in this nature only Heb. 4.14 15 16. 2. His Names Christ Jesus this was his proper Name Jesus Christ his appellative Name Jesus that denotes the work and businesse for which he came into the world as appeares from the reason which the Angel that came from heaven as an Herauld to proclaim his incarnatâ—on gives of the imposition of this Name Thou shalt call his Name Jâ—sus fâ—r he shall save his people from their sins This Name though it be given to others in Scripture yet to him eminently to them as types of that compleat Saviour who should come after them and save his people from their sinnes Christ that denotes the several Offices in the exercise whereof he executes this work of salvation Christ in the Greek being the same with Messiah in the Hebrew i. e. anointed Under the Law the solemne ordination or setting apart both of things and persons to special services was by anointing thus we read of three sorts of persons anointed Kings Priests Prophets and in respect of all these Offices Jesus is called Christ From the words thus briefly explained arise these two Observations 1. That there is now no other way of friendly communion between God and man but through a Mediator 2. That there is no other Mediator between God and man but Jesus Christ Doctr. 1. That there is now no other way of friendly communion between God and man but through a Mediator and indeed considering what God is and withal what man is how vastly disproportionable how unspeakably unsuitable our very natures are to his how is it possible there should be any sweet communion betwixt them who are not only so infinitely distant but so extreamly contrary God is holy but we are sinful Isa 6.3 with Gen. 3.5 1 Joh. 1.5 with Eph. 5 8. Rom. 7 1â— in him is nothing but light in us nothing but darknesse in him nothing that 's evil in us nothing that 's good he is all beauty we nothing but deformity he is justice and we guiâ—tinesse he a consuming fire and we but dried stubble in a word he an infiniâ—ely and incomprehensibly glorious Majesty and we poor sinful dust and ashes who have sunk and debased our selves by sin below the meanest rank of creatures and made our selves the burthen of the whole Creation and can there be any communion any friendship between such Can too walk together Amos 3.3 except they be agreed And what agreement can there ever be but through a Mediator If ever God be reconciled to us it must be through a Mediator because of that indispensible necessity of satisfaction Rom. 8.7 and our inability to make it If ever we be reconciled to God it must be through a Mediator because of that radicated enmity that is in our natures to every thing of God and our impotency to it and thus in both respects that God may be willing to be a friend to us and that we may not be unwilling to be friends to him there needs a Mediatour 2 Cor. 5.19 compared with Joh. 14.6 Doctr. 2. That there 's no other Mediator betwen God and man but Jesus Christ And one Mediator i. e. but one Opus est Mediatore ad Mediatorem istum Bernard p. 262 Leo. 1. Papa Roman Epist. 83. ad Palestinos Episcop c. 4. The fondnesse of Papists in their multiplicity of Mediators not only unto God but to our Mediator himself having no other foundation than only their superstition cannot be of moment with them who labour to be wise according to Scripture That those members of the Church who are contemporary here on earth do indeed pray for one another cannot be denied but that they are therefore Mediators of Intercession hath been denied by the more Antient Papists themselves This Title of Mediator is throughout the New Testament appropriated unto Christ Heb. 8.6 Hâ—b 9.15 Heb. 12.24 and indeed there 's none else fit for so high a work as this but only he Resol 1. The singular suitablenesse of his person to this eminent employment To interpose as a Mediator betwixt God and men was an employment above the capacity of men Angels or any creature but Jesus Christ in respect of the dignity of his person was every way suited for this work Which you may take in these four particulars 1. That he was truly God equal with the Father of the same nature and substance not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the like nature but of the same nature as is excellently cleared by that famous Champion for the Deity of Christ against the Arrians Athanasius Col. 2.9 In him dwelleth the fulness of the God-head bodily Non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non divinitatis sed deitatis D. Prideaux fasc p. 76. 't is not the fulnesse of the Divinity but of the Deity thereby intimating an identity of essence with God the Father and holy Ghost Though the Divine essence be after a several manner in the several Persons of the blessed Trinity in the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without receiving it from any other in the Son by an eternal generation and in the holy Ghost by proceeding yet 't is the same essence of God that is in all three persons Tylen Syntagm p. 401. Lysord his plain mans senses exercised p. 82. because such is the infinite simplicity of this essence that it cannot be divided or parcelled Thus Christ not to speak any thing concerning the other persons is stiled so the Son of God as one equal with the Father for upon this it is that the Jews ground their charge of blasphemy against him that he said God was his Father making himself equal with God Joh. 5.18 The force of their reason lies in this the natural Son of God is truly God and equal with God as the natural son of man is man equal and of the same substance with his father Angels and men are the Sons of God by Adoption Lyford p. 