and Ver. 12. 4. Teaching us as to the Privative part of obedience to deny ungodlinesse and worldly lusts terms capacious enough to comprise all sinne As to the positive part to live soberly implying all personal duties for the governing of our selves in our single capacity Righteously implying all duties to our neighbours Ver. 12. godly noting our whole Communion with God in the duties of his worship More cannot be said as to the duty of man Now 5. The encouragements are either from
13 34. so the mercies of it are the best mercies for they are the sure mercies of David 2 Sam. 23.5 Corol. 7. Blesse the Lord that ye are under the best dispensation and clearest discovery of the Covenant of grace better than Adams after the promise was made to him upon his fall better than Noahs after the flood better than Israels in the Wildernesse yea better than the Patriarchs and Prophets who had much legality and obscurity in their administrations in comparison of us who behold with open face the glory of God 2 Cor. 3.18 That it is the lot of us Gentiles to be brought into the knowledge and participation of the Gospel in the last and best time I mean after Christs appearance in the flesh The Apostle compares the Church to a Tree Rom. 11.16 17. which hath the same root Christ but several branches now that the natural branches should be cut off to make way for the ingrafting of us wildings Pet. Mart. is matter of praise to the High God for his rich grace to us Gentiles Ephes 3.8 Corol. 8. Labour for a spirit of self-denial and debasement for as the Old Covenant spirit is a spirit of pride and boasting to advance natural abilities Rom. 3.27 Rom. 10.3 to glory in our own personal endowments and performances so a New Covenant spirit is contrary to that and is a spirit of faith self-denial and debasement Corol. 9. Watch against Satan as soon as ever God and man were in Covenant he set himself to break that Covenant and prevailed for he beguiled their simplicity by his subtilty 2 Cor. 11.3 Gen. 3. Now albeit the New Covenant stands on a surer foundation yet he will very much weaken our comforts and increase our sorrows by drawing us under Gods displeasure by sin forfeiting Covenant mercies by Covenant breaches which mercies though they are not lost finally to Gods Elect yet are they often to be recovered renewed and secured to our souls by a clear evidence Besides Satan will perswade men to slight and renounce their Baptisme as when he makes Witches and turns Christians to be Mahumetans because thereby he knows they renounce their Covenant with God to make one with himself there are that upon fairer pretences neglect or deny the Seals of the Covenant Satan had a fair pretence also to draw away our first Parents and make them break with God which they little thought would have cost so dear but the sad event shewed the sinfulnesse of that sinne wherefore Wa ch and pray that ye enter not into temptation Be not ignorant of Satans Devices in these back-sliding and fedifragous times Remember from whence ye are fallen and walk stedfast in Gods Covenant you that stand 1 Cor. 10.12 learn by others falls to take heed THE FALL OF MAN Rom. 5.12 Wherefore as by one man sinne entered into the world and death by sinne and so death passed upon all men for that all have sinned THis doctrine of Original sin is not more difficult to understand than necessary to be known more full of knots than uses if we consider 1. The several batteries that are planted against this truth by Rabbins Pelagians Socinians Flaccians Arminians Anabaptists batteries raised by Pelagius his pride Philosophers ignorance Papists policy and Hereticks idolized reason Or 2. if we consider the dependances of other doctrines upon this truth Augustine writing against Pelagius thought the summe of Religion consisted in the right knowledge of Original sin As we know the pleasantnesse of a garden by the noysomnesse of a dunghill the gratefulnesse of a day from the darknesse of a night so we cannot know the benefits of Christ so well as from the knowledge of our Original guilt and sin By a strict survey of Original sin we may better understand the honour of justification the power of grace and sanctification the sweetnesse of a Christ the necessity of a Gospel the preciousnesse of a Ministry and therefore it was a futilous and malicious assertion of Celestius of old to call the doctrine of Original sin rem questionis non fidei a matter of debate not faith and the Hereticks of late to reproach it with the stile of Austins figment 3. If we consider the influence of this truth upon our practice The knowledge of Original sin it is the curb of pride the foyl to set off grace the glass of man the spurre of industry it is that which makes the best of Saints to weep in the best of duties and the worst of sinners to look pale in their greatest prosperities so that you see the doctrine is most useful let it therefore be most grateful Now this Original sin Divines usually distinguish in peccatum Originali Originans in peccatum Originali Originatum into Original sin Originating and into Original sin Originated into the Cause and into the Subject of this sin the fountains and its streames one man infecting and all men infected the first is my task the second is referred to a more worthy hand In the latter part of this chapter where the Text is the Apostle carries on a double design 1. To shew the excellency of Christ and grace by Christ 2. The necessity of faith in Christ and both these he demonstrates by a full and large comparison between the first and the second Adam the losse by the first the gain by the second the sin of the first the grace of the second the condemnation we are obliged in by the first and the pardon we are enriched with by the second the first is a poysonous spring the second is a cleansing fountain The Text if you look at the design of it it points at the postern where sin and death first entered the world and that was by Adams eating the forbidden fruit the prohibited Apple was the first Apple of contention between God and man-kind If we look at the parts of the Text they are three 1. We have an unhappy Parent viz. Adam not only by his offence undoing himself but making a bankrupt world By him sin entered the world 2. In the Text we have an unhappy posterity not only to be linkt to the loynes but the sins of the first Parent The whole world had sin entered into it and all have sinned saith the Text viz. in him 3. We have an unhappy portion sin and death the inseparable twins of misery so saith the Text sin enters and death by sin sin came by Adam and death came by sin the one fell in pell mell into the world with the other and both are the unhappy inheritance of every child of Adam indeed the Saints are exempted from the second but not the first death sin and death were married in Adam and they shall not be divorced in any of the sons of Adam believers dye temporally though not eternally they feel the stroak though not the sting of death Now for the further clearing of my way it will not be a digression to
Demon. 1 1. Ratione faederis by the reason of the Covenant of Works which God made with Adam we were in him all of us legally when God first made a Covenant with man it was not with Adam ratione individui as an individual person sed ratione â—aturae as he bore our nature with him as the representative of man-kind God makes his Covenant with Christ as Head and Mediatour of his Church with Abraham as the father of the faithful with Adam as the stock of man-kind Isa 53.11 Psal 40.8 we were in him parties in the Covenant and had interest in the mercy which should accompany the keeping of it and were liable to the curse which should follow the breach of it Now Adam violating the Covenant the guilt of that violation descends upon all his posterity Rom. 5.19 Constituti sunt peccatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chry. they were constituted sinners It is to be noted that God never makes a Covenant with a single person personally and individually that all others are unconcerned in it but with whomsoever God enters into Covenant that person is a representative of others and is to be looked upon as a publick person otherwise God should make as many Covenants as there are persons which is the greatest absurdity to assert and so in Covenanting with Adam he looked on him as the stock and root of mankind Arg. 2 2. Ratione Collationis The Apostle in two places makes a remarkable comparison between Adam and Christ the first and second Adam comparing the good of the last with the evil of the first the grace of the one with the sin of the other the life conveyed by the one with the death transmitted by the other Rom. 5.12 c. 1 Cor. 15.45 c. Now the righteousnesse of Christ redounds to believers to justification so the sin of Adam redounds to his posterity to condemnation by Adam we are cast by Christ we are cleared by Adam guilty by Christ innocent the comparison would else be wholly insignificant as by Christ we are made really righteous so by Adam we are made really sinners we are Princes in Christ Prisoners in Adam Crowned in Christ cursed in Adam this is is one great drift of the comparison Particle 2 2. The sin of Adam is derived to us not only by way of imputation but by way of inhaesion we receive from offending Adam Adamus genus nostrum tabificavit Aug. vitiositatem libidinem morbidum affectum a vitiosity lusting and a contagious distemper we receive not only a defect of holiness but deordination pravity evil disposition propension to mischief Ephes 4.22 John 3.6 Jam. 3.15 Col. 3.5 aversion to all good this sometimes the Scripture calls the Old man the flesh divelish wisdome the hell that sets the whole course of nature on fire earthly members And that Adams sin is propagated to us by way of inhaesion is likewise demonstrable by a double evidence Arg. 1 1. From the confession of some of the best of Gods Saints Psal 51.5 The soul of David was no sooner united to his body than sin was united to both he had not only a Crown of gold but grace he was not only a King after mans desire but a Saint after Gods heart 1 Sam. 13.24 yet this sinful leprosie he drew from Adam this Original staine clave to him he was a sinner in the womb though a Prince in the Throne and a Saint in the Sanctuary And so Paul that excellent Apostle how doth he moan this inward spot which he drew from Adam how doth he complain of indwelling sin Rom. 7.17 of an evil within him verse 19. of a law of his members verse 23. These groans of such eminent Saints are too pregnant an argument that the sin of Adam transmitted to us doth not only cast guilt on our persons but filth on our natures lay a charge to us but throw a stain upon us Arg. 2 2. As Christ doth not only vouchsafe believers imputed but infused righteousnesse the merit of his obedience but the graces of his Spirit to justifie but to renew and sanctifie us 1 Cor. 1.30 so the first Adam not only conveighs guilt to condemn but filth to defile us else the work of sanctification would be wholly unnecessary and the comparison between the first and second Adam would be maimed and imperfect Christ makes us heavenly as well as pronounceth us heavenly and Adam makes us earthly as well as leaves us to the punishment of those that are so The full comparison between the first and second Adam speaks this clearly Adam had sin to defile Rev. 1.5 Christus valnera sanarit quae Adamus portavit Cypr. and therefore Christ had blood to wash Here may that observable passage of Austin come in Vidi ego zelantem puerum c. I have seen saith Augustin a child with his eye full of envy venting his malice c. Whence comes this incurvation and waywardness of nature but from Adam happily the parents of this child were true and eminent believers so that there must be a tabes a disaffectednesse transmitted from Adam to his posterity against the opinion of Peter Lumbard and the Schoolmen 2. The second thing to be opened for the dispatching of the doctrinal part of the Text it is this To vindicate the righteousnesse of God in this transmission and conveyance And the justice of God is most glorious in this propagation of Adams sinne and this may be cleared in a double Demonstration Demon. 1 Adams sin is ours as well as his as a Learned man most elegantly Si quis peste laborans alios inficiat hi moriuntur Pet. Martyr dicitur illorum quisque non alienâ sed sua peste mortuus esse Now there is a double Argument to prove Adâ—ms sin ours 1. Else God did punish us for anothers sin that fault which is not our own which is against divine justice God doth not usually strike the son for the fathers crime and make the son feel the bruise of the fathers fall that the father should merit the stroak and the posterity feel it this is against his own protestation Ezek. 18.2 2. The Antithesis between Christ and Adam would not hold if Adams was not to be reputed ours for as the righteousnesse of Christ ita communicatur membris ut quisque fidelis dicere possit illam esse suam c. as Bucan well observes is so communicated to us that every believer may say This righteousnesse is mine so the iniquity of Adam is so communicated to all his posterity that every child of Adam may sadly say This iniquity is mine and I am righteously punished for it And now therefore I say if Adams sin be ours in the guilt and stain of it let us acknowledge Gods justice in the transmission of it Demon. 2 2. Had Adam stood we expected the entaile of perfection and happinesse that the Crown should have descended to us as his issue
and off-spring we expected that the beauty of his mind the harmony of his will the holinesse of his desires the absolutenesse of his Soveragnty should have fallen to us as a Princely inheritance and therefore Adam falling it is but just that the entaile of sin and death should be fixed upon us 3. Now the third thing to be opened in the finishing of which the doctrinal part will be dispatcht is to shew that Adams sin is not propagated to us by imitation but by generation against the heretical Pelagian And this shall be briefly coucht under the evidence of a five-fold Argument Arg. 1 Arg. 1. As our Divines seasonably observe Christs righteousnesse is not only proposed to us to be imitated we should then all fall sho t in writing after the copy but those that lay hold on his righteousnesse by faith they are changed and renewed in their minds there is a physical communication of this righteousness they feele the power of his death in the crucifying of their lusts and the vertue of his resurrection in their newnesse of minde and life Rom. 6.5 Phil. 3.10 as the Apostle most pathetically So Adams sin is not only our Copy but our corruption it doth not only seduce but defile our natures not only entice but condemne our persons Adam was not only a sinful pattern but a sinful Parent the plague of his sin hath infected the humane nature not only me but man-kind Arg. 2 Arg. 2. Baptisme that is administred to little ones to our infants it cannot be thought to blot out sins of imitation for they are guilty of none then Baptisme would in vaine be administred to our infants and this raises the feud of Anabaptists against this great truth of Original sin They deny the sin of Infants that they may deny the Baptisme Now we cannot conceive that tha blessed Ordinance of Infant Baptisme should be administred for no designs and purposes and why doth the Apostle call Baptisme the Laver of Regeneration Tit. 3.5 were there no stain in Infants what need of a Laver or of washing Arg. 3. And as Ambrose observes David ait ante usuram lucis Ambrose se accipere originis injuriam David complains that he lay under the stain of original sin before he was blest with the first light of the Sun he was dog'd with native corruption when the womb bore him it bore a living but a leprous childe he was wrap't in sin before he was wrapt in swadling cloaths Arg. 3 Arg. 4. And how many offend in the world who think nothing of Adam they transgresse and look not on his Copy And what is murder so often acted in the world to the earing of an Apple What proportion is there between those two Sins Adams eating of an Apple and Cains shedding of his brothers blood How many transgressours are there in the world that ne-ever heard of his offence or that ever there was such a man in the world whom did Philosophers imitate in their sin that opinionated the world to be eternal as Aristotle and his followers Arg. 4 Arg. 5. And that Argument of a learned man is most considerable Si peccatum originis sit tantùm ab imitatione Paulus non dixisset ex Adamo fluxisse peccatum sed à Diabolo quia ipse peccandi exemplum dedit i. e. If original sin were only propagated in a way of imitation Paul would never have said that sin entred the world by Adam but by Satan for he set the first pattern of sinning And now the doctrinal part is dispatch't I shall only annex some few things for the clearer evidence of this truth Arg. 5 1. If the guilt of Adams sin be not imputed to us why do our Infants of en labour under the wracking torments of some distempers and why often is the Cradle turn'd into a Coffin why come they crying and moaning into the world why doth palenesse of face plenteousnesse of tears and a multiplicâ—ty of diseases seize upon them as the prisoners of sin Surely God cannot forget the bowels of a Father this could not befall our Infants were not the hand of justice armed with sin and guilt let us not conceive God trying practice upon poor moaning innocents 2. If Adams sin be not inherent in us why have we not free will to good why do we not naturally burn in love to Jesus Christ and flourish with all vivacity in duty why flye we not to the Sanctuary as to our Paradise but on the contrary why do we draw the Chain of a body of death after us Duty is our burden sin our Element Rom. 7.24 the world our beloved the creature our Idol How are we dragg'd to service we flye to sin but are drawn to duty And in a word how come our understandings to be prisons of darknesse our wills stages of rebellion our affections heaps of dung or drosse for naturally we love sin or the creature what was then the inoffensivenesse of infancy thus to envenome our natures how came in the evil heart of unbelief Hebrews 3.12 3. This Truth of original sin was generally held in the Church till Pelagius who liv'd in the fifth Century confirmed by divers Councels in the Primitive times Quis ante Discipulum Pelagii prodigiosum Cael estium reatu praevaricationis Adaegenus humanum negavit esse astrictum Concilio Melevitano Concilio Toletano c. and the sixth Council of Carthage This truth hath been acknowledged by Heathens Plato complained Homines naturâ suâ esse pravos induci non posse ut justitiam colant i. e. That men were naturally very evil and could not be induced to the embracement of what was righteous And Cicero lamentatus est homines à naturâ novercâ in lucem edi Cicero complains that men were brought into the world by nature their step-mother the Heathens themselves universally enjoyned a strict Discipline to curb the ranknesse and untowardnesse of nature Actus ille Adami quo ipse peccavit omnibus imputandus est censendus omnium esse proprius c. A lap Nay this truth hath been confirmed by the most learned of the Papists A lapide in his Comment on the Romans acknowledgeth that that one act of Adams in eating the forbidden fruit wherein he offended is to be imputed to all men and is to be reputed the sin of all men and from hence it comes to passe that every childe of Adam hath contracted a necessity of sinning even with his first breath Nay the very Rabbies have attested this truth and we finde it clearly though sadly witnessed by our constant and much to be bemoaned experiences and here we might suppena and summon two witnesses for the further verification of it our own aversenesse to good and our natural propensity to evil 4. Nor was this truth ever opposed but upon some designe The Pelagians opposed it to maintain the perfection and power of nature which is mans proper Idol The Papists have opposed
watch over them till the morning of conversion appear in them 3. By their importunate prayers Adam destroyed his posterity by a wanton eye let us study to save ours by a weeping eye by prayer mingled with tears Hannah by prayer obtain'd a Samuel let us by prayer endeavour to make our children Samuels the God of grace can give grace to our issue upon the account of prayer Prayer may obtain that from the second Adam for thy children which they lost in the first 8. Let us consider this with our selves that though from Adam we receive sin and death yet that we charge not our sin and death upon him as if we dyed by his fall and not by our folly it is true our original guilt comes from him but from whom comes our actual he left us a stock of sin but who hath improved this stock Perditio nostra ex nobis our destruction is from our selves his sin is ours as we were in him but O those innumerable iniquities we our selves have adventured upon we had the Egge from Adam but the Serpent is from us that stings to death we cocker lust and warme corruption with our desire and delight that it engenders into killing transgressions Adam hath left us death by original but we apply this death by our actual sin And therefore as our perdition was hatched by Adam so it is fledged by us it is seminally from Adam but ripen'd by us we our own selves perfect our own misery we put the seal to our own destruction by our fostering of our own lusts and by our actual rebellions OF Original sinne INHERING Rom. 6.6 Knowing this that our old man is crucified with him that the body of sin might be destroyed that henceforth we should not serve sin THe Apostles drift throughout the whole Chapter is clearly to beat down sin and to promote holinesse It was not known in his happy dayes how to ascend the Throne of glory but by the steps of grace Those Primitive and truly inspired Saints never thought of commencing any degree in happinesse per saltum knowing that without holinesse they should nâ—t see God Now to urge his already believing Romans to further sanctity the Apostle uses the consideration of their Baptisme as a special motive in the 3.4 5. verses and indeed those Ordinances in which we receive most from God are greatest obligations of the soul unto God There are these mercies with him that he may be feared When the direct beam of love from God to them is strongest the reflexion of love and duty from them towards their God is hottest then they are constrained and cannot as it were 2 Cor. 5.14 any longer choose but live to him that dyed for them This is that which the Apostle in this verse takes for granted Knowing this or we all know and grant this the participle by an Hebraisme being put for the verb which hath reference unto the foregoing part of the Chapter A Lapide in locum Of which the words following in my Text are the sum and conclusion viz. That our old man is crucified with him c. Which words contain 1. A duty or priviledge for in Religion the same thing is both it being our happinesse to serve so good a Master and to be employed in so good a service 2. The end of that duty or priviledge That the body of sinne might be destroyed c. But my task being only to speak to some of the terms we here meet withal I would not be curious in the division of the words I am only to unfold a word or two in each part Paraeus Chrys viz. Our old man the body of sinne and sinne all which signifie one and the same thing that is they all are put here to expresse our Original pravity and inbred corruption Concerning which I suppose you have in the former Sermon seen this fountain of death opened I am only to shew you the streames that are from it overflowing in every one of us Original pravity inhering in us spoken to in the general And in the handling of this subject give me leave to propound some things first more generally remembring that this discourse is intended partly in the nature of a common place and then I shall speak to it more particularly from the words now before us Considered first that there is such a pravity That which more generally I am to speak unto is First That there is a pravity naughtinesse and corruption in every one Secondly What this corruption and spiritual pravity is 1. That there is such a pravity will partly appear from the forced consent and common experience of all men Arguments to prove it To prove which I need not quote those passages which Austin hath formerly observed out of Plato and Cicero or adde any other for certainly the wickednesse man naturally tends unto is so grosse Contra Julian Pelag. that the dim sight of nature may easily discover it were this to be read of Pagans I would confirme my assertion as Paul did his Acts 17.28 Certain of your own Poets have said it But I remember I have to do with Christians and therefore to the Law and to the Testimony Alas these poor men like those that admired Nilus's streams but were ignorant of its spring-head they could not see so far as to the true cause of all this sinful misery they could complain that none were content with their condition but qui fit how or whence it came so to passe they could not tell Nay more the wisest Heathen with the plummet of reason could never fathom the depth of this corruption St. Paul Rom. 7.7 till a Convert and savingly instructed in the Law did not know this lust And this I the rather premise because I shall take my self tyed up to Scripture-evidence and proofs in the businesse in hand Scripture makes only a full discovery of this disease and of its cure too Here only invenitur venenum here only nascitur antidotus Hence then I shall chiefly fetch these Arguments instead of many The first Argument of our sinful condition by nature may be taken from Gen. 5.3 where 't is said that Adam who had been created in the likenesse of God ver 1. after his fall by sin Arg. 1. From mans begetting children in his own image begat a son in his own likeness who had now made himself like unto the beast that perish or far worse for an Oxe knows his Owner c. Now what is it for God to create man in his likenesse 't is sanctus sanctum A holy God creared man holy and by consequence for Adam to beget Seth in his likenesse is corruptus corruptum defiled Adam begat defiled polluted Seth and indeed who can bring a clean thing out of that which is unclean John 14.4 if the root be corrupt the fruit is not sound if the fountain be poyson'd the waters are not wholesome if the
