their defect in the foundation the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first principles of the Oracles of God Heb. 5.12 unskillfulnesse in the word of righteousnesse made them that they were but babes in grace ver 13. Vse Use Vse 1. In the first place it serves to justifie the practice of the Churches of Jesus Christ which have their Publick Forms and Tables of the fundamental Articles of the Christian faith drawn up by the joynt labour and travel of their learned and godly Divines after much and solemn seeking of God by fasting and prayer in the solemn profession whereof they all consent and agree Such were those antient publick Creeds The Athanasian Creed The Nycene Creed and that which is commonly called the Apostles Creed which justly merits that title if not because compiled by the twelve Apostles every one casting in their Symbole or Article as tradition goes yet because collected out of the Apostles writings and is as it were a brief form or abridgement of the Doctrine taught by Christ and his Apostles An Epitomy of the Christian faith And such are the Confessions which most of the Reformed Churches have drawn up for their own use comprehending the most necessary and fundamental Articles of the Christian faith to be generally owned and asserted by all within their Associations and Jurisdictions whither Ministers or people That Confession of faith which was compiled by the Reverend and Learned Divines of the late Assembly at Westminster and presented to the two Houses of Parliament as their Advice in matters of Religion was of this nature and obtains the primacy amongst all the Confessions of the Reformed Churches in the judgement of many Learned Orthodox Divines Such Formes and Modules are of excellent use in the Churches Partly to be a bank or bulwark to keep error and heresie from breaking into the Church of God Partly to prevent dissents and dissentions which are very apt to rise amongst the Pastours and Teachers as well as amongst the private members of such Congregations where every one is left at liberty to preach and practice to hold and hold forth what is right in their own eyes Partly to preserve the truth in its integrity and beauty and the professors of it in unity and uniformity Isa 4.5 the glory of the Churches and the defence upon that glory Use 2. It serves to shew us the benefit and advantage of publick Chatechismes whither larger containing a more general collection of Gospel truths for the use of such as are of larger understandings young or old or lesser containing only some few of the most necessary principles of Religion in the most facile and familiar way for the help of meaner capacities amongst which although there be some hundred several forms extant in the Reformed Churches yet those two forms or Modules drawn up by the late Reverend Assembly their larger and shorter Catechism obtain the general vote both abroad and at home for their excellency and usefulnesse And it is the wish of very learned and judicious men that there were yet some shorter and more easie form drawn up that might be reduced to a few heads of the first and most necessary points of Christian faith for the institution of babes The great advantage of such forms of Chatechistical doctrine is that thereby a Minister of the Gospel may acquaint his people with more of the necessary and saving truths of the Gospel in a few months than he can well preach over in many years and by the brief and frequent running over the principles of Religion people of all sorts and ages would be incomparably prepared for the Word preached and profit more by one Sermon than unprincipled hearers commonly do by twenty Use 3. Hence also I might commend to young Students in Divinity the reading of systems and compendious Abstracts and Abridgements as an excellent entrance and manuduction unto their Theological studies before they lanch into the larger tracts and treatises in that vast and immense ocean of Divine knowledge of which we may say almost to desparation Ars longa vita brevis The Shipwright that is to build a large and stately Vessel doth first shape his work in a very small Module And he that is to travel into the remote parts of the world shall render his labour much more fruitful by reading Maps and Globes at home for by that means he shall know where he is when he comes abroad his eye and his understanding will mutually interpret one to the other thus your curious workwomen do first make their borders and trails and then fill them Use 4. It serves to commend Methodical preaching that Minister that is wise and judicious to observe method in his Sermon and method between Sermon and Sermon a Scriptural connexion as much as may be between subject and subject doctrine and doctrine omne tulit punctum he is a Preacher indeed he shall not only profit but delight his hearers and make them not only knowing