93. but Christ is the natural Son of God the only Son of God and therefore truly God I and my Father are one Joh. 10.30 he thought it no robbery to be equal with God Phil. 2.6 For the further confirmation of this take these Arguments 1. He whom Scripture honours with all those Names which aâ—e peculiar unto God must needs be God That Christ hath these Names ascribed to him appeares from these instances He is not only stiled God the Word was God Joh. 1.1 but God with such additional discrimination◠〈◊〉 neither Magistrates who because they are Gods Depuâ—ies and Vicegerents here on earth Psal 82 6. are sometimes called Gods nor aâ—y creature is capable of The great God Tit. 2.13 The true God 1 Joh. 5.20 The mighty God Isa 9.6 Over all God blessed for ever Rom. 9.5 The Lord of glory 1 Cor. 2.8 The Lord from heaven 1 Cor. 15.48 Yea that great Name Jehovah the Lord or Jehovah our
one entire Fabrick and Creation God saw every thing that he had made Gen. 1.31 and behold it was VERY GOOD Such a rare piece are Gospel-truths in their variety and uniformity not lesse glorious a d admirable than heaven and earth Sunne Moon Starres Elements in all their order and ornament Secondly 2. Help to knowledge Such types and Exemplars of divine truths are of great help to the understanding As the Collection of many beams and luminaries makes the greater light so it is in tne judgement A constellation of Gospel-principles shining together into the understanding fills it with distinct and excellent knowledge 2 Cor. 4.6 It gives us the light of the knowledge of the glory of God in the face of Jesus Christ. One truth doth irradiate and expound another The truths of the Gospel in their method and series are interpretative one to the other while the understanding by means hereof hath the advantage of dwelling upon them the object and comparing spiritual things with spiritual things as the Apostle speaks 1 Cor. 2.13 The truth is he knows but little of the truth that knows it only within it self he understands it aright that knows it in its connexion and correspondence with other truths of the Gospel That Christ dyed to save sinners is a most precious truth 1 Tim. 1.15 but he knoweth TOO LITTLE of it that knows it alone as most of ignorant Christians do who perish with their knowledge he knoweth this truth to purpose that knows it in its connexion with a lost estate that knows it in its references to the fall the wounds and bruises and death contracted by it he knows Redemption by Jesus Christ aright that knoweth it in order to the GUILT and POWER of sin and mans total impotency to save himself from either He knows salvation aright that knows it in the extent and vertue of all Christs OFFICES King Priest and Prophet that understands salvation to be a saving of the poor creature from the REIGN of sin by the Kingly Office of Jesus Christ a saving of a man from IGNORANCE ERROR and those false rotten principles which are naturally radicated in the understanding by the Prophetical Office of Jesus Christ as well as a saving him from HELL and WRATH TO COME by the Priestly Office of Jesus Christ He knows aright the death and resurrection of Jesus Christ not that knows it singly and nakedly only in the story and notion of it but that knoweth it in the effectual application of it by the Spirit for mortification and vivification that knoweth it in its connexion with and influence into justification and sanctification c. He that thus knoweth Christ and him crucified knoweth him as the truth is in Jesus His understanding is full of light Alas the ignorance and misery of our times is not that people are totally destitute of the principles of Christian Religion but that they know them singly only and apart and so they know them but by halfes yea not so much for I dare be bold to say the better half of every truth consists in its method and necessary coherence with other truths without which therefore the knowledge men have of them must needs be but dark and lifelesse Thirdly Such Patterns and Platforms whether of larger or of lesser compasse Advantage help to memoâ—y are a great help to memory In all Arts and Sciences order and method is of singular advantage unto memory We do easily retain things in our mind when we have once digested them into order It is not so much multitude of objects as their variousnesse and independency which is burdensome to memory when once the understanding apprehends them in their natural union and fellowship one upon another the memory comprehends them with much more sweetnesse and facility Hence it is that NUMBER and PLACE are of such rare use in the art of memory The reason why people generally remember no more of the Sermons they hear is for want of Catechizing whereby they might come to know the principles of Religion in their order and methodical contexture Usually in Sermons truths are delivered single and apart and the ignorant hearer knows not where the Minister is nor what place the doctrine delivered obtains in the body of divinity nor how they are knit together and so the memory leaks them out as fast as they are dropt in order is the very glue of memory Method in a single Sermon when the hearer is acquainted with it gratifieth the memory as well as the understanding while it doth not only lodge things in their own place but locks the door upon them that they may not be lost When things are knit and linckt in one with another as in a chaine pull up one link and that will pull up another so that the whole chaine is preserved But we may have occasion to speak again of this point And therefore Fourthly such Modules serve to quicken affection 4. Advantage to