Parents be leprous or infected with some other disease not to be named they entail their malady as well as their nature upon their unhappy off-spring Nothing can exceed the vertue of its cause which is the ground of our Saviours assertion John 3.6 That which is born of the flesh is flesh It is very remarkable that the like phrase is not used when Scripture speaks of Adams begetting Cain or Abel though both these were begotten in Adams likenesse too because Abel being to dye without issue and all Cains progeny to be drowned by the flood it is noted the rather of Seth by whom all mankind hath hitherto been continued in the world that he from whom as well as from Adam we all came was begat in Adams own image that into which by sin he had transformed himself and not in that likenesse which was Gods in which God at first made him Nay though the Parents be regenerated yet their children by nature are altogether defiled because they beget children as they are men not as they are holy men though the Parent be circumcised the childe brings into the world an uncircumcised foreskin with it as the purest wheat that is cast into the Field comes up with husks and stalks I might adde that the holiest men upon earth are but holy in part they have a dark side as well as a light side and proles as conclusio sequitur deteriorem partem their children are like to what they were by nature and cannot without the same Almighty mercy be like what they are through grace witnesse Josiah's and Hezekiah's children but there are too many sad Evidences of this amongst us daily Arg. 2. From the Redemption of man by Christ Our second Argument for to prove our corruption by nature the Apostle furnishes us with 2 Cor. 5.14 If Christ dyed for all then were all dead And the stresse we lay upon it it will very well bear for what need all that are saved to be saved by Christ if in themselves they are not ruined Destruction is first asserted to be from our selves and then it follows but from me is your health is not Christ made to all those that shall come to heaven and happinesse wisdome 1 Cor. 1.30 righteousnesse sanctification and redemption Does not his death satisfie for their debts his Spirit sanctifie their hearts Thus none go unto the Father but by him and whosâ—ever would but see the Kingdome of God must be borne again John 3.3 This very reason St. Austin urges concerning children I shall give this Arg. de verbis Domini serm 8. and some larger passages in English that I might not overmuch entangle the thred of my discourse Whosoever sayes that infancy hath nothing from which Jesus should save us he denies Christ to be a Jesus to infants baptized in his Name for what is a Jesus Jesus is by intâ—rpretation a Saviour a Saviour is a Jesus those which he does not save be ause they have nothing that he should save them from or cure in them he is not to them a Jesus Now if your hearts can endure that Christ should not be a Jesus to such I know not whither your faith can be sound c. Thirdly Scripture Ordinances prove this corruption to be in us for else what need their institution to take it from us Third argument is taken from Ordinances Sacraments c. If there be no pollution in the foreskin why was Circumcision appointed to do it away if we have no filth what needs baptismal washing and if we may borrow light from any shadows of the Ceremonial Law why should women be so long unclean and need solemne purification after their child-birth if the fruit of their womb had been so immaculate and pure as some would make us believe 'T is true the Virgin Mary offer'd though she brought forth a holy Childe Isa 53.11 but he was by imputation sinne for we know he bare in Gods account our iniquities Saint Austin upon the bringing of Children unto Christ August serm 36. In Evangel secund Lucam observes this also Children sayes he are brought to be touched to whom are they brought to be touched but to the Physitian if they come to a Saviour they come to be cured and presently after he addes video reatum I see there is guilt in them Another passage of his I shall the willinglier quote because many that oppose this truth pretend much to reverence antiquity De verbis Apostoli serm 8. Wherefore dost thou say this childe or this person is sound and hath no disease why then dost thou runne to the Physitian with him art not afraid lest he should say unto thee Take him away that is sound The Sonne of man came not but to seek and to save that which was lost why didst thou bring him unto me if he were not lost Lib. 1. And in his tract against Julian the Pelagian the same father quotes several that were his predecessors in the maintaining of this very truth as Irenaeus Cyprian Hilary Ambrose c. but I proceed because we have heard a greater than all these God himself so abundantly attesting of it This corruption shews it self by its effects if we be so spiritually foolish Fourth argument The sad effects prove it as not to believe there is such impurity in us from any other Arguments produc'd for the proof of it experience may be our Mistresse to teach it 1. The miserable effects 1. Experiences of multitude of miseries that flow from it This is that Pandora's box which the Heathens so much talk of out of which all manner of mischiefs flow abroad in the world Why do we come into the world crying rather than laughing but as a sad Omen of the world of evils we are ever after here to meet with De Civitate Dei lib. 21. cap. 14. But if there were no sin there would be no suffering in those tender yeares And what have these sheep done When I see a childe lying bound hand and foot in its swadling clouts skreaming and crying out I cann't believe but God and nature would never have dealt so hardly with it so noble a creature especially if guilt had not procur'd these bonds and miseries nay methinks they speak its desert to be bound hand and foot for ever to be speechlesse for ever and to be cast too unlesse infinite mercy prevent where there is weeping and wailing and gnashing of teeth for ever And all these things Scripture makes only the products of sin that only is the fruitful Parent of all evils Wherefore does a living man so much as complaine 't is for the punishment of his sinne Lam. 3.39 Death which raigned over all Rom. 5.14 is the wages of sinne Rom. 6.23 Nay of that sin too which is communicated to man-kinde by Adams fall 1 Cor. 15.21 22. By man came death death is not of Gods making but of mans of our sinnes
better Covenant established upon better promises But I must explain it before I admire it The Gospel Covenant is that whereby God upon the condition propounded of faith in Christ promiseth remission of sins in his blood and a heavenly life and that for this end that he might shew forth the riches of his mercy * Camero Here I shall propose the same considerations as in the former Covenant only still something more and more comfortably considerable in the consideration of the persons contracting namely God and man according to the proposed method 1. Consider Gods gracious condescention And now Beloved that I have named Gods gracious condescention were my heart but duly affected with it it would constrain me to stop and put in a large Parenthesis of admiration before I should speak a word more Will God after the loss of the natural communion wherein he created man will God when man dâ—eads his Majesty and trembles at his revenging justice will God then as a merciful Father enter into a Covenant of peace with poor undone sinners affrighted with the sense of sin and wrath O the incomprehensible â—ondescention of such unsearchable riches of grace that grace should abound according to sins abounding when sin over-flow d all its banks that God should make a way thorough the deep into the heavenly Canaan never can we enough admire such Extasying grace This is the first thing considerable 2. The second thing considerable is the duty which God requires in this Gospel Covenant and that is Faith faith whereby we embrace the remedy offered us We want a pardon and nothing but faith can receive it we want perfect Righteousnesse and nothing but faith can furnish us with it we want that which may make this Covenant effectual to us and make it a blessing to us and nothing can do any of these things but faith faith is the Antecedent Condition for which the Reward is given 3. The third thing considerable in the Gospel Covenant is the promise Now the promise of the Gospel Covenant is comprehended in the word Salvation therefore the Gospel is called the salvation of God Acts 28.28 And this is the great businesse of Christ to be a Saviour Isa 49.6 That thou mayst be my salvation to the end of the earth when the Angels preached the Gospel they thought they could not expresse their news in better language than to tell people of salvation that must needs be great joy to all people In short when Gospel Ministers come clad with garments of salvation as Heraulds do with the garments of their Office then Saints may well shout aloud for joy Psal 132.16 Now this promise of salvation contains all Gospel promises in it but they are reduced to these foure 1. Justification this is a priviledge which other Covenants were unacquainted with and without this what would become of poor sinful man And this may well be the first great Gospel promise I might name not some Verses but whole Chapters to prove it Rom. 4. and 5. Gal. 3. and 4. but in a word if you would know the preciousness of this promise Ask those that have but felt what sin is and they will tell you 2. The second promise contained in Gospel salvation is Sanctification Rom. 8.2 3 4. The Law of the Spâ—rit of life in Christ hath made me free from the Law of sin and death for what the Law could not do in that it was weak through the flesh God sending his own Son in the likenesse of sinful flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might be fulfilled in us who walk not after the flesh but after the Spirit q.d. The efficacy and power of the sanctifying Spirit which gives life to believers frees us from the tyranny of sin and death and whereas the Law by reason of the corruption of our nature could not make us pure and perfect but rather kindled than extinguished corruption God hath cloathed his Son with our flesh to take away the guilt and power of sin that his perfect righteousnesse might be imputed to us and fulfillâ—d by us that we might not live according to the motion of our sinful nature but according to the motion of his holy Spirit 3. The third promise is the resurrection of the body You know the penalâ—y of sin is the death of soul and body though the soul be immortal yet its being miserable for ever may sadly be called an Eternal death Now let the guilt of sin be abolished and you do therewith abolish the punishment of it for guâ—lt is only an obligation to punishmenâ— let sin be pardoned and the sinner is freed from death and though believers dye yet it is as a corne of wheat falls into the ground they thereby obâ—ain a multiplied life John 6.54 Whoso eateth my flesh and drinkeâ—h my blood hath Eternal life and I will raise him up at the last day 4. The last promise is Eternal life a spiritual blessed and immortal life in heaven John 3.16 God so loved the world that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting life The Covenant of Grace is excellent fitted to bring us to the chiefest good Now the chiefest good consists in communion with God that was broken by sin and can never be perfectly recovered till sin be abolished therefore when the guilt of sin is taken away by Justification and the filthinesse of sin is taken away by Sanctification and the penalty of sin taken away by Resurrection then what can hinder our communion with God when we have once obtained perfect holinesse nothing can hinder us of perfect happinesse Thus you have the promise of the Gospel-Covenant which was the third considerable in it 4. The fourth thing to be considered in the Gospel-Covenant is the Mediator of this better Covenant and that is Jesus Christ God-man blessed for ever through his dignity he hath purchased salvation Hebr. 9.12 14. By his own blood he entred in once into the holy place having obtained Eternal Redemption for us how much more shall the blood of Christ who through the Eternal Spirit offered himself without spot to God c. And he is not only the Author of Eternal salvation by his merit and efficacy but the most absolute example and pattern to us how we should walk that we may obtain his purchased salvation Rom. 8.29 God did predestinate us to be conformable to the Image of his Sonne that he might be the first born among many brethren 1 Cor. 15.49 And as we have born the Image of the Earthly we shall also bear the Image of the heavenly And this is the only Covenant whereof Christ is Mediator the first Covenant needed no Mediator the Old Covenant as Legal take it without its sprinkling of Gospel and so chiefly Moses but in all respects meer men were Mediators but of the New Covenant Christ was Mediator but this I shall leave
blinde in their mindes stony in their hearts corrupt in their ways even as others 2. In regard of their outward condition both before and after this call they are for the most part poor and vile and contemptible in the eye of the world God puts not the greater value upon any man for a gold ring or goodly aparrel though the world doth He hath chosen the poore of this world rich in faith and Heires of the Kingdome Jam. 2.5 1 Cor. 1.29 Ye see your calling Brethren how that not many wise mâ—n after the flesh not many Mighty not many Noble are called Some it may be but not many God so orders his Call as that it may appeare there is no respect of persons with him 3. Whatever the outward condition of these men be there are but very few that are effectually called few I say in comparison of those that are left under the power and dominion of their lusts One of a City and two of a Tribe I tremble to speak it but a truth it is and must out Satan hath the Harvest God the gleanings of man-kinde which by the way may serve to convince them of their vanity and folly that make the multitude of actors an Argument to prove the rectitude of actions as if they could not do amisse that do as the most Whereas a very Heathen could say Argumentum pessimi turba The beaten Tract is most deceitful Sheep go the broad way to the Shambles Seneca lib. de vita beat when a more uncouth path might lead them to fresh Pastures Question 3 Who is he that Calleth Who but God that calleth things that are not as if they were all heart-work is Gods peculiar the restraining and ordering the heart he with-held Abimelech not suffering him to touch Sarah Abrahams Wife Gen. 20.6 and the heart of Pharaoh while it was least conformable unto the Rule of his Law was absolutely subject unto the Rule of his providence and well it is for us that it belongs to God to restrain and order hearts otherwise sad would be the condition of this Nation of the whole world but now if it be Gods peculiar to restraine and order hearts much more surely to turn change break melt Coluerunt Ethnici Venerem Verticordiam Val. Max. lib. 8. cap. 15. Lilius Girald Synt. 13 Jer. 31.33 and new-mould hearts It is his Soveraign grace which we adore as the only Verticordia as the real turn-heart therefore may we observe that 1. God doth especially challenge this unto himself You know whose expressions those are I will give a new heart and again I will take away the heart of stone are they not Gods who dare make any challenges against the Almighty hath not he a Scepter strong enough to secure his Crown those that will be plucking Jewels out of his Royal Diadem and ascribe that to themselves or any creature which is his Prerogative shall finde him jealous enough of his honour and that jealousie stirring up indignation enough to consume them But 2. As God may justly challenge this work to himself so it is altogether impossible it should be accomplished by any other For 1. This effectual vocation is a spiritual resurrection of the soul while we are in a state of Nature we are dead not sick or languishing not slumbring or sleeping but quite dead in trespasses and sinnes when we are call'd into a state of grace then are our soules raised to walk with God here as our bodies at the last day shall be raised to walk with the Sonne of God unto all eternity Now if it be not in the power of any creature to raise the body from the grave of death upon which account it is used as an Argument of the Divinity of Christ that he raised himself much less is it in the power of any creature to raise the soul from the grave of sinne And therefore do all true Believers experiment the power of God Eph. 1.19 20. even that exceeding greatness of power that Might of his Power as the Greek hath it whereby he raised up Christ from the dead 2. This effectual vocation is a new Creation of the soul whence we are said to be Created in Christ Jesus when we are called unto an experimental knowledge of him and unfeigned Faith in him upon which account it must needs be Gods workmanship for power of creating is not cannot be communicated to any creature Though the Angels excell in strength Psal 103.20 and wonderful things have been performed by them when they have as Ministers executed Gods pleasure in the punishment of the wicked and protection of the righteous yet the mightyest Angel cannot create the meanest worm that is the only product of infinite power And let me tell you if infinite power be manifested in the Creation of the world it is more gloriously manifested in the conversion of a sinner There is a worse Chaos a worse confusion upon the heart of man when God undertaketh his new Creation than there was upon the face of the earth in the Old Creation In the earth when it was without forme and void there was only indisposition Gen. 1.2 but in the heart of man there is both indisposition and opposition Well then I peremptorily conclude that the work is Gods Gods by the way of a principal efficiency and not only by way of motion or perswasion as some would have it wherein I fear a piece of cursed brokeage for their own glory For were it so they would be but very mean acknowledgements that do belong to God for the change of a most miserable and unhappy estate Suppose I should go to some wealthy Citizen and present him an object of charity using the most cogent Considerations which my Art and Wit could invent to inforce a liberal Contribution thereupon he freely parts with his mony for the relief of that indigent person tell me now to which of us is he mainly engaged to return thanks to me the mover or to him the bestower I make no question but your Judicious thoughts have made an award of the chief acknowledgement to the Latter The case would plainly be the same betwixt God and us if his only were the motion ours the act of Conversion his the perswasion ours the performance and if we go to Heaven we should have more cause to thank our selves than to thank God for all the happiness we meet with there Beloved I beseech you take heed of such an opinion as this it hath blasphemy written in the forehead of it if it be rooted in your mindes Scriptas habet in fronte blasphemias Ennodius lib. Epist 2. it will breed in your hearts a confidence of your own power and abilities and that is no better than a fine-spun Idolatry and shall finde little better resentment with God thâ—n if you worshipped stocks and stones Question 4. Vpon what account doth God Call What moves the Divine Majesty thus to
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