Christians but distinct and judicious Use 5. It commends not least constant and fixed hearing especially when people sit under a judicious and methodical Ministry Varia lectio delectat animum certa prodest Sen. loose hearing may please but the fixed will profit skipping hearing for the most part makes but sceptical Christians when people hear at randome have a snatch here and a snatch there here a truth perhaps and there an errour here a notion and there a novelty c. such mixt hearing makes up the garment of knowledge but just like a beggars Cloak full of patches they are never able to bring their knowledge into any form or method ever learning but never able to come to the knowledge of the truth their knowledge is like an heap of pebbles upon which a man can never raise a superstructure whereas they that sit under a fixed Ministry one that is Master of his Art they are acquainted with the way and course and project of his preaching as the Apostle tells Timothy 2 Epist 3.10 But thou hast fully known my doctrine purpose c. i. e. the designe and method of my Ministry Such hearers if judicious can follow their Teacher through the series and deduction of his Ministery from Subject to Subject and from Text to Text and from Head to Head till at length they have before they take notice of it an hypotyposis or collection of Gospel-truths formed in their understanding Such an hearer begins where he left the last time and so from time to time is still going on shining and growing and enlightning unto the prepared day Prov. 4.18 from faith to faith from knowledge to knowledge and from truth to truth till he comes in the unity of the faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Ephes 4.13 Various hearing makes variable Christians St. James his professors for the most part double-minded men unstable
looking forward backward If we look forward Ver. 13. there is the blessed hope the full consummation whereof we receive at the glorius appearing of the g eat God the coming of Christ to judgment ver 13. Ver. 13. and there we have three grand Articles of faith asserted 1. Heaven 2. The day of judgment 3. The Godhead of Christ If we look backward we are obliged to obedience not only out of hope but from gratitude or the great benefit of redemption by Christ ver 14. and in that we have asserted 1. Christs willingnesse to dye for he gave himself Ver. 14. 2. The purpose or end of his death to redeem us from all iniquity 3. The foundation of an holy life in our regeneration And hath purified us unto himself 4. The nature of a Church to be a peculiar people 5. The necessity of good works in the last clause zealous of good works ver 14. So that in this short Map you have a compleat summary of all that fundamental doctrine which doth animate and quicken to the life of holinesse The next body of Divinity according to the exact method of the Palatine Catechisme is in chap. 3. ver 3.4 5 6 7 8. Chap. 3. where you have 1. Mans misery by nature ver 3. 2. His Redemption by Christ ver 4. set forth 1. By the spring or first moving cause the kindnesse and love of God ver 4. 2. The false cause removed not by works of righteousnesse which we have done ver 5. 3. By the effects justification justified by his grace ver 7. Sanctification Ver. 5. he hath washed us in the laver of regeneration and renewing by the Holy Ghost ver 5. Ver. 7. The consummation of all in glory heires according to the hope of eternal life ver 8. Ver. 8. 3. The thankful life in a fruitful course of holinesse and good works ver 8. Affirme constantly that they which believe in God may be careful to maintain good works Another systeme of practical divinity you have in the second Epistle of Saint Peter chap. 1. ver 5.6 7. Ver. 5. Adde to your faith vertue c. By vertue is meant the study of holinesse which there is set forth by its furniture and subjective parts or branches Ver. 5. 1. The furniture of vertue it is rooted in FAITH guided by KNOWLEDGE Ver. 6. armed on the Ver. 6. Right-hand by TEMPERANCE or an holy moderation in the pleasures and comforts of the world On the Left-hand by PATIENCE against the crosses and inconveniencies thereof 2. The branches or subjective parts of this vertue are Ver. 7. GODLINESSE a grace that guideth us in our immediate commerce with God BROTHERLY KINDNESSE a grace that directeth us in our duties to our fellow-Saints CHARITY helping us in the duties we owe to all men In many other places do the Apostles lay the Doctrine of God in one intire view before our eyes lest the minde should be distracted by various and dispersed explications or by dwelling too much upon one part we should neglect the other Second end of such Platforms to obviate errour A SECOND SORT OF MODULES Or A second end and design of such Modules is to obviate errors and to Antidote Christians against the poyson and infection of rotten pernicious principles for no sooner had the good Husbandman sowed his field with good seed but the envious man went out after him and began to scatter tares 2 Pet. 2.1 In opposition whereunto the Apostles in their several Epistles were careful to furnish the Churches with such Modules and Platforms of truth as might discover and confute those damnable heresies 2 Pet. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hence the Apostle Saint Peter calls them PRESENT TRUTHS that is Principles of the Christian Faith most seasonable for those times wherein they were writ as every Church and age had its present errors and false doctrines whereby the false Apostles did labour to undermine the truth and to seduce the Professors of it so the Apostles in that zeal to the truth and compassion to the souls of men did bestir themselves to Countermine those Seducers and to stablish the Churches in the faith of Jesus Christ by collecting some special heads and points of Gospel Doctrine opposite to those errors and sending them to the several Churches where they had planted the Gospel These the Apostle calls the Present truth Thus Saint Paul among other places in his first Epistle to Timothy chap. 4. from the first verse to the ninth verse The Apostle Peter in his second Epistle chap. 2. throughout St. Jude spends his whole Epistle upon the same design But above all the Apostle Saint John is very large and distinct upon this account His first Epistle consists specially of a two-fold Module or Platform i. e. 1. A form or table of Gospel Principles Admodum artificiosa est hujus epistolae methodus nâ—m ad modum catenae Christiana fidei mysteria axiomata connectuntur c. Dicson 2. A form or table of Gospel-Evidences both of them in opposition to the false teachers of those times those Antichrists of whose numerous increase he gives them that solemn notice 1 Epistle 2. chap. 18. verse Little children it is the last time and as ye have heard that Antichrist shall come even now are there MANY ANTICHRISTS To Antidote Christians against the plague of the false doctrines which such Sectarian Antichrists had disseminated doth the Apostle lay down 1. An 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or PATTERN of Gospel-principles Ex. gra 1. That God is a God of an infinite universal perfection and holinesse Chap. 1. ver 5. God is light and in him is no darkness at all This against them that most blasphemously asserted (a) The Carpocratians taught that men must sin and do the Divels will or else they could not enter into heaven Epiphanius Simon Magus and after him Florinus Blastus Apelles Hermogenes Valentiani Marcionitae c. Priscillianistae Deum affirmant mendacem Aug. de haerres c. 70. GOD TO BE THE AUTHOUR OF SIN c. against whom also Saint James contends Jam. 1. ver 13 14 15 16 17 18 2. That conformity to God is an inseparable concomitant of communion with God This against them that were not afraid to (b) Eo tempore fuerunt quà â—â—m diâ—imi societatem cum Deo propter peccata censebant The Gnosticks Ebionitae c. ambulantes in tenebris jactitabant se Deo placere falsitas doctrinae turpitudo morum tunc vigebat non solum in philosophorum scholiâ— sed apud haereticeos Cypr. affirm that justified persons being elected let them live never so impurely do remain in the favour of God c. as some amongst us and such as would be accounted Stars of the first Magnitude that a man might have as much communion with God in sinne as in the duties of Religion If any man say c. It
in the next verse That good thing which was committed to thee and so expounded chap. 2.2 The things which thou hast heard of me amongst many witnesses the same commit thou to faithful men who shall be able to teach others also Hold fast Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word hath a double signification scil to have and to hold and both of these the Apostle commends to Timothy namely 1. To have such a form or collection of Gospel-doctrines as a Type or Exemplar to which he should conforme in his Ministry 2. To hold it i. e. to hold it fast Not to swerve from it in the course of his Ministry but pertinaciously to adhere to it not to suffer it to be corrupted by men of erroneous principles nor to part with it upon any termes in the world but to stand by it and own it against all opposition and persecution whatsoever This I conceive to be the sense of the words which thus opened may afford us some such Doctrinal Observations as these Doct. 1 1. Doct. Evangelical words are sound words Or All Gospel-truth is of an healing nature Doct. 2 2. Doct. It is of great use and advantage boâ—h for Ministers and private Christians to have the main fundamental truths of the Gospel collected and digested into certain Modules or Platforms Or Methodical systems of fundamental Articles of Religion are very profitable both for Ministers and people Doct. 3 3. Doct. Such Forms and Modules are very