quicken affection Sympathy and Harmony have a notable influence upon the affections The sounding of a single string makes but little musick let a skilfull hand touch them in their musical consent and symphonie and it affects the hearer to a kinde of ravishment So it is with evangelical truths place them in their proper rooms that a man may behold them in their mutual correspondencies and apt couplings together and truly the Seraphims themselves answering one to another and ecchoing to another make not a sweeter harmony in their celestial Hallelujahs Fifthly It is a marvelous Antidote against errour and seduction Gospel truths in their series and dependance are a chain of gold to tie the truth and the soul close together People would not be so easily trapand into heresie if they were acquainted with the concatenation of Gospel-doctrines within themselves As for instance men would not certainly be so easily complemented to worship that Idol of free-will and the power of nature were they well principled in the doctrine of the fall The design of God in permitting of it held out in Scripture in such large and legible Characters that he which runs may read Psal 51.4 1 Cor. 1.29 30 31 c. If they did with sobriety of Spirit observe what the Scripture prâ—claimes concerning the impotency of the lapst and ruined creature mans helplesse condition in himself Rom. 5.6 Ephes 2.1 Of the absolute necessity of the quickening helping and stablishing influence of the Spirit of Christ c. When a chaine of pearls is broken a single jewel is easily lost divine truths are mutually preservative in their social embraces and coherence Sixthly 6. Advantage growth in grace Growth in grace is one blessed fruit of such systems and tables of divine truths When â—oundations are well laid the superstructures are prosperously carried on want of distinct knowledge in the mysteries of Religion is a great obstruction to the growth of grace The great cause of the believing Hebrews non proficiency was
heavens called the Milky-way which are invisible upon the account but now mentioned Sense tells us that the Sunne is of greater magnitude in the morning and evening than at noon here reason again interposes corrects sense tells us it onely apeares so because of the densenesse or thicknesse of the air or medium and that for the same reason if you put a piece of money into a bason of water it will appeare of a larger size than if it were in a bason without water that which I aim at is this that as reason doth thus correct sense à pari faith should correct reason 2. Philosophical Axiomes must be kept within their proper bounds and limited to a finite power for instance Ex nihilo nihil fit that out of nothing proceeds nothing is a truth if it be understood with reference to a finite power So A privatione ad habitum non datur regressus is a truth upon the same termes Sic una numero essentia non potest esse in tribus personis that one and the same numerical essence cannot be in three distinct persons is a truth limited as before I mean with reference to a finite power but all this and ten thousand Arguments more of this nature cannot overthrow this principle that there are three persons and one God for we are not speaking now of that which is finite but of that which is infinite Suppose this Question should be started how the same numerical essence can be in three persons possibly an answer might be returned thus Suppose a father begets a sonne and communicates to him the same numerical soul and body which he hath still himself and both of these should communicate the same soul and body to a third here would be three distinct persons yet the same essence in them all but I know a reply would quickly be made This is impossible answer must be made It is true as to that which is finite but not unto that which is infinite c. The time allotted for this exercise being spent in the handling of the doctrinal part of this Observation I can speak but a few words to the Use and Application Use 1. This doctrine should establish us in the truth of the Gospel even this mystery which hath been hid from ages and from generations but now is made manifest unto the Church the Heathens as we have heard could not attaine unto this knowledge by the light of nature Oh what a comfort is this that we serve an incomprehensible God! one God and yet three persons to comprehend is to environ and keep in all that God is for my part I would not worship that God that I could comprehend the doings of God know no bounds much more his essence and subsistence Kings have their Crowns a circle about their head and should also have a circle about their feet they should not go which way they please but keep themselves with n the limits of Law both of God and man and this speaks them to be creatures though in a greater letter finite beings but it is otherwise with God as he will not have any Articles put upon him so he cannot have any circles or lines drawn about him for an infinite God to be finite and limited is a contradiction in adjecto 2. Let us study this doctrine of the Trinity and as a motive to this consider we cannot worship God aright without some knowledge of this truth As God the Father God the Son and God the holy Ghost are the object of divine faith so are they the object of divine worship we must worship Trinity in unity and unity in Trinity you may direct your prayers unto God the Father Son and holy Ghost but you must not pray unto either of the persons but as united unto the other Gerard tells us in Loc. com de sanctissimo Trinitatis mysterio cap. 1. that it is absolutely necessary in some measure to know this truth