is Almighty and he must do it because he hath promised it This is Pauls Argument to King Agrippa Vers 6. And now I stand and am judged for the hope of the promise made of God unto our Fathers c. And this is Christs Argument by which he proveth the Resurrection against the Sadduces Matht 22.32 I am the God of Abraham and the God of Isaac and the God of Jacob God is not the God of the dead but of the living Objection This Argument of Christ proves onely the Immortality of the Soul but not the Resurrection of the Body Answer It proves also the Resurr ction of the body because God is the God of Abraham Isaa and Jacob not onely the God of one part of Abraham but of whole Abraham not onely the God of his soul but of his body And therefore whole Abraham must live for ever for Gods Covenant with Abraham Isaac and Jacob is an everlasting Covenant 2. From the justice of God God cannot but raise the dead because he is a just God and must reward every man according to his works Now in this life men are not rewarded the Righteous in this life are oftentimes persecuted and the wicked are in prosperity And therefore there must come a rewarding time and if so then first there must be a Resurrection For dead men cannot be rewarded Objection Is it not enough that our Souls be rewarded Answer No For our bodies are partakers in good and evil actions with the soul and therefore it is just that they should be Partakers also in rewards and punishments Shall God require services of the body and shall he not reward those services Do not the Saints of God beat down their bodies and bring them into subjection Do they not fast often and mortifie their earthly members and suffer Martyrdome with their bodies And therefore God cannot but raise their bodies to the Resurrection of Life and raise the same bodies for it cannot stand with Gods justice that one body should serve him and another be rewarded or that one body should sin and another body be punished A just Judge will not suffer one man to fight and get the victory and another to be crowned The same body that sinneth must dye and the same body that conquers must be crowned What justice can there be for God to cast a body that never sined into Hell and that never was in Adam 3. From the end of Christs coming in the flesh which was to destroy all the Enemies of our Salvation Now the last Enemy which must be destroyed is death 1 Cor. 15.26 and death cannot be uttetly and totally destroyed unless there be a Resurrection of the dead 4. From the Resurrection of Christ This is Saint Pauls great Argument 1 Cor. 15.12 c. If Christ be risen how â—ay some that there shall be no resurrection of the dead For Christ rose as a Publique Person and as the Head of his Church And if the Head be risen all the members must also rise and therefore he is called the First-fruits of them that sleep 1 Cor. 15.20 and the First-born of every creature And if the First-fruits be lifted up out of the grave the whole lump will certianly follow Hence also it is that Christ is called the Second Adam 1 Cor 15.21.22 and Paul argueth stroâ—gly That as by man came death so by man also came the resurrection of the dead and as in Adam all dye so in Christ shall all be made alive But now in the first Adam all dye not onely spiritually but corâ—orally and therefore in the second Adam all must be corporally made to live And live again in the same bodies for Christ rose with the same body that he dyed with And therefore he rose with his scars and wounds and he convinced his Disciples that the body he rose with was a tâ—uâ— body and not a Spirit For a Spirit hath not flesh and bones saith Christ as ye see me have Luke 24.39 Objection Doth not the Apostle say in that very Chapter 1 Cor. 15 44. That the bodies of men shall be spiritual bodies at the Resurrection And therefore they cannot be the same bodies 1 Cor. 15.50 Doth not the same Apostle also say That flesh and blood cannot inherit the Kingdom of God Hence the Socinians and divers others gather That the bodies of men shall not have flesh and blood and eyes and heads and feet at the Resurrection but shall be airy and spiritual bodies Answer There is a vast difference between mutation and perdition The same bodies shall be raised for substance but marvellously altered in regard of qualifications and endowments as you shall hear in the next particular Non aliud corpus sed aliter We read Exod. 4.6 7. That M ses put his hand into his bosom and when he took it out it was leprous as snow and again he put his hand in his bosom and pluckt it out and it was turned again as his other flesh Here was the same hand when belepred and when whole A Beggar when he puts off his rags and puts on the apparel of a King is the same man though outwardly altered or changed So shall it be at the Resurrection the bodies shall be the same for sâ—bstance though altered wonderfully as to their Qualifications and Endowments And as for that saying of the Apostle That flesh and blood shall not inherit the Kingdom of God the meaning is not That the substance of flesh anâ— blood shall never enter into Heaven for Christ in his Humane Nature is now in Heaven but that flesh as it is corrupted and sinful cloathed with infirmities and subject to mortality and death flesh and blood as it is in this transitory estate liable to corruption should not enter into Heaven and therefore it followeth in the Text Neither shall corruption inherit incorruption 1 Cor. 15.50 5. I might argue lastly from the Immortality of the S ul For the soul was made by God to dwell in the body and though it can subsist of it self without the body yet it still retains appetitum unionis a desire of re-union with the body and therefore is in an imperfect estate and not compleatly happy till it be re-united to the body And therefore that the souls of the godly may be compleatly happy and of the wicked compleatly miserable there must of necessity be a Resurrection of the body that so soul and body may be re-united and partake togâ—ther either of compleat happiness or compleat unhappiness Adde to this what is said by Durand that great Schoolman That when a man dyeth not onely the soul of that man continueth alive but some substantial part of that mans body and God also the great Creator and first cause of all things And why should any man think it incredible for God to re-collect the parts of the matter of any mans body which are perished and to re-unite the same body to the same soul again
body which hath fasted and prayed and joyned sincerely with the soul in holy services shall one day behold the face of God with comfort Christ will say Are not these the eyes which have been liftâ—d up unto God in my service Are not these the ears which have hearkned to my word Remember this when your bodies are wearied and tired in the worship of God The more thou servest God with thy body the more glory it shall have at that day 4. Labour to get gracious souls here and you shall have glorified bodies hereafter 5. Labour to be united to Christ by a lively faith and he will be your resurrection and your life It is the great promise of Christ that he will raise up the body at the last day John 6.39.40 54 58. that is raise it up to life everlasting 6. Labour to have part in the first resurrection Revel 20.6 Blessed and holy is he that hath part in the first resurrection I know this Text is differently interpreted but sure I am according to the judgement of all learned men there is a double resurrection the one spiritual the other corporal the one of the soul the other of the body Those Texts Ephes 2.1 Col. 2.13 John 5.25 do without all doubt speak of the spiritual resurrection By nature we have dead souls dead in sins and trespasses void of spiritual life as perfectly under the power of sin as a dead man is under the power of death and as unable to do any thing that is spiritually good as a dead man is to do any work Now a soul dead in sin shall be damned for sin but if thy soul be quickned and made alive if the Lord hath infused principles of grace into thee and given thee a new heart and a new spirit if regenerated and born again then thy bodily resurrection shall be happy It is very observable That the Resurrection is called Regeneration Mat. 19.28 In the regeneration that is as many interpret it in the resurrection If spiritually regenerated thy resurrection shall be most happy and glorious O pray unto God and labour for regeneration and a new creation and that thou mayest have a share in the first resurrection 7. Heaken to the voyce of Christ and of his Spirit and of his Ministers and of his Rod and then his voye at the resurrection when he shall call thee out of the grave shall be a happy voyce If thou stoppest thine ears and wilt not hearken to the voyce of the Rod nor to the voyce of his Word and the Ministers of it thou shalt hear the voyce of the Archangel calling thee out of the grave whether thou wilt or no and the voyce of Christ saying Go ye cursed ito Hell-fire c. 8. Count all things dung and dross that thou mayest gain Christ and be found in him at that day not having thine own righteousness but the righteousness which is of God by faith in Christ and be willing to do any thing if by any means you may attain to the resurrection of the dead Phil. 3.8 9 11. that is either to a happy resurrection or rather to such a degree of grace which the Saints shall have at the Resurrection 9. Remember and carry daily in your mind that saying of S. Jerom Whether you eat or drink or whatsoever you are doing think with y ur selves That you hear the Trumpet sounding and the voyce of the Archangel saying Arise ye dead and come to judgement Vse 5. A Divine Project how to make your bodies beautiful and glorious and beautiful in an ominent degree in a supersuperlative measure beautiful as the Sun in the Firmament as the beautiful Body of Christ which so dazzled Pauls eyes that it put them out To make your bodies Majestical Immortal and Impassible and that is by labouring to glorifie God with them and to get an interest in Christ and to get gracious and beautiful souls O that this word were mingled with faith Methinks if any Motive could prevail with you that are Gentlewomen and rich Ladies this should Behold a way how to make your bodies eternally beautiful What trouble and pains do many women that are crooked endure by wearing iron-bodies to make themselves stait What labour and cost are many women at to beautifie their rotten carcasses Hearken to me thou proud dust and ashes thou guilded mud that labourest to beautifie thy body by vain foolish and sinful deckings and trimmings and thinkest thy self deckt in the want of decking That pamperest thy body in all voluptuousness and makest thy self by thy strange fashions so unlike thy self as that if our civil forefathers were alive again they would wonder what strange monster thou wert Hearken unto me I say and consider thy madness and folly by labouring so much to adorn thy body with the neglect of thy soul thou undoest both body and soul The onely way to make thy body beautiful is as I hove said to gain Christ to have a part in the first resurrection and to get a gracious soul and then thou shalt be sure hereafter to have a glorious body Excellent is that saying of Bernard Christ hath a treble coming Once he came in the flesh for the good of our souls and bodies now he comes in the Spirit by the preaching of his Ministers for the good of our souls At the last day he shall come for the good of our bodies to beautifie and glorifie them Noli O homo praeripere tempora Do not O fond man mistake the time This present life is not the time for thy body it is appointed for the beautifying of thy soul and adorning it with grace and holiness The Resurrection is the time wherein Christ will come from Heaven to make thy body glorious How quite contrary to this do most people live Let it be our wisdom with the children of Issachar to have understanding of the times 1 Chro. 12.31 Let us labour to get our souls beautified by Christs second coming with Justification and Sanctification and Christ at his third coming will make our bodies glorious above expression The Day of Judgement asserted ACTS 17.31 Because he hath appointed a Day in which he will judge the world c. SAint Paul perceiving the Idolatry at Athens his spirit was stirred in him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his spirit was sowred and imbittered in him Paul was a bitter man against sin That anger is without sinne which is against sinne Or the word may signifie he was in a Paroxysme or burning fit of zeal and zeal is such a passion as cannot be either dissembled or pent up with this fire he dischargeth against their Idolatry ver 22.23 Ye men of Athenâ— I perceive that in all things ye are too superstitious for as I passed by and beheld your devotions I found an Altar with this Insc iption 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the unknown God Nor doth the Apostle only declaime againg the false god but
then his * Cant. 2.14 v ice will be sweet when he shall call to them to come up to * Isa 25.6 this Mountain to a feast of fat things a feast of wine on the Lees of fat things full of maâ—row of wines on the Lees well refined Laetissimè excipientis 3. 'T is the speech of one that bids us welcome to the feast too Come my friends I it is Come and welcome now Come poor heart thou hast been coming a long time I went my self to call thee I * 2 Chron. 36.15 sent my Messengers rising up early and sending them continually to invite thee to come in I sent my holy Spirit also like a Dove from heaven and it did light upon thee and gave thee an Olive branch of peace in the Wildernesse of thy fears when it allured thee and call'd thee from all thy wandrings then I sent my black rod for thee by that grim Serjeant death to strip thee of thy soul body of sin not to be touched but by the Angel of death then I sent my Angels to bring thy soul to the Courts of thy God and now by the sounding of the last Trumpet I have call'd for thy sleepy body to arise out of the * Psal 22.15 dust of death And now after all these Messengers thou art come I will not upbraid thee for thy delays but come come blessed soul with as many welcomes as there are Saints and Angels in glory I have * John 14.2 prepared a place for thee * Cant. 5.1 thou at come into my Garden Eat oh friends Drink yea drink abundantly oh beloved And so I have done with the explication of the several branches of the Text now let us see what fruit they bear that may be * Cant. 2.3 sweet to oru taste First 1. Infer Then if there be a Kingdome prepared before the foundation of the World for the blessed Saints and holy ones then what manner of persons are * 2 Pet. 3.11 we in all unholy Conversation and godlessnesse in this generation Men are as dead to Religion as if heaven was but a dream and as hot upon sin as if hell had no fire or was all vanished into smoak as atheistical and wretched as if neither heaven hell nor earth neither did feel a God or any memorandum's of his Providence Therefore a little to fortifie this notion which artificial wickednesse hath endeavoured to expel and expunge out of natural consciences I shall endeavour to confirme your faith by Scripture and reason The Socinians deny the revelation of eternal life and a state to come to have been propounded under the Old Testament and the reward being only earth their Law and obedience to be but carnal and low which is to level the Jews to the order of brutes that so the Gentiles under the Gospel might be advanced to the state of men and so by vertue of rhe new prize of immortal life proposed they should have a new command as their care to run which is all as true as that all the Tribes of Israel were converted into Isacar's * Gen. 49.4 strong asses couching down between two burdens but * Luke 7.35 wisdome is justified of her children and the Chaldee paraphrase renders those words * Gen. 4.7 Remittetur tibi in saeculo futuro if thou dost well shalt thou not be accepted by this glosse Amend thy works in this world and thou shalt be forgiven in the world to come and the â—argum says the very dispute betwixt Cain and Abel was concerning a world to come and those carnal Hereticks that * Jude ver 10.11 19. are sensual not having the spirit in what they know naturally as brute beasts corrupt themselves they are gone into the way of Cain But when God tells Abraham * Gen 15.1 I am thy exceeding great reward and Jacob cries out * Gen. 49.18 I have waited for thy salvation O Lord even when about to dye God stiling himseâ—f their God is not by our Saviours authority * Mat. 22.32 the God of the dead but of the living therefore God held out eternal life in the promises yea and in the very command too * Levit. 18.3 Gen. 3.12 do this and live the reward of that obeeience there enjoyned was no lesse than this everlasting life as appeareth by our Saviours interpretation when the Lawyer came to him * Luke 10.25.28 saying Master What shall I do to inherit eternal life and he said What is written in the Law how readest thou and he answered thou shalt love the Lord c. and Jesus said Thou hast answered right this do and thou shalt live that is thou shalt have that thou desiredst viz. inherit eternal life and the very reproach of the Sadduces and the distinction of their Sect from Pharisees and others argueth sufficiently the world to come was a very common notion among all the Jews and indeed the whole land of Canaan was but a comprehensive type and shadow of heaven and all their Religion but a * Hebr. 10.1 shadow of good things to come in the Kingdome of heaven as well as in the Kingdome of the Messiah * John 8.56 whose day they then saw and were glad and if the Gospel contain the promise of eternal life then they had it in Abrahams days * Gal. 3.8 for the Gospel was preached before to him yea and before to Adam * Gen 3.15 that the seed of the woman should break the S rpents head and the skins of the Sacrifices wherewith he was cloathed might suggest the putting on of that promised seed and his obedience who was * Isa 53.5 to be bruised for the iniquities of his people But now to awaken Atheistical souls that deny not only the revelation of this Kingdome of God under the old Testament but its reality and existence under old and new consider these foure things very briefly as the limits of this Exercise command 1. The whole Creation is a Book which always lyeth open wherein we may read that there is a God who made the goodly Structure and Fabrick of Heaven and Earth Who else could be able to * Job 26.7 hang the vast body of the Earth upon nothing or to * Ver. 10. girdle the Sea and all its mountainous Waves with a Rope of Sand * Psal 104.2 to spread the heavens as a Curtain and hang up those vast Vessels of light in the Skies there must be a being existent from and of himself and so being improduced is infinitely perfect and comprehendeth all those perfections dispersed through the whole Creation and infinitely more yet what he makes is like himself every creature bears his footsteps but * Psal 8 3. Gen. 1.27 the heavens are the works of his fingers and man bears the very image of God We see in the several stories and degrees of the Creation love and
natura had the charge of these sublunary things even the holy Prophet himself was liable to this temptation Psal 73.9 10 11 12 13 14. he saw that as the clean Creatures were sacrificed every day the Turtle and the Lamb the Emblems of innocency and charity whilest the Swine and other unclean Creatures were spared Plutarch and Seneca and Cicero have rendred satisfaction concerning this method of the Divine Providence So good men were harrast with troubles when the wicked were exempted and this shook his faith but by entring into the Sanctuary of God where he understood their end he comes off with victory now for the removing this Objection Consider First we are not competent Judges of Gods actions we see but one half of Ezekiels Vision the Wheels but not the eye in the Wheels nothing but the Wheels on which the world seems disorderly to run not the eye of Providence which governs them in their most vertiginous changes The actions of God do not want clearnesse but clearing What we cannot acquit is not to be charged on God as unjust the stick which is streight being in the water seems crooked by the refraction of the beams through a double medium we see through flesh and spirit and cannot distinctly judge the ways of God but when we are not able to comprehend the particular reasons of his dispensations yet we must conclude his judgements to be right as will appear by observing Secondly The sufferings of the righteous do not blemish Gods justice 1. God always strikes an offender every man being guilty in respect of his Law Now though love cannot hate yet it may be angry and upon this account where the judgements of God are a great deep unfathomable by any finite understanding yet his righteousnesse standeth like the high Mountains as it is in Psalme 36. visible to every eye if the most righteous person shall look inward and weigh his own carriage and desert he must necessarily glorifie the justice and holinesse of God in all his proceedings 2. The afflictions of good men are so far from staining Gods justice that they manifest his mercy for the least sin being a greater evil than the greatest affliction God uses temporal crosses to prevent or destroy sin he imbitters their lives to wean their affections from the World and to create in them strong desires after heaven as long as the waters of tribulation are on the earth so long they dwell in the Ark but when the Land is dry even the Dove it self will be wandring and defile its self When they are afflicted in their outward man it is that the inward man may be revived as birds are brought to perfection by the ruines of the shell that is not a real evil which God uses as an instrument to save us Who will esteem that Physitian unjust who prevents the death of his Patient by giving a bitter potion 3. If the Righteous be thus afflicted upon earth we may conclude there is a reward in the next World if they are thus sharply treated in the way their Countrey is above where God is their portion and happinesse Thirdly The temporary prosperity of the wicked reflects no dishonour upon Gods justice or holinesse for God measures all things by the Standard of eternity a thousand years to him are as one day Now we do not charge a Judge with unrighteousnesse if he defer the execution of a Malefactor for the day the longest life of a sinner bears not that proportion to eternity besides their reprieve increases and secures their ruine they are as Grapes which hang in the Sun till they are ripe and fit for the Wine-presse God spares them now but will punish them for ever he condemns them to prosperity in this world and judges them not worth his anger intending to poure forth the vials of his wrath on them in the next Fourthly The more sober Heathens have concluded from hence there is a judgement to come because otherwise the best would be most miserable and the ungodly prosperous from hence they have inferred that because all things are dispenc't in a promiscuous manner to the just and unjust in this world therefore there must be an after-reckoning Fifthly There are many visible examples of the goodnesse and justice of God in this World either in rewarding afflicted innocency or punishing prosperous iniquities He that shall read the story of Joseph and consider that wonderful chain of causes managed by the Divine Providence how God made use of the treachery of his brethren not as a sale but a conveyance how by the Prison he came to the principality must conclude there is a watchful eye which orders all things And how many instances are there of Gods severe and impartial justice there is no State or History but presents some examples wherein an exact proportion in the time measure and kind between the sin and punishment is most conspicuous the unnatural sin of Sodom was punish't with a supernatural showre of fire and brimstone Pharaoh had made the River guilty of the blood of the Hebrew Infants his first plague is the turning of the River into blood Adonibezec is just so served as he did by the seventy Kings Judas who wanted bowels for his Lord wanted bowels for himself in life and death for he hanged himself and his bowels gushed out and thus the punishment as a hand points at the sin and convinces the World of a Deity Use 1 Vse 1. This is just matter of terror to Atheists which are of three sorts 1. Vita 2. Voto 3. Judicio First To those who are practical Atheists vita in life who live down this truth denying God in their lives sad and certain it is that many who pretend they know God yet so live they as if there were no Deity to whom they must give an account Such are the secure that sleep in sin notwithstanding all Gods thunder and if ever sleep were the true image of death this is the sleep The sensual who are so lost in carnal pleasures they scarce remember whether they have a soul if at any time conscience begins to murmure they relieve their melancholy thoughts with their company and cups like Saul sending for the Musick when the evil spirit was upon him The incorrigible who notwithstanding the designes of Gods mercy to reduce them although Providences Ordinances conspire to bring them off from their evil ways yet they persist in their disobedience Let such consider it is not a loose and ineffective assent to the being and perfections of God which will save them God is not glorified by an unactive faith nay this will put the most dreadful accent and the most killing aggravations on their sins that believing there is a God they dare presumptuously offend him and provoke the Almighty to jealousie as if they were able either to evade or to sustain his wrath 't is the greatest prodigy in the World to believe there is a God and yet