carefully and faithfully to be kept Doct. 4 4. Doct. Faith and Love are as it were the two hands whereby we may hold fast Gospel-truth Other doctrines besides these might be raised from the words but these are the main and lie visibly in the face of the Text And I intend to speak only to the second and third doctrine the one now at our entrance upon this Morning Exercise the other at the Close if God permit The first and last of these doctrines may be of use in the handling of these two In which doth lie the main designe as of the Apostle here so of the work which falls to my share in this monthly service I begin with the first of them scil Doct. 1 Doct. 1. Methodical systems of the main and special points of the Christian Religion are very useful and profitable both for Ministers and people In the managing of the doctrinal part of this Observation I shall only give you two demonstrations 1. Scripture-pattern 2. The usefulnesse of such Modules 1. Scripture-pattern The Word of God is full of such Maps and Modules of divine truths necessary to salvation The whole Scripture is a large Module of saving truth Joh. 18.37 The whole Gospel in general is nothing but the great Platform or Standard of saving doctrine It was the great end and errand of Christ his coming into the world to reveal unto us the truth of God so himself testifieth John 18.37 To this end was I born and for this cause I came into the world that I should bear witnesse unto the truth It took up one whole entire office whereunto he was anointed of his Father his Prophetical Office so he was named many hundred years before his Incarnation by Moses A Prophet shall the Lord your God raise up unto you like unto me him shall you hear The office of a Prophet was not only to foretell things to come As Exod. 7.1 Aaron is call'd but to reveal the mind of God according to the import of the Hebrew word Nabi which signifieth an Interpreter Thus Jesus Christ came to be an Interpreter of his Fathers mind unto the world No man hath seen God at any time the onely begotten Sonne which is in the bosome of the Father Joh. 1.18 he hath declared him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath expounded him The whole Gospel which Christ preached was nothing else as it were but a publick testimony of the secret transactions between the Father and the Sonne concerning mans salvation a transcript of that truth which was in the divine understanding from all eternity John 8.38 15.15 And accordingly it is observable that the Sermons which Christ preached in the days of his flesh have more of doctirne in them than of perswasion more of the Teacher than of the Pastor as more sutable to his Ministry wherein he was to lay down a Module of Gospel-truth and to leave it to the world to be received and believed unto salvation The credit of our Religion is founded upon this important truth that Christ was sent from God to reveal unto us the mind and will of his Father and to be believed in all he delivered unto us all other Apostles and Ministers of the Gospel are but Deputy Witnesses to make report of Christs affidavit to the doctrine of salvation And it is yet further remarkable that this doctrine which Jesus Christ left us in the Gospel is nothing else as it were but * Novum Testamentum in vetere velatum vetus in novo revelatum a Comment or Paraphrase of what was preached by Moses and the Prophets in the Old Testament as he came * Matth. 5.18 not to destroy the Law and the Prophets but to fulfill them so he came to expound and reconcile them with the doctrine which he himself taught thus it is recorded by the Evangelist that * Luke 24.27 beginning at Moses he expounded unto his Disciples in all the Scriptures the things concerning himself So that the result of all this in general is this that the holy Scriptures of the Old and New Testament are nothing else but a full and perfect platform or Module of divine truth given to the Church at first by Christ himself the great Prophet and transmitted by the Ministry of those who were successively the Amanuenses or Secretaries of the Holy Ghost 2 Pet. 1.21 from which no man is to recede upon pain of damnation But now more particularly we may observe that besides this great universal Map or Synopsis of divine truth there are to be found in Scripture more compendious and summary abstracts and abridgements containing certain of the main heads and points of saving doctrine methodized into lesser bodies and tables for the help of our faith and knowledge And we find them accommodated by the Penmen of the Holy Ghost to two special ends and purposes Two ends of such Modules 1. To instruct the Church and people of God in the more necessary and fundamental points and principles of Religion 2. To antidote beleevers against the infection and contagion of unsound doctrine which have crept into the Church in the several ages and successions thereof Of the first sort In the Old Testament To informe the Church in the principles of Religion though in a larger volume is the book of Deuteronomy which being interpreted is the repetition of the Law And because that being so large might seem too great a burden to the memory Behold God