and that not only the denial of the Trinity of persons but the ignorance of it is damnable Eph. 2.12 the Apostle tells the Ephesians that sometime they were Atheists we render it without God in the world but in the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists in the world and the reason of this you have in the beginning of the verse because they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the knowledge of Christ although a man acknowledges there is but one true God yet if he knows not this God in Christ he is an Atheist 3. Blesse God for the cleare discovery of this truth under the Gospel Blessed are our eyes for we see and our eares for we heare 'T is Gods method to discover himself by degrees we know more of God now than the Jews did and we shall know more in heaven than we know on earth Now God the Father God the Son and God the holy Ghost lead us unto all truth and bring us at last unto himself that we may enjoy him and have a more full and clear discovery of him unto all Eternity Amen READER BE pleased to take notice that the worthy Authour of this Sermon not long after he had preached it by a very sad hand of God fell sick and dyed so that he had not opportunity himself to bring it forth into light you have it here as it was taken by a good Noter yet so as it hath been compared with the Authours own Notes which yet being for the most part wrote in Characters the Comparer could not make so much advantage of them as he desired Had the Lord been pleased to spare him his life this Discourse had come forth more exact and accurate than now it doth but such as it is it here presents it self to thee and 't is hoped though that is wanting which might please the learned eye yet there is that in it which may profit the judicious Christian you will here see the difference of Treatises put forth by the Authours themselves and by others which is as great as the difference betwixt the childe whom the mother nurses her self which is full and faire and lusty and that which is put out after her death which is too often infirme lean and starv'd If thou findest any thing in this Sermon that is for thy profit blesse God for it and pray that no more such hopeful instruments may be cut off in the prime of their days THE DIVINE AVTHORITY OF THE Scriptures 2 Tim. 3.16 All Scripture is given by inspiration of God c. YOu have heard there is a God and you have had a discourse concerning the Trinity I am now to clear and prove to you the Divine authority of the Scriptures therefore I crave your attention to what the Scripture reports of it self in 2 Tim. 3.16 c. It was motive enough to the Ephesians to plead and zealously to conte d for the image of Diana because they said it was that which fell from Jupiter Acts 19.35
and said Thou art Christ the Son of the living God and Jesus answered and said unto him Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in heaven It so farre transcends the capacity of humane reason that reason cannot so much as approve of it Gerhard Alting when it was revealed without inward illumination and perswasion of the Holy Ghost 1 Cor. 2.9 10 14 15. Eye hath not seen nor ear heard neither hath it entered into the heart of man the things which God hath prepared for them that love him but God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep things of God but the natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned but he that is spiritual judgeth all things and hereupon it is called the Nâ—w Covenant not in respect of the time that it had no being before the incarnation of Christ but in respect of the knowledge of it the knowledge of the Legal Covenant was born with us and it was fore-known to nature but the Gospel-Covenant was whoâ—ly new revealed from the bosome of the Father it was administred by new Officers confirmed by new Sacraments let into the hearts of people by new pourings out of the Spirit therefore the Apostle prayes Ephes 1.17 18. * Maccovius That the God of oâ—r Lord Jesus Christ the Father of glory may give unto you the Spirit of wisdome and revelation in the knowledge of him the eyes of your understanding being enlightened that ye may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints God would never have instituted the Legal Covenant but for the Gospels sake Galat. 3.24 Wherâ—fore the Law was our School-master to bring us unto Christ The Law was a sharp School-master by meanes whereof the refractory and contumacious minds of the Jewish people might be tamed for Rom. 10.4 Christ is the end of the Law for righteousness to evâ—ry one that believeth 2. The Gospel-Covenant is better than the Legal in respect of the manner of it the Law was a Doctrine of works commanding and prescribing what we should be and what we should do Gal. 3.12 And the Law is not of faith but the man that doth them shall live in them But now the Gospel requires faith in Christ for righteousnesse and salvation Rom. 3.21 But now the righteousnesse of God without the Law is manifested therefore saith Augustine faith obtaines what the Law commands we have no help from the Law * Gerhard the condition of the Law is simply impossible it finds us sinners and leaves no place for repentance * Camero and notwithstanding the sprinkling of Gospel that there was with the Law yet it was but obscure And that shall be the next particular 3. The Gospel-Covenant is better than the Legal in respect of the manner of holding forth Christ in it though the Gospel is one and the same whereby all Saints are saved in all times for there was not one way of salvation then and another since Acts 10.43 To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sinnes