thereof thou shalt surely dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebr. Dying thou shalt dye THe next head in the body of our Religion which falls this Morning to be spoken to in Course is Gods Covenant made with Adam before the fall which we call a Covenant of Works and we ground our Discourse upon the Text read to you When God would communicate his goodnesse to the creatures he made the world out of nothing for his own glory but especially man after his Image this inferiour world he provided for mans house and habitation but he dresseth and trimmeth one part for him especially and calls it Paradise In the Paradise or pleasant Garden he was not to live idly but must dresse and keep it In the midst of all mans enjoyments which the Lord allows him with a liberal hand yet he lets him know withall he was under subjection though Lord of all and therefore gives him a command obsequii examen obedientiae quoddam rudimentum Calvin a test and tryal of his obedience to which God trains him up As Lords when they let out their Lands to Husbandmen reserve somewhat to themselves which the Tenants are not to meddle with that they may have some check upon them Muscul so God here That which the Lord commands Adam was no hard matter he grants him a vast latitude to eat of all freely Oecol only one sort excepted in which exception as God was not envious to him as the Envious One suggested so was not this Commandment grievous to him Object It may be objected from 1 Tim. 1.9 The Law is not made for a righteous man why then for Adam in his righteousnesse Resol Paul means good men do not so need the Law as bad men do for good Laws rose from evil manners yet in a sense the Law is given for righteous men not to justifie them for it finds them justified already and past the condemnation of the Law it finding them also sanctified Beza it treats them not as enemies but leads them and delights them consenting to it This serves to explode the errour of Antinomians and Libertines so then God to declare his Soveraignty and mans subjection gave Adam though innocent a Law Mark how God bound mans obedience with a double fence first he fenced him with a free indulgence to eat of all but one this was an Argument to his ingenuity secondly by a severe prohibition upon pain of death by the first the Lord wooes him by love by the second he frights him by the terrour of his justice and bids him touch it if he durst Observe among all the Trees of the Garden there are two here mentioned in a more peculiar manner the Tree of life and the Tree of knowledge which are called by Divines two Sacraments in a large sense in which sense also the Ark of Noah the fire which descended and burn't the Sacrifice Polanius the Baptisme of the Red Sea and Cloud the Manna the water out of the Rock the pouring out of the blood of the Sacrifices the Land of Canaan the Tabernacle Temple Ark of the Testimony the propitiatory the golden Candlestick the twelve stones taken out of Jordan with the pool of Bethesda all these I say in a large sense are Sacramental Symbols of the Covenant of Grace or extraordinary Sacraments but the Tree of knowledge and Tree of life are called Sacraments of the Covenant of works By these the Lord did signifie and seal to our first Parents that they should alwayes enjoy that happy state of life in which they were made upon condition of obedience to his Commandments i. e. in eating of the Tree of life and not eating of the Tree of knowledge For it was called the Tree of life not because of any native property and peculiar vertue it had in it self to convey life but Symbolically Morally and Sacramentally it was a sign and obsignation to them of life natural and spiritual to be continued to them as long as they continued in obedience unto God Aug. In like manner the Tree of knowledge of good and evil was spoken from the sad event and experience they had of it as Sampson had of God departed from him when he left his Nazaritish haire by Dalilah Now that a Covenant of Works lay in this Commandment is clear 1. Because that was the condition of mans standing and life as it is expresly declared 2. Because in the breach of that Commandment given him he lost all This obedience as it was Characteristical to Adams Covenant and Contradistinguished to the Covenant of Grace was perfect personal and perpetual In a sense though different from the other those three things are required in our obedience under the Covenant of Grace not in reference to the Covenant nor to justification neither is our personal righteousnesse perfect I mean legally yet is it perfect though not in us but in our surety neither was the Covenant made primarily with us but with him and with us in him and on his account even as God made the Covenant of Works primarily with Adam and with us in him as our head inclusively Now for our better opening this doctrine to you I shall propound and answer some questions 1. What is meant by Covenant 2. What ground we have to call it Adams Covenant or a Covenant of Works 3. Wherein doth the Nature and Tenour of it consist 4. Whether the Covenant of Works was revived and repeated to Israel 5. How long it lasted whither till now unto any Quest 1. What is meant by Covenant name and thing Answ The word in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berith which hath a threefold derivation very fit to be taken notice of for clearing of the nature of the Covenant 1. From Barah to choose because the persons are chosen between whom the Covenant or Agreement is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed Gods Covenant with man is not only with his elect and chosen ones but a fruit and effect of our election yea the Lord doth encline our wills to make choice of him and of his terms I have made a Covenant with my chosen so again Choose you whom ye will serve ye are witnesses against your selves this day Psal 89.3 Josh 24.15 22 that you have chosen the Lord. 2. Or else this word Berith Covenant may be taken from Barah to eat Illyricus because they were wont to eat together of the Sacrifice slain and provided at the making of the Covenant at which time they had a Feast hence the Apostle speaking of the Eucharist the signe and seal of the Covenant and which is a spiritual Food and Feast upon a Covenant account saith This Cup is the New Testament or New Covenant in my blood 1 Cor. 11.25 3. Or from Bathar to cut and divide asunder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transposing a letter for so the sacrifice was divided and the Covenanting parties were to passe
and so are all sicknesses and miseries the tendencies to death of sin's making for God doth not afflict willingly no not to a bare grieving of the children of men Lam. 3.33 but as it follows in Adam all dye 1 Cor. 5.22 2. The sinful effects 2. As the experiences of misery so of the abounding of iniquity attest this there must be a root of bitternesse where there is so much bitter fruit Our Saviours question Does a man gather figs of thornes it may in this case with the same strength of reason be inverted Does any man gather thornes of a fig-tree or thistles of a vine if our nature be yet so sweet and good whence do the unsavoury fruits of vanity and rebellion in the youngest ones that I do not say of blasphemy and impurity whence do these grow why must young ones be so long under the menaces and rods of their Parents and Masters and as the event testifies all too little too to restrain them from undoing themselves and damning their immortal souls is not vertue as amiable as vice if we did but look upon them indifferently can there be more said for the ways of sin than for the ways of God which are pleasantnesse its self c and why then hath God so few and the world nay sinne and Satan so many servants They that converse with children or are any way concern'd in their education can set to their seal that this is true how often do they see puerum zelà ntem if not worse wilful and obstinate children folly so deeply bound in their hearts that the rod of correction can hardly drive it out Prov. 22.15 I shall omit many other Arguments which might be brought for the further evidencing of this pollution in us but I know it is not their number but their weight that is considerable And I hope by these God will reveal so much of his light that we may see and be convinced of our own darknesse The second thing more generally concerning this subject to be considered is 2. What this corruption and spiritual pravity is what this corruption and inbred pravity is There are many names which Scripture and Antiquity have given unto it those which the Antients call it by you may read more largely in Aug. contra Julianum lib. 1. cap. 2. By him or about his time it began to be call'd original sinne which word we shall henceforth more frequently use for though it be not found in Scripture yet that which we intend by it being so clearly grounded on Scripture the name cannot distaste any who have not a quarrel against the thing no more than the name of Trinity or Sacraments and the like 1. From its name And in these too conveniunt rebus nomina there is good reason why 't is so call'd For 1. 'T is call'd original sinne because 't is in every one from his original it may say to every one as soon as thou wert Rivet in synops Theol. I am Or 2. Because 't is derived from Adam the original of all Man-kinde out of whose blood God hath made us all Acts 17.26 Or 3. Because 't is the original of all other sinne it is the seed and spawn out of which they all grow this is that lust which when it hath conceived bringeth forth sinne James 1.15 As for Scripture names Chemnitius in his Common place upon this subject reckons up above twenty whereby it is called in the Word of God I shall not insist on any besides those which I shall have by and by out of this Text to speak unto Which I should be too much prevented in if I should set down any certain definition of it to be here explained besides what every one may gather from what hath been already said only I cannot but mention those three things which make up as it were this original sinne and into which Anselm divides his definition of it 1. There is in original sinne the absence of original righteousnesse 2. And parts it consists of which is the image of God in which he made man at first for he makes him upright and all his workmanship when looked over is exceeding good 2. There is present in man its contrary image that is unrighteousnesse concupiscence c. A heart evil and only evil vitious habits even before there were vitious acts as afterwards a man hath the habits of grace infused before he acts graciously This souls disease is like unto those of the body where there is not only a privation or absence of the former good constitution but a present indisposition c. And though original sinne be not actual yet 't is active actuosum though not actuale The flesh lâ—steth against the Spirit and sinne worketh all manner of concupiscence Rom. 7.8 To understand these things the better we must know 1. That the soul of man cannot be indifferent to or altogether without either of these images or likenesses it hath either the image of a holy God or of a sinful man upon it to think that it is rasa tabulâ— like white paper without any thing good or bad written in it is but a Philosophical fiction which Scripture no where owns and Christianity every where explodes there are but two Cities made out of mankinde Aug. de Civitate Dei Jerusalem and Babylon there will be but two sorts at the last day Sheep and Goats and unto which should these neuters or indifferent ones belong 2. As none can be without one of these images so none have both of them A mans soul cannot be as some artificial picture representing on the one side a beauty on the other side a Monster light and darknesse God and Mammon Christ and Belial are too much opposite to enter into any fellowship or agreement in his soul No but 't will be ask'd whose image and superscription in the singular number thus too hath it 3. And as by this sin there is both the absence of Gods image and the presence of his enemies that is man by it is not what God is holy c. and is what God is not unholy c. so thirdly in this sin is considerable that debt which man owes unto Divine Justice to satisfie for this hâ—s irregularity God might require that man should make him satisfaction for this injury and 't will be exacted of all men out of Christ It is no small crime to break the seal to throw away the image and picture of any Prince or Soveraign Now as the former ingredients into this sin made us altogether sinful so this consideration makes us by nature altogether miserable And thus I have spoken to this subject i' th general and more by way of common place I shall now confine my self in that which is behind to speak of it only under those notions which this Text affords As 1. 'T is called here our Old man 2. The body of sinne 3. This is that also which
in the last words is called sin As to the first of these Original sin spoken to more particularly 1. As our old man 1. Why call'd man Original sinne is represented to us under our old man and that not without special reason whither we lay the emphasis upon Old or Man We will first enquire why it is call'd Man not our old understanding or affections c. only but our old Man And I will only give you these two reasons for it Mr. Burgesse to omit others which are given by that learned Authour who hath writ so fully on this subject 1. Because this sin runs parallel with our being men 1. It attends us whilst men or partaking of mans nature in this world This sin and our nature in us are twins in life and death they live and dye together we shall not cease to be sinful before we cease to be men Our whole Fabrick is so overspread with this leprosie that it can never be sufficiently cleans'd till it be wholly taken down It s strength indeed is abated it does not rule in a child of God as formerly nay it 's deaths wound is received it is crucified or fastened upon the Crosse as my text hath it yet it will not totally expire but with our latest breath it can be no more wholly parted with Gerrhard then our very soul it self Quod natura nobis inest deponi non potest Whatsoever is in us by nature will stick by us till the dissolution of nature 2. This sin is call'd man because it hath overspread the whole man 2. It overspreads the whole man that as the subjectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is every man in a natural way propagated from Adam it may be said of every such one he is guilty of this sin he is infected with this Original sinne So the subjectum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the subject unto which this sin adheres and in which it is is every part of every man It is not in this spiritual malady as in corporal where the head akes many times when the heart is hail the Foot is wounded when the hand is whole but by this soul distemper every man is a very hospital of spiritual diseases neque manus neque pâ—s neither hand nor foot neither head nor heart is as it should be or does as it should do And because this is so material to our present purpose I will shew 1. It infects the soul in its chiefest faculties 1. That this sin cleaves to the soul and 2. It infects the very body also 1. The understanding First It hath overspread the soul and that in its most noble faculties I mean those two which do so much advance man above the common sort of creatures Reason and Will understanding and affections the highest and inmost powers poor man hath are suprized by it This sin appeares in the mind the eye of the soul 't is dim-sighted in natural things 't is quite out as to spiritual truths 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God What those things of the Spirit are the Context tells us no other than the plainest truths of the Gospel nay he counts these foolishnesse Those things which are the wisdome of God the product of infinite wisdome he slights and disesteems and no wonder for he cannot know them because they are spiritually discerned Spiritual truths as such are no more within the cognizance of the natural eye of the soul than spiritual substances are within the view of the eye of the body There is none that understandeth Rom. 3.11 If Peter and some few other here and there in the world may be recepted no thanks to them but to the Father who hath reveal'd these things unto them Mat. 11.25 Certainly did we know the things of God more we should love them better Good when discover'd is attractive if a child prefers an apple before a piece of gold it is because he does not know the difference and when the children of men prefer themselves or any creature else before God the reason is they do not know they do not consider And hence it is that in our spiritual recovery the eyes are anointed with eye-salve Christ came to open the eyes of the blinde and his Spirit is a Spirit of illumination and revelation Luke 4.18 Revel 3.18 ult Believers were darknesse but now they are light in the Lord Ephes 5.8 What needs St. Paul to have prayed so earnestly that the eyes of the Ephesians understanding might be enlightned if they of themselves had not been blinde Ephes 1.18 The will is distemper'd with tâ—is sin also 2. The will is perverted with it it hath not seized only upon the head but upon the heart The imagination of the thought of mans heart is evil and only evil Gen. 6.5 Gen. 21.17 Jer. 9. I forbear glossing upon those places hence it is that there is so little love unto or desire after heavenly things can any man give a reason which he will not be ashamed of at that great day why he loves God no more What iniquity have ye found in me Non amo nec possum dicere quare says the Lord. As the Elements have their proper principles of motion gravity and levity whereby they tend to that place in the Universe that best suits them and sensitive creatures have their wings or feet to carry them towards those objects which are most convenient for them so God hath endued rational creatures with a will and affections to carry them forth towards the enjoying of himself who only is the Center of their happinesse and without whom they can never be at rest But does the will of man by nature do him this good office to carry him unto God as his only blisse why then do we see and hear of so many that are in the search of other things not once to be named with God how many are there of whom it may be said God was never thus to be sure in all their thoughts like the Israelites they are scattered up and down gathering straw nay drosse and dung in the Apostles sense is frequently preferr'd before Jesus Christ How many may sadly say as that good man Quantum Mercator pro lucro c. I have not done so much for my God as the Merchant doth daily for his gain or the Hunts-man for his game and yet what gain or pleasure is comparable to our enjoying of and communion with God but further 2. The body is not free from it The body bears a part with the soul in this sore evil 't is comparatively I confesse but a small part for it can according to its nature bear no greater Our Apostle speaks of sinne reigning in our body Rom. 6.12 Every member of our body is ready to act in a sinne to be an instrument of unrighteousnesse ver 13. a servant to uncleanness ver