God that speaks in the Scripture Luke 11.49 therefore whatever else you mind really and carefully study this Bible Secondly in all enquiries into the truths of the minde of God consult those sacred Oracles here are Mines of truth O dig here make them the rule of faith and life while a Papist makes the Church his rule and the Enthusiast pretends to make the Spirit of God his rule do you live by Scripture consider what I say 2 Tim. 2.10 consider there 's thy duty what I say there 's the Scripture yet Timothy was as good a man as any of us and the Lord give thee understanding there 's the work of the Spirit to assist our faculty But how shall I finde out truth by Scripture For thy own satisfaction remember this have an explicite faith in all that plainly appears to be Gods minde and have an implicite faith resolving to be of Gods minde in all the rest be it what it will be believe it because it appears to be of God while a person resolves to be of the Churches minde be thou of Gods only use all means whereby thou mayst come to know to wit 1. Take heed of passion and sensual lusts 2 Tim. 4.3 you read of some that will not endure sound doctrine but after their own lusts shall heap to themselves Teachers A lust or passion is like a whirle-pit a man is suck't up in it ambition sensuality any of these darken and blinde a mans minde when a man studies any thing the minde had need to be quiet lusts and passions are always busie and boisterous and make a man have a great interest against God 2. And beware of prejudice Christ said Go preach to all Nations Mat. 28.29 but Peter lived under prejudice and he said Lord I never eat any thing common or unclean when God bade him go to the Gentiles Acts 10.11 3. Beware of taking truth upon the Authority of men for that is fallible Modesty requires you should have a fair respect to Preachers and the Church of God where you live but as to the vitals of your Religion do not take them upon Authority though a man would not willingly deceive you yet he may be deceived himself in things controverted In plain things of Scripture that we must be humble holy believe repent all the world should not perswade you out of your Religion and as for your duty you understand it never a one but knows what he is to love when God bids us love him if we would but familiarize our Religion we could not but understand it but in matters wherein there 's a dispute controversie in the world be quiet and sober and not confident that such and such things must needs be so because such say so many pretend a kinde of sanctity and pretend for God and a Ship may carry very broad sails yet not very well loaden but thus it is one man draws a multitude and then a multitude prevails upon particular persons and shall I go against a multitude I say therefore take not things upon authority see and examine thy self if it be plain in Scripture mind it and own it and charge thy self with it if it be obscure think it no farther concerns thee than God hath made it manifest 4. Beware of Idlenesse search the Scripture 2 Tim. 2.7 Consider what I say c. They that are busied for veines of silver they hold the rod even poized in their hand till at length it moves in that vein where it lies in the earth So hold your souls even in a diligent enquiry into the Scriptures 5. Beware of pride the humble man God will teach proud men scorn others they will not be taught and pride that will make a man to neglect prayer 6. Charge your selves with that which is the end of the Scripture to live well Who would go about to read a piece of law that he may learn Mathematicks or read the statutes to learn Logick you may as well do so as read the Scripture to talk only but the intent of the Scripture is to shew how you ought to live godly to be just righteous sober to act by rule Nothing hinders knowledge so much as a bad life for sin brought in ignorance and holinesse will bring in the best light There 's a great deal of difference betwixt wit and wisdome Many have parts enough to be witty but none but sober and conscientious persons will have true wisdome Prov. 14.9 A scorner seeks knowledge and finds it not Scorners usually are witty men men of brave parts a man that hath a mind only to practice wit is never satisfied in the things of God He that doth my will shall know the doctrine that is of God There are a thousand things disputed in the world errors upon errors but I thank God it is plainly revealed God hath mercy for a sinner in Christ I understand well what 't is to live soberly righteously godly I know what 't is to honour my Parents