that do inflict rather than sin within for which the same is inflicted The Lord scourges sin by that which is the inflicters sin too They have no Warrant to do and yet we justly suffer from them as Organs of wrath in Gods hand 2. Upon God himself Prov. 19.3 The foolishnesse of man perverteth his way and his heart fretteth against the Lord. The Malefactour blames the Judge when it was himself that delivered himself over into the Judges power and Armed the Law with power of doing all that is done against him 5. This may informe us of the grâ—unds and advantages the Lord hath given us to humility and self-abasement Wipe the sweat off from thy brows and say This is the fruit of sin See the cloaths on thy back and these are the coverings of that shame which came in by sin look into thy body soul estatâ— relations person whatsoever is crooked and afflictive pertains to this account and is to be set at the foot of sin When beaten consider the fault that thou art beaten for and accept of the punishment of thy iniquity Lev. 26.41 Thy eye cannot turn but there are remembrances of sin and provocations to lay thy self in the dust before the Lord. 6. This may informe us of their folly that kindle this wrath yet more The Princes spake well to the two Tribes and a half Josh 22.17 Is the iniquity of Peor too little for us from which we are not cleansed untill this day c. So are those wrath-provoking pollutions of nature too little for us by which we are so far defiled and troubled unto this day that by increases of sin we should augment yet the fierce anger of the Lord Num. 32.14 while abiding in this estate ye do this more and more continually Use 2. Exhort and this is double 1. To carnal and unregenerate persons Arise ye and depart for this is not your rest Micah 2.10 This is not an estate to be quietly abode one moment in Motive 1. Who can dwell with this wrath which God describes to be 1. Burning wrath Job 19.11 He hath kindled his wrath against me 2. Tearing wrath this set the Bears awork 2 Kings 2.23 Consider this yet that forget God lest he tear you in pieces Psal 50.22 3. Piercing wrath that goeth down into the very inwards of the conscience when all visible blessings stand intire round about and not a haire of the head is ruffled This curse often works in the middle of blessings and ripens by them insensibly for hell it self 4. Abiding wrath the prisoners of which are bound hand and foot and there is no starting Zach. 5.4 5. Surprising wrath Job 20.23 When he is about to fill his belly God shall cast the fury of his wrath upon him and shall raine it upon him while he is eating and so of all other times is most chearful 6. Reserved wrath Job 21.30 2 Pet. 2.9 which like a woman with childe will travel till it have brought forth judgment against all the enemies of the Lord though upon Thrones and having Nations under their feet Psal 78.30 31. Was Sodom a City fit to be dwelt in especially for Lot when the Lord had given him notice of the cloud of fire and brimstone hovering and ready to come down upon the same This Climate is too hot for any that have spiritual senses to dwell a minute in 2. Shall all our warnings be lost that tell you of the storme meerly to drive you under covert and that ye may understand and favour that glorious name 1 Thes 1.10 Jesus that delivers from wrath to come The Avenger of blood is in your necks to quicken your haste into this City of Refuge Why should ye make the Furnace-hotter and to the Fathers wrath which is quenchable in the blood of Christ superadde the wrath of the Lambe which is absolutely unquenchable Shall we only stand forth to clear the justice of the Lord against you in the last day 3. The great and swaying care of all Gods people assoon as ever they saw themselves in the glasse of the Law of liberty Jam. 1.15 was to be found in Christ Phil. 3.9 This was Pauls prevailing care when sought for and to be set to Gods bar to be found cloathed with Christs righteousnesse and to have his Image legibly ingraven upon him the like care should be ours Directions 1. Stir up shame and sorrow and fear and indignation against your selves no sins are heavier than those we count light of Ezek. 8.17 Is it a light thing to the house of Judah that they commit the abominations which they commit here Take this oppositely to a double evil 1. Men pare and lessen their sins and make a very small matter of them and consider not that lessening their own indignation they increase Gods Prov. 14.9 Fools make a mock at sin chap. 10.23 It is a sport to a fool to do mischief So those Isa 57.4 Against whom do you sport your selves Against whom do ye make a wide mouth and draw out the tongue They fell to other gods and laughed the Prophet to scorne that made such a businesse of it so when Christ and grace and life were offered Mat. 22.5 they made light of it and went their ways that is made light of grace and of the sin of contempt of grace 2. Men stick in vile practises and think their sacrifices and prayers will salve all up again which the Lord so earnestly declares against Isa 1.14 But stir ye up sorrow 2 Cor. 7.11 shame displeasure repentance hath these adjuncts and proceeds to and deals with and chiefly with this first bottome-sinne 2. Lie down meekly at the Lords feet this follows upon the practice of the first direction 1. In submission to any the sharpest dispensations As passions stir up passions and one Coale kindles another so our frettings the Lords wrath There are tangs of this sin in the godly themselves 2 Sam. 6.8 Jonah 4.5 but grace takes it by the throat Psal 51.4 2. In supplication Jer. 10.24 Psal 6.1 The Lords servants have humbly and earnestly deprecated wrath 3. Embrace the Lord Jesus in the force of all his blessed offices and then go flie to and lift up thy face without spot before the Father in him Know 1. That it is a dreadful thing to have a settled Warre and plague in a Nation much more to be in the Jews case that rejected and would not be under the blessing of Christ and are under the curse of God and wrath is come upon them to the uttermost and hath rested already these One thousand six hundred years 1 Thes 2.16 2. That there is no other remedy propounded to remove this wrath which we came into the world children and heires of but only Christ. He hath the keyes of hell and death Acts 4.12 Rev. 1.18 to let the soul out of the body and into hell when he will to inferre and remove wrath If
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
Caesar By his passive Righteousnesse I mean all that he suffered in his life-time as the meannesse of his birth and education his persecution by Herod in his infancy after by the Scribes and Pharisees his hunger and temptation in the Wildernesse his poverty and straits he had not where to lay his head in a word he was all his life long in all things tempted as we are yet without sin Heb. 4.15 but especially what he suffered at his death First in his body he was scourg'd spit upon crown'd with Thornes and latength crucified which was 1. A cruel death the Latine cruciari to be tormented is derived à cruce from being crucified 2. A reproachful one Gal. 3.13 Heb. 13.13 it was the Roman death for slaves and Malefactors But secondly most of all he suffered in his soule witnesse those expressions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 26.37 Mark 14.33 adde his bemoaning himself to his Disciples in the following words and his passionate prayer thrice repeated Abba Father if it be pâ—ssible let this cup passe Adde further yet his sweating drops of blood in that bitter agony which so spent him in the Garden that an Angel was sent to comfort him but above all his desertion upon the Crosse witnesseth that he suffered unutterably in his soule when he cryed My God my God why hast thou forsaken me The Socinians are here puzzled to give any tolerable account how the infinitely good God could find in his heart to exercise his only begotten Son that never sinned with all these horrours in his soule for certainly it stood not with his goodnesse had not Christ as the second Adam been a publick person a Representative on whom the Lord laid the iniquities of us all Isa 53.6 But if we consider which they deny that Christ was then satisfying his Fathers Justice we need not wonder at those horrours and consternations of the manhood for he knew the vastnesse of his undertaking the numberlesse numbers and aggravations of sins the dreadful weight of his Fathers wrath the sharpnesse of that sword Zech. 13.7 which he was going now to feele not that God was angry with Christ upon the Crosse quoad affectum no he never more dearly loved him but quoad effectum adde Christs infinite abhorrence of the sins he bore and that infinite zeal wherewith he was inflam'd to vindicate the honour of Divine justice Now his infinite love to his Church struggling with all these produc't those agonies and overcame them all when he said It is finished Joh. 19.30 we meet him next triumphing in his Resurrection But here to resolve that great question whether Christs passive Righteousnesse alone or active and passive joyntly are the matter of Christs satisfaction which believers plead at Gods Bar for their Justification and which being accepted by God as a plea good in Law is said to be imputed viz. in a Law-sense for Righteousnesse Let these Reasons be weighed by such as do disjoyne them First each of them hath its proper interest in and its respective contribution towards the satisfying the injur'd honour of Gods Law For the honour of Gods Law is the equity of both its parts its command and its threatening Christs active Righteousnesse honours the equity of the first which man had dishonoured by his disobedience but the great God-man hath repaired the honour of Gods Commandments by yielding a most perfect obedience to every one of them and therein proclaimed the Law to be holy just and good Then Christs passive Righteousnesse in like manner honours the equity of the threatening for as by obeying he acknowledged Gods authority to make a Law and his unexceptionable righteousnesse in every single Branch of the Law made so by suffering he proclaimeth that man is bound to keep it or if he do not to beare the penalty He himself dyes to justifie that the sinner is worthy of death and offers himself upon the Crosse as a Sacrifice to the Divine Justice and hereby he hath proclaimed sin to be exceeding sinful and God to be so jealous a God as rather than sin should go unpunish'd and his justice want its glory the righteous eternal Son of God must be made an example what guilty man had deserved Thus God by two equal miracles of everlasting astonishment to be adored hath satisfied both his contending Attributes and rendred each of them Triumphant in making his righteous Son an example of his sin-avenging justice that guilty sinners repenting and believing might be made examples of his sin-pardoning-goodnesse In the second place as each hath its respective interest in satisfying the injur'd Law so neither of them can be anywhere severed from the other and those which God hath so indissolubly joyned let none part asunder for Christs active Righteousnesse was everywhere passive because all of it done in the forme of a servant for in our nature he obeyed the Law but in his very incarnation he was passive for therein he suffered an ecclipse of the glory of his Godhead And his passive Righteousnesse was everywhere active because what he suffered was not by constraint or against his Will no it was his own voluntary act and deed all along let me instance in the greatest of his sufferings his very dying was the product both of the freenesse of his love and the Majesty of his power John 10.17 18. Rev. 1.5 In the third place both Christs active and passive Righteousnesse what he did and what he suffered partake in common of the forme of â—atisfaction therefore they are both integral parts or joynt ingredients thereof for forma dat esse but this brings me to the second enquiry Query 2 What is the forme of Christs satisfaction or that which renders it satisfactory I answer the infinite merit of what he did and suffered which infinite merit stands 1. In the dignity of his person the fulnesse of the Godhead dwelt in him bodily Col. 2.9 John 1.14 Now for the work of a servant to be done by the Lord of all renders his active and for him to suffer as a Malefactor between Malefactors who was God blessed for evermore renders also his passive righteousnesse infinitely meritorious no wonder the blood of Christ cleanseth from all sin for it is the blood of God Acts 20.28 1 Joh. 1.7 And this is the Reason why the Righteousnesse of one redounds unto all for the justification of life Rom. 5.18 19. because his active and passive Righteousnesse is infinitely of more value than all that all the creatures in heaven and earth could have done or suffered to eternity the very man Christ Jesus is above all the Angels Heb. 1.6 for he is the man that is Gods fellow Zechary 13.7 And this infinite worthinesse of the Redeemers person you have excellently described as irradiating and infinitely exalting all he did and suffered Phil. 2.6 7 8 9. Heb. 7.24 25 28. 2. The active and passive Righteousnesse of Christ are of infinite merit because not at all due but
unlesse the seed of the Word be received and retained there can be no new man no good and honest heart 2. There is a formation Gods Art is wonderful in the formation of our outward man Psalme 139.14 15 16. but far more stupendious in the formation of our inward man Gal. 4.19 which is no mean part of the mystery of godlinesse 1 Tim. 3.16 3. Quickening 1 Cor. 15.36 Eph. 2.2 Gal. 2.20 which is perceived by spiritual motion 4. Longing Sometimes the Parents long sometimes the childe here both Parents and childe How doth God Christ and his Ministers long for the natural mans conversion Ezek. 18.23 Luke 13.34 Phil. 1.8 Never did a teeming woman long more for fruit or deliverance than these do for a new-born babe in Christ I but this is not all the Babe himself longs also 1 Pet. 2.2 Compare 2 Cor. 7.11 5. Travaile with paine Oh the pangs of our spiritual Mothers Gal. 4.19 do not increase them by sticking in the birth Hosea 13.13 Compare 2 Kings 19.3 Oh the feare and danger of miscarriage both before and after this spiritual childing Gal. 4.20 11. 1 Thes 3.5 and in this miscarrying age how frequent is the curse of Ephraim Hosea 9.13 14. But is the Babe exempted from paine sorrow and danger In no wise Every new-born babe comes crying into the world The New as well as the Old Creation travails with paine Rom. 8.22 23. The foundation of the second Temple is ever laid in weeping Ezra 3.12 13. and God still layes the beames of his Chambers in the waters c. Psalme 104.3 Each of these may be a taste and touch of our new-birth and prove the greatest part of Professors to be in an unregenerate estate 3. They agree in the Subject produced the new creature with new actions and new Priviledges As in Generation so in Regeneration there is 1. A new nature with new principles 2 Cor. 5.17 Gal. 6.15 In Generation there is still the same first matter but under several and successive formes and when ever a new forme is introduced the Subject is called new so in Regeneration Old things passe away behold all things b come new ib. 2. There are new actions or operations 2 Cor. 4.16 Ephes 4.22 24. There 's a new eye a Circumcised eare a spiritual taste appetite language motion c. 3. And lastly There are new priviledges According to the degrees of Generation the degrees of Priviledge vary a plant hath higher Priviledges than an Element a beast than a plant and a man than a beast But how transcendent are the prerogatives of the new man Heb. 12.22 24. See more of this Head in the Explication of Adoption Next follow the termes of difference or dissimilitude The termes of difference which may be applyed to each of the Heads of Agreement the second Birth far excelling the first Birth even in those Termes wherein both agree But I passe that for brevities sake and shall content my self to note the difference of both Births in four Properties And 1. Regeneration is rare As few men are generated in comparison of all other creatures so few persons are new borne in comparison of those who are borne No more are Regenerated than shall be saved and those are but few in comparison Mat. 7.14 compare Luke 13.23 2. It s far more secret than the natural birth compare Eccl. 11.5 Joh. 3.8 Colos 3.3 John 3.4 9. Whatever Solomon might understand of Generation both he and every man else is very purblinde in discerning the nature of Regeneration nor could the wisest or the holiest excepting Christ ever fathom either the mystery of iniquity or this mystery of godlinesse 3. Regeneration is constant and progressive once born and ever born once born and always bearing It s like the Generation of the Son of God who was begotten from eternity and is still a begetting Psal 2.7 Hebr. 13.8 In natural Generation sooner or later death marrs the birth but it s otherwise in Regeneration he that is born again shall never dye the soul and body may part but Christ grace and the soul shall never part 4. Regeneration is spiritual the very soul it self is carnal if compared to the Spirit of Grace communicated in Regeneration Zech. 12.10 John 3.6 The grace of Regeneration though but a quality far exceeds the most refined substance humane or angelical as is evident in the Apostate Angels who by their losse of holinesse became Fiends and Divels yea worse than nothing This for the Explication of the termes in general and in particular Proof of the Doctrine I proceed to the proof and demonstration of the doctrine In the management whereof I shall need to go no further than my Text. 1. Adoption and Regeneration are distinct Sonships And First It will appear from the Text that the Sonship by Adoption and Regeneration are distinct filiations though never separated as to the subject for whoever is a Childe by Adoption is also a Childe by Regeneration and contra That they are distinct filiations is evident 1. Because they are noted as distinct ver 12. 13. 2. Their foundations are distinct the one is of gift and by actual faith the other is of birth There 's a wide difference between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to Adoption and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which expresses Regeneration compare Matth. 2.1 Joh. 1.2.14 Gal. 4.4 where both words are joyned together An adopted person is made a Son but he is not born a Son as to the Adopter It s evident then these two relations are distinct Secondly It appears also from the Text 2. Believers are Gods children by both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that every Believer is a childe of God by both these filiations Namely by Adoption and Regeneration The former is evident because Believers are dignified with a sonship which follows as a priviledge upon their faith and that by deed of gift which can be no other than the Sonship of Adoption for the Sonship of Regeneration precedes actual believing The second is as evident for they who are born of God must needs be Sons by Regeneration as he that is born of man is a Son by Generation But Believers are expressely said to be born of God as is evident by comparing both the Verses of the Text and therefore are Gods Sons by Regeneration as well as by Adoption If you ask further Whence it is that Believers are Sons of God by this double filiation the Text holds forth a foure-fold ground partly explicite and partly implicite The first ground is free-grace Adoption is a gift therefore not deserved Regeneration cannot be deserved 1. Because all merit is impossible to the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Because before Regeneration the creature was in a state of Corruption and what can a corrupted creature deserve but wrath and curse The second ground is Christs merit whence probably the bestowing of the priviledge of Adoption
his Saviour with an I thank God through Jesus Christ I have gained the victory The weary and heavy laden are the men invited to Christ for ease and refreshment Mat. 11.28 for indeed such onâ—y seek him and can be satisfied in him and duly savour him the full stomach of a proud Pharisee loaths the honey-comb of Christ his righteousnesse whil'st to the hungry appetite of the humbled sinner the bitterest passions of a Saviour are exceeding sweet the deeper the sense of misery the sweeter is the sense of mercy How acceptable is the fountain of living waters to the chased panting heart Deus oleum non infundit nisi in vas contritum Bern. and the blood of Christ to the thirsty soul and conscience scorched with the sense of Gods wrath the broken and the contrite heart is the only Sacrifice acceptable to God the wounded Samaritan is the fit object of his compassion a Mary Magdalene cannot but love much when looking on her sins she seeth much is forgiven 2. To set them at enmity with sin and in due submission to his sacred Will Sin is natural to the sons of men and only smart for it will make us sick and willing to be rid of it untill God bring Israel into affliction they regard him not but then they seek him daily Hosea 5.14 An unbroken sinner is as unfit for Gods instruction as an unbroken Colt for the saddle or unfallowed ground for seed Manasseh his Bonds break in him the power of his sin â— Chron. 33.12 and the shakings of the prison to the heart-ake of the Jaylor makes him pliable to divine pleasure Act. 16.30 What shall I do to be saved Sense of sin is a principle of submission under affliction Why should a living man complaine for the punishment of his sin Sins revival unto remorse of conscience constrains Pauls outcry O wretched man that I am who shall deliver me from this body of corruption the humbled heart gives an heedy eare to divine instruction They are not stiff-necked but give their hand to the Lord to be led by him 2 Chron. 30.8 and therefore God will teach the humblâ— his way Psal 25.9 A bruised heart is like soft waxe prepared for divine impression so that to the end Christ may be of esteem as a Lord and Saviour the penitent soul must on due conviction cry out Wherewith shall I come before the Lord and bow my self before the High God shall I come before him witâ— burnt-offerings with Calves of a year old will the Lord be pleased with thousands of Rams or ten thousand rivers of oyle shall I give my fiâ—st-born for my transgression or the fruit of my body for the sin of my soul Micah 6.6 7. And to the end we may be set against sin it must sting the conscience and so work us into a willingnesse to do or suffer the Will of God making us with earnestnesse and resolution cry when pricked at the heart What shall we do to be saved so that a sight of and sorrow for sin as committed against God are parts of and essential to true repentance only before I passe from this Conclusion let it be noted that they are precursive acts Repentance cannot be constituted without them but they are precursive such as alwayes go before sometimes yea too often at least in shew and appearance without true Repentance Judas is convinced of and cast down for sin unto utter despaire crying out I have sinned in betraying innocent blood And Ahab may humble himself in all external expressions and many internal operations of the soul and yet never be turned unto the Lord. We may not indeed deny that humiliation especially in the external acts and expressions goeth many times without conversion and compleated repentance and so we must needs conclude Conviction is not true grace or an estate of saving holinesse but that sad complaints of guilt may passe from Reprobates and damned soules yet we must remember Repentance or conversion never goeth without humiliation sight of and sorrow for sinne In the order of nature men must be convinced of and confounded for the evil from which they are converted we cannot hate and avoid the evil we do not know and know to afflict us and the order of Scripture doth alwayes call to a communing with our hearts that we may stand in awe and not sin Psal 4.5 a searching and trying our wayes before we turn unto the Lord the Law must do its work as a Schoolmaster to every soule that is brought to Christ and the Gospeâ— ever sends the prick into the h art of such as repent unto remission of sin Acts 2.37 38. and the spirit of bondage before the spirit of Adoption of power love and a sound minde Rom. 8.15 Preaching Repentance is the opening the blind eye and the bringing the Prodigal into his right minde that in the sense of his sad estate he may go unto his father and seek mercy The work of the Word is to make them sinners of sense that shall come to Christ for cure to cast down all proud imaginations and every high thought which exalteth it self and so to bring into obediâ—nce to Christ 2 Cor. 10.5 to affect men with guilt and danger that they may with fervency cry What shall we do to be saved to convince that the issues of death will be the end of the way in which they now walk that they may flee with desire and returne without delay In a word to affect the heart with the high transgressions of Gods holy Law the disobedience of a gracious Father and offence done to infinitenesse that the soule may down on its knees prostrate it self at the foot-stoole of mercy fly to Jesus Christ as its Redeemer Surety and alone satisfaction and so sue out its pardon by a serious return to God and these are as it were the pangs of the New Birth natural and necessary though sometimes abortive and miscarrying the first part of sincere repentance though not alwayes successeful to perfect and compleat it for although we must not call the convinced conscience a Gospel-Convert yet the Convert is alwayes convinced sense of and sorrow for sin is no infallible sign of saving grace yet saving grace and sincere repentance is never wrought without a sight of and sorrow for sin as committed against God for this is the precursive act of true repentance and whenever God will seale up under impenitency he stops the passage and possibility of humility making the eare heavy and the eye dim and the heart hard lest they should see with their eyes hear with their eares and be of humbled hearts and so be converted Mat. 13.15 And so much for the third Conclusion but again in the nature of repentance we must Note Conclusion 4 Turning from all sin to God is the formality of true repentance Sincere conversion is the summa totale and ratio formalis of a Gospel-penitent Remorse for sin without a
and is exalted to give remissiâ—n of sin and Repentance and to consecrate us unto himself a peculiar people These Lessons and every of them are written in such legible Characters in the death of Jesus Christ that he that runs may read them and each of them are pathetical perswasions to Repentance whil'st they are read by any seriously observant soul they reflect these serious and pensive thoughts How vile is mine iniquity that hath provoked so great severity and exp sed my Surety to so much misery how great peril was my soul in which is râ—deem d by so great a price how dangerous those wounds which are only cured by the death of the Chyrurgion how dissonant to holinesse and daring to justice is that sin which but imputed exposed the only begotten Son of God to be deserted by his Father how fierce that fury which could not be appeased without suffering it must needs be fearful to fall into the hands of an angry God for how will he fume at the servant that thus frets at his Son how will he tear the Principal that thus tormenteth the Surety how shall God punish us for our own sins who is so wrathfully displeased with his Son for other mens sins Oh what shall be the sufferings of the Reprobate if these be the sufferings of his dearly beloved needs must fraile man sink under the burden of Divine fury when the God of Angels needed the support of an Angel If my Repentance will avenge the quarrel of my suffering Saviour shall I not do it if Repentance will rescue me from wrath to come shall I not performe it had I not better weep a few days here then in hell for ever and the rather for that I weep not without cause nor mourn without hope The sin was mine the sorrow my Saviours the transgression mine the satisfaction my Sureties Oh the depth of his pity that endured this for mine iniquity What he endured for a time I must have endured for ever if in him the Father had not been well-pleased Shall that be my delight which cost my Surety so dear Shall I call on the Lords Name or be called by the Name of Christ and not depart from iniquity was Jesus Christ thus broken for me and shall not my heart be broken for and from sin hath he R deemed me from this wrath to come and shall he not Redeem me from my vain conversation shall I expect Remission and not accept repentance through his blood Oh what reason have I to return to God and glorifie him with my soul and body which are his for he bought them at a price and a deare price his own blood he hath consecrated a way of access unto the Father through the vaile of his own flesh but shall I dare to approach not having my heart sprinkled from an evil conscience and my body washed with pure water he is reconciled but shall I againe rebell I am healed shall I againe sin a pardon is to me extended shall I not receive it with a pensive and prostrate soul Thus then we find that there is much of strength in this Argument even above a thousand Arguments to enforce Repentance if but right reason keep the Throne what reply can be made or reason rendred why the call of the Gospel should not be obeyed whilst it pleadeth with so much clearnesse for our repentance from the consideration of the death of Christ But the second Argument urged by the Gospel to induce us to repent is the day of judgement 2. Argument to enforce repentance The former Argument doth assault our affections this our passions that the soul may be surrounded with suggestions unto repentance and if either the one or the other are under the command of right reason the design of the Gospel may not miscarry the dread of the day of judgement drives the Ministers of God to Preach and perswade repentance Knowing the terrours of â—he Lord we perswade men saith the Apostle for that we must all appear before the judgement seat of Christ that every one may receive according to the things done in the body according to that he hath done in the body whether it be good or bad 2 Cor. 5.10 11. This is sure a profitable proper Argument to perswade repentance which provokes unto the Preaching of it and therefore the same Apostle doth in Acts 7.30 31. urge it but now he commandeth all men everywhere to repent for that he ha h appointed a day wherein to judge the world in righteousnesse c. And this Argument is so pregnant and profitable to perswade repentance that it is urged by John the Baptist The Kingdome of God is at hand therefore repent nay the axe is laid to the root of the tree and every tree which bringeth not forth good fruit must be hewen down and thrown into the fire therefore bring forth fruits meet for repentance Matthew 3. and very often by the Lord Jesus himself This is so proper an Argument to enforce repentance that it is noted to be set at a distance to the thoughts of the impenitent they live as having made a Covenant with death and an agreement with hell Isa 28.15 put farre away this evil day it is noted that the Doctrine which increaseth ungodlinesse denieth the resurrection 2 Tim. 2.16 17 18. And such as walk after their own lusts are scoffers at the day of judgement 2 Pet. 3.3 4 5. And it is to be observed that those in Athens who repented not at Pauls Preaching mocked when he made mention of the resurrection and last judgement But certainly there is much in the day of judgement to move the hardest heart and most stubborn sinner to repentance the same Spirit which is to convince the world of sin and of righteousnesse convinceth also of judgement for the day of judgement answereth all the sinners pleas whereby he defendeth and encourageth himself in sin for it assureth of certaine detection and conviction of sin It is a day which alloweth not the least encouragement from secresie for therein every mans deeds must be made manifest whether they be good or evil nay the very secrets of all hearts shall be laid open and sinful thoughts themselves must then be judged the day of judgement determineth a period to all impiety and denieth the duration of its props and Pillars profits and pleasures in the world determining all the advantages of sin to be at the best but pleasures of sin for a season calling on rich men to howle and weep though they live in pleasure on earth in James 5.1 2 3 4 5 6 7 8. The day of judgement assureth of the punishment of the wicked however they scape scot-free in this life and by their present power Gods patience and humane strength they evade and escape many evils which befall the godly yet they are but reserved to this day of vengeance and this is the day in which the wicked must appeare Cursed and manifesteth
Gospel from being Preached if possible he would blow out the light and hinder men from hearing but chiefly from understanding if our Gospel be hid it is hid unto them that perish the eyes of whose minde the god of this world hath blinded lest the light of the gl rious Gospel of Christ who is the Image of God should shine unto them 2 Cor. 4.4 And when God brings to repentance he breaks these barres of ignorance he pulls off these scales of blindnesse and begins with the understanding true grace begins alwayes at the renewing of the mind the transforming of the mind to know the good and acceptable Will of God is the formality of the Gospel-grace true repentance Rom. 12.2 And the knowledge of God being the princâ—ple of it is put for repentance They shall know God Hos 2.20 and God will be known by the Egyptians Isa 19.21 are the promises of repentance There can be no conviction of a contrariety to God where there is not a right conception of God and affection must follow apprehension ignoti nulla cupido how can we fear God or his goodness if we do not know him what reason of return to God when men know not his holinesse offended justice provoked power irresistible mercy in pardoning iniquity It is a seeming faire Apology for Pharaohs obduracy Who is the Lord that I should let Israel go The work of the Gospel is to open the blinde eyes in turning from Satan unto God the enquiry of Saul is first Lord who art thou Act. 9. then What wouldest thou have me to do Did men know who it is they sin against they never durst be so bold Study therefore the nature of God acquaint your selves with his Attributes his Holinesse Power Justice Mercy and the like Your soules will never be drawn from sin or driven into a course of true repentance untill God become your dread 3. Help to repentance Thirdly Sit close to the work of self-scrutiny be serious in self-examination no man sits so fast in impiety as the stranger at home none so soon run upon their ruine as the regardlesse of their accounts This is a remedy of Gods immediate prescription Commune with your hearts is on your beds Psal 4.4 Search and try your wayes and turn unto the Lord Lam. 3.40 Judge your selves Mat. 7.1 When we approach his Table where we are eminently to act repentance the whole work of preparation is resolved into self-examination 1 Cor. 11.28 Nay this is a receipt transmitted to us with a probatum est thus by David Psal 119.59 I examined my wayes and turned my feet into thy Testimonies And when the Prodigals wits returned to consider his wickednesse he would home to be a servant where he had been and might have been a son Gods rod is but a calling us to reckon with our own souls he never reasons with any by correction that read their own estate in his instructions You have heard before that conviction must go before conversion mans conscience is a Register which will bring to remembrance and Judge that will clearly determine of mans wayes the worst of men by a short conference with their own soul would soon see a necessity of repentance censure others lesse and your selves more enquire not into other mens condition so much as your own Conversation let no day return without accounts be serious in self-examination Fourthly Sit loose to the world 4. Help to repentance the world is the great pull-back to heaven and hinderance of repentance you may observe the reason the Rebellion and impenitency of Ezekiels hearers was their hearts went after their covetousnesse Ezek 33.31 otherwise they took delight to hear That sad sentence A Camel may sooner go through the eye of a Needle than a rich man enter into the Kingdome of heaven was occasioned by a rich mans refusal of Christ his call to repentance Matth. 19.20 Riches choak the work and lift up the heart too high great men in the world think they live above all reproof for Tyrus-like they set their hearts as the heart of God Ezek. 28.6 and think to live without controle he that loves the world finds when called to repentance he is loth to leave pleasures it is hard to renounce riches it cuts deep to despise Wife Children Father Mother Friends and deare Relations he cannot but be dismayed at reproach and sufferings sin is the common property of the world the things of this world is the recompence of impiety they that sin highest ordinarily succeed most yet this is the great stumbling stone of the godly the world makes David almost repent his repentance Psal 73. They that will follow God must be strangers to the world true Penitentiaries must be pilgrims in the earth Fifthly See the shortnesse of life 5. Help to repentance and limitaton of the day of grace Hopes of long life and thoughts of repentance at pleasure help many a soul to hell our life we must consider is but a bubble a blast a shadow gone before it well appeare in which there is no certainty our time is in Gods hand he hath numbred our dayes but to which of us hath he declared the number hath he given any man a legible Lease of his life have the youngest strongest most healthful among us an assurance of to morrow and doth not eternity depend on the well-husbanding of this uncertain time is there any remembrance of God in the grave or repentance among the dead doth not death determine the eternal estate of men Dives eyes cannot distiâ—l one tear in hell though he call to Abraham for mitigation of torments never so much as begs the pardon of sin no that is too late see we not men pensive and sad at the thoughts of death Chrysostome hath told us the cause of the fear of death is because we live not in the austerity befitting Christianity but lead dâ—licate and voluptuous lives Could we make every day our dying day it would quicken us to repentance Hilarion never had a to morrow and when he comes to die he hath the comfort of it Oh my soul get thee out of this house of clay what dost thou fear Septuaginta pr pe annis servivisti Christo mortem tim s Hast thou served Christ almost seventy yeares and dost thou now feare death If we will live for ever we must die dayly if we will not defer repentance we must not determine to our selves any other time than the present Again if we know our time in nature who knoweth the date of the day of grace It is a limited day but the bounds thereof are not pub ished that to day whilst it is called to day we may hearken to his voice Heb. 4.4 7. lest he sweare in his wrath we shall not enter into his rest A season of salvation is allotted to the sons of men the old world had its day Jerusalem had her day every of us have our day
some of us sad days already but there are too sadder to be expected they are called the day of the Lord and not days because as death leaves us judgment finds us Death being the morning and Judgement the evening and eternity the night of the same day They are both dayes of dissolution the one is of the body a sad dissolution when the soul shall pass away with a sad noise of many a doleful groan and this elementary body shall melt with fervent heat of burning diseases c. The other is of the Universe when the whole world shall be in a conflagration and hell shall come up to heaven as once hell came out of heaven to consume Sodome when the body of the Universe shall groan with the groanings of a deadly wounded dying man as was said of Egypt Ezekiel 30.24 Cum mare cum Tellus Correptaque Regia Caeli Ardeat mundi moles operosa laboret When the starres of heaven shall fall and the powers of heaven be shaken the Sun turned into darkness Moon into blood and all the kindreds of the earth mourn and the hypocrites cry out Who among us shall abide with devouring fire and dwell with eternal burnings Isa 33.14 Then shall the godly soul lift up his head at death and destruction he shall laugh he shall walk loose in the midst of the flames as did the three Children without so much as the smell or least dread of the fire and they may touch these live coals as the Angel did Isaiah 6.6 without any dismay Oh holiness holiness what a munition of Rocks wilt thou give thy followers in that day of the Lord oh let me press you to get a holiness that is Scripture-proof and you your selves and your state and comforts will be death-proof hell-proof judgement-proof you need not fear any fear of man any day of the Lord any furnace-fire elementary fire conflagration-fire hell-fire when the Kings and the Captains and the Mighty shall cry out to the Rocks to fall on them and the worshippers of the Beast and the rich Merchants of Rome shall cry out for the smoak of the burning then shall the Sons of Sion sing out their redoubled Hallelujahs at the coming of the Bridegroom and the day of the Lord their day of Marriage and Coronation Use 1. Lament the loss of holiness We may complain Holinesse is lost and faln in the streets Some complain of losse of Trade in these sad times Trade is dead there is no Trade we may say this Trade is lost or dead there is little holinesse stirring Many complain of the losse of peace pâ—ace is gone but we have cauâ—e to say Holiness was gone first In midst of many Professions many contentions many op nions changings turns returns little holiness to be seen In midst of great parts high expressions much light powerful Ordinances many years attempted Reformation a little holiness goes a great way Our shadows are long our contentions sharp our holiness low our Corn runs out into straw and stalk not ear and kernel Our nourishment turns to Rickets the head swelled and extended the child feeble and infirm we have left our company and our work and are scattered all the Land over to pick up strawes and gather stubble Some observe that our buildings now adayes are not so solid and substantial as of old our spiritual buildings are not I am sure And as some say our English cloth is not of so good a name and esteem as heretofore abroad not so pure and well wrought our name and Crown for holiness is lost it not being so pure and well wrought Use 2 Use 2. It informs how little some have to evidence their Christianity and their Title to heaven that can speak of no Holinesse make no proof of any real change or work of the Spitit of dying to sin living to God what are all these hopes but lying hopes Without holinesse no man shall see the Lord. Visible Saintship may justly gain admittance into Church-fellowship But it is real holiness that makes meet to partake of the inheritance of the Saints in light Seeming holiness in profession sets thee in the outward Court but into the inner Temple and the Holy of Holies only true holiness qualifies to an admission It is noted though the outward Court was laid with stone yet the Inner Temple 1 King 6 30. and the Holy of Holies had the very floore of gold True Holinesse makes a Member of the Church Militant and Tryumphant Use 3 3. Use Reproof or terrour to such as hate deride or scoff at holinesse Many if reproved will say I cry you mercy you must be so holy I am none of your Saints nor of the holy Brethren c. Oh unclean swine or unclean spirit shall I say knowest thou not whose language is that in thy mouth What have I to do with thee thou holy one of God Thy speech bewrayeth thee as one saith to be a Hellilean no Galilean no Disciple dost thou call thy self a Christian and deny the Saint then blot out Saint in Pauls Epistles and teach him to call Christians by some other name of Drunkards Swearers and Scoffers at holinesse Blot out Saints out of thy Creed Dost thou say thou art none of the holy Brethren then tear thy name out of Gods Book and the Church Register The Apostle calls all the Christians to whom he writes Holy Brethren partakers of the heavenly calling Heb. 3.1 Dost thou glory that thou art none of the holy ones then glory in this threat of the Text that thou shalt never see God glory in this that thou hast no part nor lot in this matter no part in Election Redemption in the gifts graces comforts of the Spirit in the promises and priviledges of the Gospel go and glory that God is not thy Father Christ thy Saviour that thou shalt never be troubled with the Communion of the Saints in Heaven and the spirits of just men made perfect Use 4 Use 4. A worse Reproof and Use of terrour follows to such who instead of following holiness and perfecting holiness in the fear of God are faln from it declined and turned aside after vain opinions and employ speculations Caepisti melius quam desinis ultima primis oedunt dissimilis hic puer ille Senex Ovid. A young Saint and an old Apostate leads to a sad end Look to it you young Professors that had the Dew of Grace and seeming holiness in youth and are now dryed up by the roots Look to it you old Professors that you hold out watch and keep your Garments white and seek to bring forth more fruit in your age The Tree that bears evil fruit is cut down That which leaves only cursed but that which is twice dead worst of all this is the desperate case and of all sins this is only the unpardonable sin Heb. 6.4 5 and 10. All the unrighteousnesse of the greatest sinner repenting and leaving his