and do in my relations what becomes me and I know these are the conditions of eternal happinesse I can but use all humane endeavours I can but beg of God and charge my self to love what I know so that I am able to say at the day of judgement what appeared to be the mind of God I observed it what did not appear I used all means to understand it I would not hastily determine my self till I saw thy mind because I knew there were impostors and if this be done if men will rangle and make controversies where God hath made none let them for there will be no end of vanity and folly Thirdly Seek dayly that your belief may be strengthened that this book is of divine authority for what will enable you to resist temptation if you do not believe the Scripture 1 John 2.14 I write unto you young men saith the Apostle because ye are strong Why the Word of God abides in you and you have overcome the evil one you will never be strong and overcome the evil one but by vertue of the Word of God If sin tempts you if you look into the Scripture there 's peace good conscience the joy of God and eternal life and shall I for a trifle lose these no while we have Scripture we have an Antidote against all the devils poyson Again what will bear you up under your afflictions if you lose the belief of the Scriptures you will need it when you come to be sick and dye when you bury your friends and relations what will satisfie a mans mind there 's an after-glory when friends come after me or go before me we shall all meet in joy Did I but believe this glory as I believe when the Sun sets it will rise again were I but perswaded what God hath said is true as now I am perswaded I speak how should I long for this glory how would every child wail for this inheritance how ful of prayers
this body of death Paul that could with rejoycing endure scourgings and stonings imprisonments and shipwracks yet cryes out mightily of this O wretched man that I am who shall deliver me Rom. 7.24 2. As a body being material is visible so original sin discovers its self to every one that without prejudice will look to finde it It is discernable in its effects daily Though we cannot see the soul yet from the motions and actions it causeth we know a man hath a soul so we may know every one hath original sin from that vanity and sin that is put forth by it 3. As the body hath divers members so this sinne it is not so much one sin as seminally and vertually all sin Peter Martyr there is a concatenation of vertues and vices Scripture speaks of both under that notion hence a single eye a pure heart c. And on the other side that sin is a body and is thus universally in us the Apostle shews Rom. 3.13 14. and the Prophet saith it hath over-spread us from the soles of the feet even unto the head there is no soundnesse Isa 1.6 As the waters in Noah covered the highest Mountains so these raging waves of iniquity over-flow the highest and choicest faculties of humane nature 4. I wish I could not adde as a body is beloved and provided for so is this sin We make provisioâ— for the flesh to fulfill its lusts Rom. 13. ult Who would willingly part with the least member of his body men do not willingly forgo any sin but if something of this body must be parted with 't is but haire and nayles c. such as are rather excrements than members and will soon grow again which we are content to cut and pare off And thus till that day in which God puts forth his Almighty power to make us willing we are loth to leave any sin unlesse such as for the present are troublesome to us or may ere long grow again and be with more ease or credit enjoyed by us 5. This sin as a body hath strength in it and Tyranny is exercised by it The body leads poor Captives whether it lists and says to this man Gâ— and he goeth c. so does this sin we are held Captive by it Faius till the Son of God sets us free Man is not ingenuus but libertus he is not by nature born free but by grace made free untill he be established by the free Spirit he goes and comes as the winde and Tyde of corruption drives him And this is farre more sad than to be possessed or to have our members acted by the Divel himself for the incestuous person was given over to Satan which some interpret thus for the good of his soul 1 Cor. 5.5 that his soul might be saved but none are left under the power and command of their corruptions but to their certain and inevitable destruction 6. It is call'd here especially a body by the Apostle to answer to the other Metaphor of crucifying in the words before only bodies can be crucified Paraeus and this sin is crucified with Christ Which by the way shews the state of original sin in the people of God and how it should be in all others especially such as are baptiz'd it should by faith be nayl'd to the Crosse of Christ we should by believing fetch vertue from Christs death to crucifie it it must hang on