and unsainteth all others Isa 65.5 Which say Stand by thy self come not near me for I am holier than thou these are a smoak in my nose and a fire that burneth all the day saith the Lord. This is the worst spot in the beauty of holiness a spice of that pride that was in Lucifer and his fellow-aspiring Angels that made the first Schisme and separation in the purest Church even in heaven it self among the Angels that were wholly perfect Take heed of this as of the very pest of the Church and the bane of all Religion which is best preserved in unity and humility I shall shut up all with a wish and that an hearty Prayer alluding to what I said at first Oh that all our garments our Profession might be adorned with these Bells and Pomgranates peace and holinesse That as we call on God who is called holy holy holy Rev. 4.6 and on Christ who is called King of Saints Rev. 15.6 and as we profess the Gospel which is a Rule of holiness and are members of the Church which is called a Kingdom of Saints an holy Nation 1 Pet. 2.9 and as we look to be partakers of that Kingdom wherein dwells righteousness and holiness that according to that promise Thy people shall be all righteous Isa 60.21 that holiness to the Lord may be engraven upon all our hearts as with the engraving of a Signet the Spirit of God and holiness to the Lord upon all our fore-heads as to our conversation that as we have had a year which we call Annum Restitutae Libertatis we might have a year Restitutae Sanctitatis this we might safely call Annum Salutis or Annum Domini the year of our Lord. That our Officers might be all peace our Governors holiness Isa 60.17 that our Ministers might be cloathed with righteousness and our Church-Members with holiness that all of different perswasions might not contend but labour for peace and holiness Herein let us agree and all is agreed that the bells of our Horses and Bridles of our Horsemen Commanders and common Souldiers might be holiness to the Lord Zach. 14.20 21. that there might not be a Canaanite or hypocrite in the house of the Lord then might our Land Church Parliament Army City Minâ—stry be called Jehovah Shammah the Lord is there Ezek. 48.35 yea then would this holiness settle us in peace here and bring us to see the Lord where peace and holiness shall never be separated Even so come Lord Jesus come quickly Amen OF THE Resurrection ACTS 26.8 Why should it be thought a thing unreasonable with you that God should raise the dead THese words are part of St. Pauls Apologie for himself before King Agrippa against the unjust accusations of his implacable enemies wherein 1. He demonstrates the innocency of his life 2. The truth of his Doctrine and sheweth That there was nothing either in his life or doctrine for which he could justly be accused The Doctrine he taught did consist of divers particulars enumerated in this Chapter one of which and that not the least was That there should a day come in which there would be a Resurrection of the dead both of the just and unjust Now that this Doctrine was not liable to any just exception he proves three manner of ways 1. Because it was no other Doctrine but such which God himself had taught It had a Divine stamp upon it as it is Verse 6. And now I stand and am judged for the hope of the promise made of God unto our fathers 2. Because it was that which all the godly Israelites instantly serving God day and night did hope for and wait and expect in due time to be fulfilled as it is Verse 7. Unto which promise our twelve tribes hope to come for which hope sake King Agrippa I am accused of the Jews and therefore it is called The hope of Israel Acts 28.20 for the hope of Israel I am bound with this chain 3. Because it was a Doctrine which God was able to bring to pass This is set down in the words of the Text Why should it be thought a thing incredible with you that God should raise the dead The emphasis lieth in the words with you Why should you O King Agrippa who art a Jew and believest in the God of Israel and that he made the world out of nothing think it incredible for this God to raise the dead indeed it may seem incredible and impossible to the Heathen Philosophers who are guided onely by Natures Light but as for you who believe all things which are written in the Law and Prophets why should you think it either impossible or incredible that God should raise the dead This interrogation is an Emphatical Negation and it is put down by way of Question Vt oratio sit penetrantior that so the Argument might take the deeper impression and the meaning is that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not a doctrine exceeding the bounds of faith or contrary to right reason that God should raise the dead The Observation which ariseth naturally out of the words is Doctrine That the Doctrine of the Resurrection of the dead both of the just and unjust is neither incredible nor impossible neither against right reason nor true faith Though it be above reason yet it is not against reason nor against the Jewish or the Christian Faith For the explication of this Doctrine I will briefly speak to six particulars 1. What is meant by the Resurrection of the dead 2. Who are the dead that shall be raised 3. The absolute necessity of believing this Doctrine and believing it firmly and undoubtedly 4. The possibility and credibility of it 5. The certainty and infallibility of it 6. The manner how the dead shall rise What is meant by the Resurrection of the dead The first Particular Answ For answer to this you must first know what there is of man that dyes when any man dyeth Man consisteth of soul and body and when he dyeth his soul doth not dye it is the body onely that dyeth Death is not an utter extinction and annihilation of the man as some wickedly teach but onely a separation of the Soul from the Body It is called a departure Luk. 2.25 2 Tim. 4.6 And an uncloathing 2 Cor. 5.4 and a Departure of the Soul out of the body either to Heaven or Hell When Stephen was stoned his soul was not stoned for while he was stoning he prayed Lord Jesus receive my spirit When Christ was crucified his soul was not crucified for while he was crucifying he said Faâ—her into thy hands I commend my Spirit The Wiseman saith expresly That when a man dyeth His body returns to the earth from whence it came Eccles 12.7 but his spirit returns to God who gave it And our Lord Christ commands us Not to fear them that kill the body 1 Luk. 2.4 and after
declare to them the true God and he doth it ab effectu That God which made the world and all things therein is Lord of heaven and earth ver 24. To Create is the best demonstration of a Deity And this God being everywhere by way of repletion * Jer. 23.24 cannot be locally confined He dwelleth not in Temâ—lâ—s made with hands ver 24. And though in former times when the vaile of Ignorance was drawn over the face of the world God seemed lesse severe ver 30. The times of this ignorance God winked at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He did as it were overlook them not taking the extremity of the Law yet now he commandeth all men everywhere to repent ver 30. And if it be asked why now repent why may we not take our full sleep The Reason is because now is the broad day-light of the Gospel which as it discovers sin more clearly so judgment upon sinners He hath appointed a day in which he will judge the world Which words are Gods Alarum to the world to awaken it out of security This is a sweet yet dreadful point When Saint Paul discoursed of judgement to come Faelix trembled Acts 24.25 He that is not affected with this Truth hath an heart of stone For the illustration of this there are six things I shall discusse 1. That there shall be a day of judgement 2. Why there must be a day of judgement 3. When the day of judgement shall be 4. Who shall be the Judge 5. The order and the method of the Trial. 6. The effect or consequent of it I begin with the first That there shall be a day of judgement There is a twofold day of judgement 1. Dies particularis a particular judgement at the day of death immediately upon the souls dissolution from the body it hath a judgment passed upon it * Hebr. 9.27 Eccles 12.7 Then shall the dust return to the earth as it was the spirit shall return to God that gave it As soon as the breath expires the soul receives its particular sentence and knows how it shall be with it to all eternity 2. There is Dies universalis a general day of judgement which is the great Assises when the world shall be gathered together and of this the Text is to be understood He hath appointed a day in which he will judge the world I might impannel a whole Jury of Scriptures giving in their verdict to this but in the mouth of two or three witnesses the truth will be confirmed Eccles 12.14 God shall bring every work into judgment with every secret thing Eccles 12.14 whether it be good or evil Mat. 12.36 Every idle word men shall speak they shall give account thereof in the day of judgement * Mat. 12 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 96 13. Now is the day of Arr ars then will be the day of Account Psalme 96.13 For he cometh for he cometh to judge the Earth The Ingemination denotes the certainty and infallibility of his coming Secondly Why there must be a day of judgement 1. That God may execute justice on the wicked Things seem to be carried here in the world with an unequal balance The Candle of God shines upon the wicked * Job 29.3 They that tempt God are delivered * Mal. 3.15 Diogenes seeing Harpalus a Thief goâ—on prosperously said sure God had cast off the government of the world and minded not how things went here below 2 Pet. 3.4 2 Pet. 3.4 There shall be in the last days Scoffers saying Where is the promise of his coming Therefore God will have a day of Assizes to vindicate his justice he will let sinners know that long-forbearance is no forgiveness 2. That God may exercise mercy to the godly Here piety was the white which was shot at they who prayed and wept had the hardest measure those Christians whose zeal did flame most met with the fiery tryal Rom. 8.36 Rom. 8.36 For thy sake we are killed all the day long The Saints as Cyprian saith are put in the wine-presse and oft the blood of these grapes is pressed out God will therefore have a day of judgement that he may reward all the tears and sufferings of his people They shall have their Crown and Throne and White Robes though they may be Losers for him they shall lose nothing by him * Rev. 7.9 Thirdly When the day of judgement shall be 'T is certain there shall be a judgment uncertain when the Angels know not the day nor Christ neither as he was man Matth. 24.36 And the reason why the time is not known is 1. That we may not be curious There are somethings which God would have us ignorant of Acts 1.7 It is not for you to know the times or seasons which the Father hath put in his own power We must not pry into Gods Ark or intermeddle with his Arcana imperii it is a kinde of Sacriledge as Salvian speaks for any man to break into the Holy of holies and enter into Gods secrets 2. God hath concealed the time of judgement that we may not be careless We are alwayes to keep Centinel having our Loyns girr and our Lamps burning not knowing how soon that day may overtake us God would have us live every day saith Austin as if the last day were approaching * Ideo latet ultimus dies ut observentur omnes dies Austin Omnem crede diem tibi diluxisse supremum This is the genuine Use our Saviour makes of it Mark 13.32 Of that day and houre knows no man no not the Angels in heaven Take ye heed watch and pray for ye know not when the time is But though we cannot tell precisely when this day of the Lord shall be yet in probability the time cannot be far off Hebr. 10.3.7 He that shall come Hebr. 10.37 will come and will not tarry Chrysostome hath a simile when saith he we see an old man going on Crutches his Joynts weak his radical moisture dried up though we do not know the just time when he will dye yet it is sure he cannot live long because natures stock is spent So the world is decrepit and goes as it were upon Crutches therefore it cannot be long before the worlds Funerals and the birth-day of judgement The Age which Saint John wrote in was the last time 1 John 2.18 in the Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.18 the last houre then sure the time we now live in may be called the last minute Psal 96.13 For he cometh to judge the Earth Not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he shall come but he cometh * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew how near the time is It is almost day-break and the Court is ready to sit Jam. 5.9 The Judge standeth at the door Verily if Security * Mat. 24.37 Apostasie * 1. Tim. 4.1 Decay of Love * Mat. 24.11
〈◊〉 〈◊〉 〈◊〉 〈◊〉 infligens ultionem Bez. which relates to the fault by reason 't is fit that the punishment be apportion'd to the fault in the execution of justice as maybe more plain in this case Suppose Titius for Treason should justly deserve death yet so that none living know his crime then imagine Caesar in a rage take away Titius his life â—his crime of Treason all this while neither considered nor discovered why the death of Titius though in it self it be a natural evil yet in order to Caesar is no proper punishment sit'h it is not the execution of justice in reference to the crime however it may be so in respect of God Latet culpa ubi non latet poena Aug. who kâ—ew not only that Titius so dyed but that he deserved so to dye this may illustrate that in the punishment of the damned there is an impression of Divine justice and therefore because of Gods just judgement this punishment is called the damnation of Hell q Mat. 23.12 Quia Deus ex â—uâ—icio hanc poenam â—impiis infligit Gerh. thereby noting the keen impression of Gods wrath wherein not only the Almighty Punisher doth respect sinne but the finite creature who is punished knows that he is cast into the furnace of fire for his sinne against the infinite God whereupon there is further requisite to this punishment 3. That the party punished have an acute feeling himself spoiled of all his perfections a lively sense of all that he is deprived of by reason of his sin otherwise it would not properly be punishment as I hinted before the damned hath always quick and terrâ—ble apprehension of an angry God impressing his wrath and persisting to deprive him of all that glorious good was offered to him instead of which that being refused he is more and more assured of lying in a consuming fire that is and will be continually burning up all those perfections he had not purging but plaguing him worse and worse yet not so that the flames devoure his essence or that the torments utterly i. e. absolutely destroy his substance but that they are continually feeding upon all that it should otherwise have been his simple being neverthelesse remaining thus of the punishment it self both of losse and pain The two properties of Hell punishiment 1. Extremity 2. The Properties of Hell punishment inseparable from it are its Extremity Eternity 1. Extremity it infinitely exceeds all other punishment no pain so extream as that of the damned who sustain the absence of all good and the presence of all evil all the cruelties in the world cannot possibly make up any horror comparable to the horrors of Hell I noted in the Analysis of my Text that the Extremity of Hell-torments is aggravated by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza Annot. their inflammation the fire the preparation of them the prepared the association in them the Divel and his Angels There is a great force and Emphasis in these praepositive Articles in the Original thus repeated demonstrating and defining this punishment to exceed all others in its Extremity 1. The grievous inflammation setting forth the extremity of these torments fire is the most furious of all Elements but this is the fire hotter than Elementary or culinary fire importing the torments to be of a more violent nature than any other Geogr. l. 16. Col. 764. Cit. Full. Strabo relates that there is a Lake near Gadara in Galilie infected with suâ—h malignant and pestiferous qualities that it scaldeth off the skin of whatsoever is cast into it yet this is not comparable to the fiery Lake of brimstone where the extreame anguish of the damned is 1. Most exquisite Damnati exquisitissimos dolores sentient quibus majores non dari nec câ—gitari possunt Gerh. loc com Long. four last things all the exquisite torments that ever were heard of cannot expresse it to the full Nebuchadnezzars fiery furnace could but cause horrours like flea-bitings in comparison of those the damned in hell do suffer in every sense the little Monasyllable Hell though 't is easily over-look't by many at present yet 't is the most unexpressibly grievous Rack in the world They say Gehenne which we translate Hell in the New Testament does in French signifie a Rack which as the Strappado is thought to be the most exquisitely tormenting those terrible allusions to Tophet 2 King 23.18 with Isa 30.32 33. to the shreeks and yellings of Children sacrificed there are but shadowy representations of their paine who dye the second death 2. Intolerable soul and body shall be ever supported by God in being but neither be able to avoid nor yet endure hell-pain if Cain the foreman coming within the sight of hell here cry out My punishment is greater than I can bear Gen. 4.13 Prov. 18.14 Psal 88.15 90.11 Hos 13.8 Rev. 19.20 Heb. 11.36 for a wounded spirit who can bear if the apprehensions of hell even distract the Psalmist if an angry God but meeting the soul of a sinner rent the caul of his heart how will he be able to bear burning in the Lake with fire and brimstone hanging sting racking roasting suffering under harrowes and sawes of Iron fleaing of the skin scratching off the flesh with Thorns c. unheard of mercilesse miseries are nothing to the unsufferable tortures of Hell I grant there are degrâ—es of torment in hell yet the least is in t lerable whether 1. We look up on the Omnipotent hand of God executing the vengeance of eternal fire ah it is a fearful thing to fall into the hands of the living God Heb. 10.30 31. the Judge to whom vengeance belongs who takes the wicked immediatâ—ly into his own hands as if none else were strong enough to inflict the fiercenesse of his wrath Or Rom. 9.19 2. Look down on the impotent punished creature no way able to make any resistance or lift up his head under the burden of divine indignation but must crouch under it for alas what can a leaf driven too and fro do against the blast of Gods displeasure how should the weak back of a poor feeble man bear the pile of fire and much wood Isa 30.33 33.14 Job 20.26 which the breath of the Lord doth kindle who among us shall dwell with everlasting burning they that suffer least in hell will find the torments intolerable So that when our Saviour saith r Mat. 10.15 ' I will be more tolerable for Sodome and Gomorrah in the day of judgement than for that City which despiseth the offers of Gospel-grace he means not that any damned Sodomites should find hell-paines tolerable at all for Jude writing by the same spirit that Matthew did sayes They suffer the vengeance of eternal fire s Jude ver 10. and eternal fire with a vengeance can be no tolerable paine Christ will come in flaming fire taking vengeance on those that know not God 2 Thes 1.8
but his choice and option if he be plagued with Eternal death 't is no other than that which he prefer'd before Eternal life The Lord sets life and death before us as by Moses the typical so by Christ the true Messiah if we will choose Christ and accept of him we may have Eternal life if not we must be sure of Eternal death he that refuseth the Eternal weight of glory in one end of the scale chooseth Eternal punishment in the other end as our first Parents did choose the curse by their voluntary refusing of the blessing which bad choice of theirs laid obnoxious unto Eternal pain both themselves and their posterity who cannot complain of God for inflicting the death they are by corrupt nature liable to sith besides their choice in their first parents and in their own persons they who live under the Gospel have as great a mercy tendred by the second Adam as Eternal death is a grievous punishment yea the Atheist who as 't was said of Antiochus Epiphanes takes more pains to go to Hell Buntings Itinerarie than some others to go to Heaven must confesse that he deserves his wages of Eternal death as his Pay sith he hath toyled and drudged all his life long in the Devils Service only to fit himself for misery 3. The Schoolmen have observed from the Philosopher Aquia Supl. Q. 99. Art 1. that the punishment ought to be levied according to the dignity of him against whom the offence is committed He is more severely punish't who gives his Soveraign a box on the ear than he that does so to his equal Now wicked men and that without Repentance sin against the Eternal God by the violation of his Honourable Law which he resolves to magnisie Isa 42.21 And as they ought not in their own case so they are unqualified to be competent Judges of their Own offences sit'h they cannot see the thousandth part of that evil there is in the least sin and therefore unfit to apportion the punishment which ought to be levied by the Judge of all the World who knows what is meet Gen. 18.25 and will do nothing but what is right proportionable to the offence committed against the supreme Majesty Peccatum in Deum crimen laesae Majestatis Adsit Regula peccatis quae paenas irroget aequas Horatius for where there is satisfaction required there must be proportion which would not at all be here in this case without some kind of infiniteness and because that cannot be found in any meer creature in value it must necessarily be in duration for if after millions of years it could ever be said the damned had fully satisfied Gods justice it might be said they shall be set free as the prisoner from the Goal having paid the debt Luk. 12 58 59 a thing impossible but because the sufferings of the damned which are all the satisfaction they can give infinite justice in regard of the subject being finite Ex parte subjecti and consequently not of nifinite value they must be so in duration at least à parte post as to the future for the defect of satisfaction in the temporal finite punishment of any meer creature Excep If it be excepted Excep neither by the Eternal punishment of men is Gods justice satisfied for then this punishment would not be Eternal Contradictio in Adjecto which is a contradiction in the very thing it self if ever it could be said of Gods justice now 't is satisfied Repl. I Reply 1. Let it be very well considered Repl. whether Gods iustice being infinite and consequently an essential Attribute in God doth not require from man upon his delinquency that satisfaction which is of infinite value Infiniti valoris he the party offended being essentially of infinite dignity Now such a satisfaction i. e. of infinite value could only be made by Christ who being the Surety of the Covenant and suffered in our stead is God-man in one person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 20.28 and gave plenary satisfaction unto God John 1.14 1 Tim. 3.16 Rom. 3.25 2. Though Eternal punishment may not be called a satisfaction made or given to the party offended yet 't is that which the party offending must ever be in making or giving Parti laesae by the order of the Supreme Judge who is to hear the cause and apportion the punishment to the fault because he the delinquent wanting that infinitenesse in dignity of person which doth bear a proportion to the dignity of the party offended must make this up by an infinite duration of punishment which may perhaps in some sort be termed satisfaction performed to the Law it being the payment of the whole in the obligation Satisfactio legi praestita Peysolutio totius quod est in obligatione for upon defailance of paying the debt of duty and obedience what more is required of the debt of penalty and suffering to be paid Debitum officii Debitumsupp li cii than death in its full latitude temporal spiritual and Eternal so that in this respect 't is no error to call it satisfaction but if we speak of a compleat satisfaction made to the party offended Parti offensae it must be granted that none but the only Son of God did or could give it thus for the first great impediment pretended in regard of the Subject Or 2. It is because there is a possibility of freedom from the Prison of Hell and then this must be either by Covenant and Compact which whoever affirms proferat tabulas for 't is fan y not faith which believeth any such thing without the written Word Or by commutation and what place for such a fancy Is any so absurd as to think there are any in Hell who belong to God and in Heaven who belong to the Divel that there should be matter for such a Chimaera such a strange fiction Or by force and what were this but to over-power Omnipotency Or by fraud and what were this but to out-wit Divine Wisdome and to put a trick upon him whose understanding is infinite Or by a price paid and what is it that offending man can lay down as a sufficient compensation or satisfaction to an offended God who is infinite for the injury done unto him which God should accept of 1 Sam. 2.25 Godw. Rom. Antiq. l. 1. Sect. 2. â—â— Ephes 5.6 is hard to fancy and woful experience if nothing else will may convince vain man that 't is impossible to procure Or by manumission now this doth belong only to obedient servants not to châ—ldren of disobedience Or 3. The impediment is because there is an impossibility in regard of the subject as is pretended of undergoing torments of an eternal duration by a finite creature Ex parte subjecti and therefore all the Hell Socinians c. grant Socinus Racov. Cat. Crellius Bidle Richardson c.