Christs Crosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Metaphor taken from those that are crucified who hanging on the Crosse upon nailes grow weaker and weaker till they expire and dye so must original sin be in us dead already as to its reigning power and dying daily as to its in-being moving power having every day lesse strength than other The third expression of original corruption in the Text 't is sin We have now but the last expression the Apostle uses for this original corruption he calls it here sin to shew that it is so it is sin 1. Properly and truly 2. Eminently and especially 1. Properly It is truly and properly sin it is not only a defect but a sin it is against the holy will of God and is chargeable upon us by the justice of God every soul disease is not only a punishment but a sin and therefore farre worse than the worst disease that is incident to the body and our sinful state should be more terrible to us than our dying condition To convince us of this know that this original corruption becomes our sin 1. By imputâ—tion 1. In that God imputes the guilt of Adams sin to us which I suppose you have had vindicated in the foregoing Sermon I shall only say this to it that God may as well by imputation make Adams sin become our sin for condemnation as he may by imputation make Christs righteousnesse become our righteousnesse unto salvation and yet Christ is made of God unto us wisdome righteousness c. and we have no other righteousness to appeare in for justification before him at that great day In Thesi de peccato Orig. Hence Rivet well observes that the Church hath ever found and still does that those very men who are enemies to the doctrine of Original sin are enemies also to the doctrine of the grace of God in Christ Thus the Socinians who deny that we have contracted any debt by Adams sin deny also that Christ satisfied and paid our debts to divine Justice and if they take away this let them take all 2. Though Original corruption be truly sin by imputation 2. By inhaesion yet 't is not sin by imputation only It is our sin by inhaesion inhering in us and making of us otherwise than God made us To blot a letter in a fairly writ Copy to draw a black line over a beautiful picture cann't but prove a fault what is it then to mar Gods curious workmanship which this sin does in man Consider that God is many moneths in the framing of the body for we are wonderfully made by him and when this body is fitted he unites it to a soul more worth than a world of bodies This great-little creature man Psal 139.13 14 hath many prerogatives too that advance him especially in that Gods delight is said to be with him Now when all this care and paines are taken this cost and charges expended by God to make man for himself this corruption comes and mars all and will God hold it guiltlesse No this sin is exceeding sinful for 2. 'T is sin eminently 1. Extensive 1. 'T is more extensive than other sins every actual sin hath some particular faculty in soul or body which it does defile and charge with guilt wherein it was conceiv'd or whereby it was acted but original sin stains all alike so farre as by their several natures they are receptive of its defilement it ruines the whole little world of man It does not only overspread
swears by his life Isa 49.18 18. The Prophet speaks there of Sion as of a Mother-City and of multitudes that should be brought home to her by the Ministry of the Gospel and that they shall be as Jewels and Ornaments matter of much honour to her by their e dowments with spiritual graces Thus Gospel-Covenanters shall be qualified But you will presently say there is no danger of Gods breaking Covenant all the danger is on our part but Christians there is not so much danger on our part as many fear it is not every sin that presently breaks the Covenant a wife may be foolish and passionate yet the marriage is not thereby broken And when we do slip into Covenant-breaches Christ is ready to pardon us and the Spirit of Christ ready to piece up our breaches Provided that we do but make conscience in the whole course of our lives to keep Covenant with God Christians I hope by all that hath been spoken you will be perswaded to enter into Covenant and to keep Covenant with God if so I have my End and so hath my Sermon THE Mediatour OF THE COVENANT Described in his Person Natures and Offices 1 Tim. 2.5 And one Mediator between God and men the Man Christ Jesus COmmunion with God is our only happinesse 't is the very heaven of heaven and 't is the beginning of heaven here on earth The only foundation of this communion is the Covenant of Grace and 't is the great excellency of this Covenant of Grace that 't is Established in such a Mediator even Jesus Christ And one Mediator between c. This Epistle as ot the substance and main design of it is a short directory unto Timothy how he might faithfully discharge that great Office to which the Lord had called him in the Church of Ephesus In the first Chapter he instructs him concerning the doctrine he should Preach In this Chapter concerning the persons for whom he should pray 1. More generally For all men ver 1. i. e. men of all ranks conditions and Nations in the world 2. Particularly and especially for Magistrates ver 2. The Magistrates of those times were not only Pagans but Persecutors Diversus orandi modus ac scopus in diversis hominum generibus accurate observetur Non enim quidvis pro quovis orandum est quia sic precatio nostra divinae voluntati repugnaret Conrad Voâ—st in loc strangers to Christ themselves and enemies to every thing of Christ in others yet pray for them There are indeed some persons whom Christ leaves out of his prayers Joh. 17.9 and would have us leave oâ—t of ours 1 John 5.16 But yet thus far we may and ought to pray for all men the worst of men that the Lord would either make them truly good or else restrain them from doing evil that he would either shew mercy to them in their own soules or else keep them from being instruments of mischief unto others That under them you may lead a quiet and peaceable life in all Godlinesse and Honesty The encouragements unto prayer in this extent are Non omnes sine discrimine sed ex omnibus ordinibus Parae in loc 1. The good will of God to all men ver 4. i. e. men of all ranks and degrees for though God by his preceptive Will commands every individual man in the world to mind his salvation Acts 17.30 and by his approving Will delights in saving lost creatures nay though he vouchsafe to all men so much grace as will leave them inexcusable in their neglect of salvation yet can we not from hence stretch the grace of God into that unlimited and boundlesse universality as the Pelagians do from this Scripture for did God peremptorily and determinately Will the salvation of every particular person in the world mans stubbornnesse could not be too strong for God nor could our impotency resist his Omnipotent Will 2. The Mediation of Christ which lies open to all men to make use of as God is not the God of Jews only but of the Gentiles also Rom. 3.29 30. so is Christ a Mediator for all And one Mediator c. In the words 1. The only way of friendly intercourse between God and man 't is through a Mediator 2. The only Mediator between God and man one Mediator the Man Christ Jesus 1. The only way of friendly intercrouse between God and man 't is through a Mediator that 's implyed Burgesse Vindic. Leg. pag. 133.134 135. Whether man in the state of innocency needed a Mediator is disputed among persons learned and sober but in his lapsed state this need is acknowledged by all God cannot now look upon men out of a Mediator but as Rebels Traytours as fit objects for his Vindictive wrath Nor can men now look up to God but as a provoked Majesty an angry Judge a consuming fire And therefore were not it for a Mediator i. e. a middle person interposing between God and us who are at variance to procure reconciliation and friendship as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports we could not but so dread the presence of this God that like our first Parents in that dark interval 'twixt their sinning and the succour of that promise Gen. 3.15 we should have endeavoured to hide our selves what we could from the presence of the Lord. Gen. 2.8 2. The only Mediator between God and men One Mediator i. e. but one Papists acknowledge one Mediator of reconciliation but contend for many of intercession But as God in the former part of this verse is said to be one God by way of exclusion of all others so is Christ said here to be one Mediator i. e. but one This Mediator is here described partly by His Nature The man His Names Christ Jesus 1. His Nature the man i. e. that eminent man so some Singularis ille homo Vorst Paraphr in loc qâ—i factus est homo Versio Aethiop he that was made man so others Object But why is this Mediator mentioned in this Nature only Answ 1. Negatively Not by wâ—y of diminution as if he were not God as well as man as the Arrians argue from this Scripture nor as if the execution of his Mediatorship were either only In Christo non solus Deus est Mâ—diator nâ—c solus homo sed Deus-homo or chiefly in his humane Nature as some of the Papists affirme though others of them deny as Cornel. A Lap. in loc asserting Christs Mediatorship secundum utramque naturam according to both Natures 2. Positively to prove that Jesus Christ was the true Messiah whom the Prophets foretold the Fathers expected and who had in that Nature been so frequently promised as in the first Gospel that ever was preached Gen. 3.15 he is promised as the seed of the Woman Besides the Apostle mentions Christ in this Nature only as an encouragement to that duty of Prayer he had before perswaded to the like purpose he is mention'd