Christ said the poor Martyr but I can dye for Christ Love will say to the truth as she said to her Mother in Law Whether thou goest I will go and where thou lodgest I will lodge thy people shall be my people and thy God my God where thou diest I will die and there will I be buried the Lord do so to me Ruth 1.16 17. and more also if ought but death part me and thee Gen. 34.3 Love is the glue that makes the heart cleave to the Object as it is said of Shechem His soule clave unto Dinah the daughter of Jacob. Minuit Felix octa Love is the twist of soules Crederes unam animam in duobus esse divisam it is but one soul that informs Lovers Christians if you would hold fast the truth LOVE IT Love hates putting away 2 Thes 2.11 12 when ever your love begins to decay you are in danger of Apostacy For this cause God shall send them strong delusions to believe lies for what cause why because they received not the love of the truth Christians look to your standing there is much of this judicial blast abroad the generality of Professors have contented themselves wâ—th and rejoyced in the Light of the Truth and in the Notion of the Truth and in the expressions of the Truth but they have lost their love to the truth Parts without grace hath been the precipice of this evil and adulterous generation the foolish Virgins of this age have got Oyle only in their Lamps but none in their Vessels and so perish 2 Pet. 3.17 You therefore Beloved seeing ye know these things before beware lest you also being led away with the error of the wicked fall from your own steadfastness Let it be your care to receive the truth in the power of the truth in the impressions of the truth upon your hearts in the love of the truth Love the truth even when the truth seems not to love you when it makes against your Carnal interests when it calls for your right eye and your right hand The right eye of your sinfull pleasure the right hand of your dishonest gain when the truth comes to take away all your false Principles and to take away all your false evidences not to leave you worth a Duty or a Church-priviledge not to leave you so much as a Creed or a Pater-noster or a good meaning but casts you out of all which self and flesh hath counted your gain in point of salvation Ezech. 16.5 Phil. 3.7 to the loathing and abhorring of your persons c. Yet even then I say Receive the truth in the love of it God intends you more good in it then you are aware of and therefore say with young Samuel Ure seâ—a corripe ut aeâ—ernum parcas Bern. Speak Lord for thy servant heareth and with Bernard do Lord wound me scorch me slay me spare me not now that thou mayest spare me for ever Thirdly There is yet another means Ver. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is in the verse next to my Text relating to the same duty though under a various expression That good thing which was committed to thee KEEP The good or excellent trust and depositum was either the Ministerial Office with the gifts and graces which Timothy received by Ordination for the edifying of the Church or else The form of sound words here committed to him in my Text whichsoever this duty is incuâ—cated upon Timothy again and again that he must keep it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserve it as under Lock and Key and saith Beza He keeps his depositum that improveth it so that the depositor findes no cause why he should take it away But how shall Timothy or any other Evangelical Minister or Christian be able so to keep it it followeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Occupatio est by the Holy Ghost The duty indeed is very difficult but by calling in the help of the Spirit of God Believers shall be enabled to do it and he is not far from every one of them Rom. 8.26 Col. 1.29 for so it follows by the Holy Ghost WHICH DWELLETH IN VS He is IN them as a Principle of life and power by his vertue and influence helping their infirmities and working in them mightily Great is the opposition that Believers meet withall and Satan and this present evill world hath been too hard for many not Professors only but Ministers also men that seemed to be stars of the first magnitude they have proved to be but falling-stars meer Comets that for a time make a great blaze but quickly extinguish They went on from us because they were not of us 1 Joh. 2.19 But real Saints true Believers shall hold out why because greater is he that is in them then he that is in the world 1 Joh. 4.4 keep by the HOLY GHOST THAT DWELLETH IN VS Christians walk in the Spirit and pray for the Spirit cry mightily to God for the continual presence and operation of the Holy Ghost and for your encouragement Luke 11.13 take along with you that blessed promise of our Saviour If ye then being evil know how to give good gifts unto your children how much more shall your heavenly Father give the holy Spirit to them that ask him Now to the King eternal immortal invisible 1 Tim. 1.7 the only wise God be honor and glory for ever and ever Amen FINIS Books Printed for Ralph Smith at the Bible in Corn-Hill THE works of that learned and laborious Divine John Weemse in four Volumes 4. Mr. Byfield on the Collossions fol. Mr. Thomas Edwards Gangraena four Volumes in 4. Ainsworths works fol. And his communion of Saints 12. Dr. Staughtons heavenly conversation 12. Bp. Downam on the Covenant of grace 12. Robins Essayes 12. Mr. Dicksons Exposition on Matthew Mr. Brinsley a learned Treatise of Christs Mediatorship and the souls implantion 8. Mr. Brinsley Brazen Serpent and Christs Membership Mr. Dicksons Exposition on the whole book of the Psalms one Volume 8. second edition Mr. Watsons works viz. 1. The Art of Divine Contentment the fourth edition 2. The Christians Charter shewing the priviledges of believers in this life and the life to come the fifth edition Mr. Ashes Sermon at Mr. Whitakers funeral Dr. Spurstow on the Promise second edition Retorford on the Covenant of grace Mr. Cottons Exposition on the book of Ecclesiastes and Canticles second edition A learned Treatise proving the Deity of the Holy Ghost by Mr. Estwick Mr. Gurnals Christian Armor third Edition Mr. Hutcheson on the Gospel according to St. John in fol. On the twelve small Prophets second edition Mr. Gurnals Christians Armour the second part Dr. Guile on the Canticles AN ALPHABETICAL TABLE Relating to the chief Heads handled in this TREATISE A. ADAM able of Creation to keep the Law p. 108 109. The one man by whom sin entred into the world p. 136.
steps 312 313 314. F Faith commended p. 455 456. Faith distinguished into its kinds 456 457. Faith defined 449. By its genus and subject 460. causes 461 462 463 464 465 466 467. Effects 468 469 470 471 472 473 474. properties 475 476 477 478. and opposites 479. 480 481. Faith if saving receiveth whole Christ on judgement and choice 475. Faith groweth and persevereth and purifieth 477 478 479. Faith and salvation how connexed 473 474. Faith strengthned by the Covenant of Redemption 228. Faith how it justifieth 421. Faith greatly opposed 480. Faith goeth before Repentance in order of nature as its cause 490. Faith in its essential acts without its reflexions is the cause of Repentance 491. Faith of Scriptures authorities to be strengthened 103 104. False Repentance seven kinds viz. Popish 515. Pagan 516. Profane ibid. Legal 517. Slaves ibid. Sullen p. 518. Quakers Repentance ibid. 519. Fall of man was from his own mutable self-determining will 111. Federal transaction did pass between God the Father and Son and that from all eternity 219 226. Fear of God the duty of such who believe God is 58 59. Fear accompanieth true Repentance 542. Filiation to God is by Adoption and Regeneration 447. Filial priviledges Believers comforts 451 452 453. Flesh an enemy to Faith 480. Flesh crucified by union with Christ 391 392. Forme of sound words to be held fast 670. By Magistrates how 674 675 676 677. By Ministers how 678 679. By the People how 680 681. Freedome of God Father and Son in transacting the Covenant for mans Redemption 224. Free-grace the ground of Adoption and Regeneration 477. Fruitfulnesse a note of union with Christ 392 393. G God is p. 30 31. Gods being is evident in nature 31. 48. and Scripture 48 49. Gods being consistent with the adversity of the just and prosperity of the wicked and evidenced by them 45 50 51. God is the only efficient of Faith 461 462. God could not be the original of sin 111. Gods glory the ground of Adoption and Regeneration 447. God as Judge justifieth how and when 122. God the object of beatifical vision 654 655. Gospel a good cause 3. Gospel-means to work Faith 465. and call loudly to Repentance 525. Gospel how it justifieth 421. Gospel-Covenant better than the Legal 245 246 247 248. Gosepl-Manner of propounding Repentance is by way of duty and priviledge 426 Gospel-Arguments perswading Repentance most pregnant and moving 527 528. Gospel-Helps to Repentance most powerful and operative p. 533. Grace of God magnified by mans fall 213 214. First cause impulsive of justification 420. Graces are the fruits of the Spirit 390. Grudge not the prosperity of the wicked 645. H Of Hell 621. the wicked turned into it 623. its name explained ibid. nature described 624. its pain ibid. The Properties of its punishment Extremity 628 629. Eternity 628 629. Hell discerned by the Heathen 635. Hell proved by Equity 636 637 638 639 640 641. Merit 636 637 638 639 640 641. No Bar or hinderance 636 637 638 639 640 641. Heresie an hindrance to Faith 480. Heresies and Errors disbanded when we come to heaven 649. Hearing must be fixt and constant 22. So it will help Repentance p. 545. Heart the subject of Faith 459. and seat of Holinesse 558. Heaven 647. it is a Kidgdome how 649. Hindrances to the understanding Scripture what they are and how removed 100 101. Holding fast what it meaneth 5. Holinesse 554. a state trade habit and disposition 555. Holinesse defined 556. Holinesse the designe of God in all his acts 559 560. Holinesse constitutes a Christian or Saint 561 562. Holinesse spreads over the whole man 558. Holinesse changeth a man 557. Holinesse necessary unto communion with God 563. Holinesse its properties 567. Companions peace righteousnesse unblameablenesse 268. its opposites filthinesse of flesh of spirit over-reaching and hypocrisie 569 570. Holinesse of the Publisher proveth the Scripture to be the Word of God 94. And so doth the holy matter pressed in it 91 92. and its holy Arguments 93. Humility the effect of sensible impotency p. 214. Humiliation of Christ 278. three steps of it 280 281. the manner of it 287. Humanity of Christ a miracle of humiliation 280. Humility must go before honour 333. I Ignorance inconsistent to Faith 479. dangerous 483. Impotency of man since the fall very great 202 203. Impossible to recover of himself 204. Impotent in respect of the Law 205. Of the Gospel 206. 207. Impotency determined in Scripture ibid. Impotency no bar to the demand of duty direction of means or infliction of punishment 210 211 212 213. Impotency is to be seen and known 214. Infants distempers and death an effect and evidence of original sin 143. So is their aptitude to evil and backwardness to good 144. Inheritance of Saints hath no corruption succession or division p. 441. Inheritance why heaven so called 661. Inherited by Adoption 662 663. Donation 662 663. Redemption 662 663. Inspiration what it imports 87. Inventions and many inventions what they signifie 106. Indignation accompanieth Repentance 442. Judgements of God prevented 521 522. and removed by Repentance 523 524. Last Judgement provokes holiness 563. and perswades to Repentance 531 532 533 Judge whom 608. Manner of his coming 610. Last Judgement its day 605. It is particular and general 606. why it must be and when 607. its method and order 609. Justice of God satisfied by the death of Christ 301. Justification its nature opened 402 c. Differeth from Sanctification ib. Justified implies guilt plea and acquittance p. 403. Justified persons are acquitted on their plea. 419. Justification its causes Gods free grace 421 422. Christs satisfaction 421 422. The Gospel 421 422. Faith 421 422. God Law-giver 421 422. God Judge 421 422. Works 421 422. Spirit 421 422. Justification by what plea procured 406. Justification not from Eternity 423. Justification procured by Christs death 341. is evident by the Possibility 342 343 344. Necessity 342 343 344. Nature 342 343 344. Cause 342 343 344. Vicegerency 342 343 344. Peculiarity to this end 342 343 344. Justification doth manifest the wisdome holinesse and mercy of God 428. Justification the priviledge of the Gospel-Covenant 140. Justification the ground of comfort p. 429. to be sought by sinners 430. prized by Saints 432. K Kingly Office of Christ what it is and how executed 255 256. Kingly Office the Saints priviledge by Adoption 441. L Law Regulans 110. Law Regulata 110. Law of God the rule of rectitude ib. Law given Adam in Creation was partly natural partly positive 108. Law requireth duty exacts penalty terrifieth and stupifieth 204 205. Law general and special obeyed by Jesus Christ 223 224. Law fulfilled in Christ his death 301. Law given in Paradise was not executed or abrogated but released and dispensed with p. 413 414 415. Light burning and shining 1. Likenesse of sinful flesh what it means and how Christ was found in it 281 282. Likenesse to God
in dignity offices and dominion the priviledge of Adoption 441. Love of God Father and Son manifest in the Covenant of Redemption 227. Love of Christ in his death 293. and union with Sinners 386. Love to God the evidence of Faith concerning his being 55 56 59. Losse of all good the paine of Hell Natural 625 626. Spiritual 625 626. Eternal 625 626. M Mans composure of body and powers of soul prove that there is a God 41. Man comprehends the whole species of such a creature 106. Man made mutable though holy and why 113. Man is depraved 〈◊〉 sinful 111. Mans misery by sin 173 174 175 p. 176. Man not Angels subjects of Faith 455. Mediator needful 263 264 265. Mediator of the Covenant of Grace who 241 261. Mediator one named man and why named Christ Jesus and why ib. Mediator is Christ and none but Christ 265 266 c. Mediator comfortable in all conditions giving man confidence of accesse to God 254 255. Misery inevitable to such as despise the Mediator ib. Merit of Christ the ground of Adoption and Regeneration 447. Method in Sermons necessary and profitable 22. Means of Repentance 546. Ministry needful unto Faith 483. Ministers must be burning and shining lights 1 2. Ministers must suffer affliction ib. Mixture of grace and sin is in the best men 167. Mutability the meer cause of mans sin 112. Mutability of mans created estate was just and necessary 113. Mutability attended mans Happinesse as well as Holinesse p. 114. Mutability and its sequel must lead us to God for confirmation 119. N Name of Christ part of his Exaltation 315 what it is 316. how it is above every Name 317 318 319 320. how Christs Name was given by God 320 321. Nature by three Arguments proveth that there is a God 30 31. Natural Agents by their operation proveth a God 42. Natural conscience proveth a God 43. Nature stained with Adams sin 151. Nature without Divine revelation discovereth not a Trinity nor yet opposeth it when revealed 77 78 79 80 81. Nature of God well studied a special help to repentance 547. New Covenant better than the old 243. Nobility no cause of boasting 145. Notes of repentance 539 540. O Object External could not necessitate man to sin p. 112. Object of New better than of the Old Covenant 251. Obedience in Subjection to Commands Submission to Providence The duty of such who believe God is 63 64. Offence at preaching Gods anger against sin is groundless 192 193. Offices of Christ fit him to be the only Mediator 271 272. Offices of Christ communicated to the Saints 441. Old Covenant abrogated 252. Opposition of Christ consistent with subjection to Christ how 327 328. Sin Originale originans discussed 135 c. Originale originatum discussed 150 151 c. Original sin is a defection 112. Original how said of mans pravity 155 156. Original sin is hard to be understood 134. Original sin confirmed by counsel 144. Acknowledged by Heathens ib. Original sin is called man and old man in what sense p. 157 158 159 160 161 162. a body and a body of sin 162 163 164. Original sin hath polluted mans nature 151 152 153. Original sin is to be subdued 170. Original sin to be conf ssed and bewailed 165. Original sin imbitters all worldly comforts 171. Ordinances argue original sin in mans nature 153. Ordinances means of union with Christ 383. P Pain in Christ his death 285 286. Pardon of sin freely given how 425 426. Parents beget their children in their own image 151. Parents good yet children by nature evil 152. Parents care for posterity quickned by the miscarriage of the first Parent of us all 147. Parents childrens looking glasses by which they dresse their lives ib. Penitent must be humbled and why 498 499 450. Peace a duty and blessing to be pursued 556. Peace an effect of Faith 47. Pelagius the first opposer of original sin p. 144. Person in the Godhead what it is 69. Persons in the Godhead three 70. Plurality of persons in the Godhead proved 71 72 73. Persons in the Godhead distinguished not divided 75. their order declared 76. Person promises properties and providences of Christ all belong to believers 393 394. Persecution of Saints a crimson sin 386. Perseverance of Saints certain 387. Pleading at Gods bar necessary to justification 404. Plea of not guilty can never procure justification at Gods bar 405. Popish Repentance false 515. Pravity and inbred corruption what it is 155. the parts of it 156. Pravity and a naughty nature is in every man 150. Pravity of the nature of man evidenced by Scripture 151 152 153. Salvation of Christ 151 152 153. Sacraments 151 152 153. Sad effects 151 152 153. Prayer an help to repentance 552. Prayer answered an effect of Faith 469. Prayer its extent and encouragement p. 262. Preparations of heaven how from the foundation of the world 660 661. Preparation to last Judgement characterised 617 618. Priestly office of Christ and its parts 272 273. Price of the soul of Christ his death 298. Price paid for man was not idem but tantundem 425. Principle and cause two distinct things 69. Principles good and bad two distinct blasphemous to assert 112. Promises were made to Christ on the account of his satisfaction for mans sin 209 300. Promises of Justification Sanctification Resurrection Eternal life The Promises of the better Covenant 240 241. Promises of temporal mercy better under the New than under the Old Covenant 248. Protestant doctrine of the imputation of Christs righteousness defended 387. Profane repentance what it is p. 516. Prosperity of profane no plea against Deity 50 51. Q Quakers repentance vile false and wicked 518 519. R Reason and sensation evince the Divine authority of the Scriptures 90. Revelation from God admitted by all and reason it should 88 89. Revelation not to be received untill cleared to be of God ibid. Rectitude is conformity to a Rule 107. Rectitude of Adam by Creation was of the whole man understanding will and sensitive appetite 109. Rectitude natural and not natural to man how 111. Regeneration explained 442. it s Synonimas 443. it is defined ib. Regeneration compared with natural generation 443 444. they agree in cause subject and manner of production ib. 445. disagree in properties 446. Religion making known Christs satisfaction most excellent 350. Relations of men subject to Gods wrath p. 187. Relation to God reason of comfort and duty 436. Repentance not to be repented explained 485. In its Nature 487. Necessity 520. Notes 539. Next way to it 546. Repentance defined 487. Repentance is a recession from sin and return to God 502 503 504 505. Return to God the second part of Conversion 506 507 508. Repentance seven false kinds 515 516 517 518. Repentance contemned when 334 335 336. Repentance neglected when and with what issue 537 538. Resurrection possible and credible 579 582 583 584 585. what it means ib. who to be