Yet the Doctrine of the Gospel was more obscure in the Old Testament Umbratili per se inefficaci ceremoniarum observatione c. Amyrald partly through Prophesies of things a great way off and partly through types Christ was wrapt up in shadowes and figures in the Gospel the body of those shadowes and the truth of those types is exhibited the Land of Canaan was a type of heaven Israel according to the flesh was a type of Israel according to the Spirit the spirit of bondage of the spirit of Adoption the blood of the Sacrifices of the blood of Christ the glory of divine grace was reserved for Christs coming they had at most but starre-light before Christs coming * When Christ first came it was but day-break with them Christ was at first but as a morning starre 2 Pet. 1.19 though soon after he was as the sun in the firmament Mal. 4.2 The Apostle saith Heb. 10.1 The Law having a shadow of good things to come and not the very image of the things and in this respect it was that the Apostle saith the Gospel was promised to the Fathers but perform'd to us Rom. 1.1 2. It was hid to them and revealed to us Rom. 16.25 26. and not only by fulfilling of Prophesies which we may see by the comparing of Scripture but by the Spirit Ephes 3.5 The mystery of Christ in other ages was not made known unto the Sons of men as it is now revealed unto his holy Apostles and Prophets by the Spirit They had but a poor discovery of Christ but we have the riches of this mystery made known unto us Col. 1.26 27 * Alting The old Covenant leads to Christ but 'tis a great way about the Gospel Covenant goeth directly to him their Ceremonies were numerous bâ—rdensome and obscure those things that represent Christ to us are few easie and cleare * Synops pur Theol. 4. The Gospel-Covenant is the better Covenant in respect of the form of it the promises are better promises the promises of the Law are conditional and require perfect obedience Lev. 18.5 Ye shall therefore keep my statutes and my judgements which if a man do he shall live in them the condition you see is impossible Beloved 'pray ' mistake not there is expresse mention of eternal life in the Old Testament Isa 45.17 Israel shall be saved in the Lord with an everlasting salvation ye shall not be ashamed nor confounded world without end Dan. 12.2 Many of them that sleep in the dust of the earth shall awake some to everlâ—sting life and some to shame and everlasting contemp and that the Law cannot save us that is accidental in respect of our dâ—filement with sin and our weaknesse that we cannot fulfill the condition Rom. 7.12 The law is holy and the Commandment holy and just and good and it is the Word of life Acts 7.38 Who received the lively Oracles to give unto us and the Apostle brings in Abraham and David for examples of Justification by faith Rom. 4.6 13. but yet their promises were chiefly temporal we have the promise of temporal good things in the New Testament as well as they in the Old only with the exception of the Cross Mark 19.29 30. Verily I say unto you There is no man that hath left house or brethren or sisters or fathers or mother or wife or children or lands for my sake and the Gospels but he shall receive an hundred fold now in this time houses and brethren and sisters and mothers and children and lands with persecutions that was the exception with persecution
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
John 15.4 5. Oh! let 's then labour to see and be truly sorrowful for all our sins and pray Lord Turn thou us Jer. 31.18 and we shall be turned from all our sins and accept of a whole Christ for our only Lord and Saviour oh sith we cannot wash our hands in innocency le ts be washing them daily in the tears of true penitency let 's go to the Fountain open'd to wash in for sin Zâ—ch 13.1 Isa 30. ult Rev. 20.10.14 15.21.8 and for uncleanness that we may not be cast into the River and Lake of fire and brimstone Oh! let 's now bathe our souls in the blood of Christ that everlasting burnings may not hereafter seize upon us Hence Learn 3. Not to blame Gospel-Ministers for preaching of terrors hereby they would stave us off from running head-long into Hell and bring us to repentance that we may not be cast into that prison where there is no place for repentance 2 Cor. 5.11 Knowing the terrors of the Lord we perswade men in love to their precious souls we are bound being assured we must give an account to awake our hearers Hebr. 13.17 lest they forget God and be turned into hell we dare not betray your pretious souls to gratifie you at present Psal 9.17 and indulge you in your sins as the Apostle says We must not for meat destroy the work of God Rom. 14.15.20 for preferment favour or respect from you at present we dare not suffer your immortal souls to perish without warning oh friends be not angry with us the Embassadours of Jesus Christ when we see any of you hastning down the broad way which leads to Hell as sure as we are here now if we then cry fire fire to bring you back You have no more reason to think us your enemies for this warning of you and telling you the truth in love Gal. 4.16 than any of your children have to think the most dear and tender Parents amongst you were their enemies when seeing them through carelessnesse ready to fall into fire or water they should cry out oh take heed Children or you are irrecoverably lost Learn 4. Not to grudge sinners their portion in this World Davids advice should be our practice enforced from this very Doctrine viz. Not to fret our selves at evil doers nor to be envious against the workers of iniquity Psal 37.1 2. 9.17 Prov. 24.20 for they shall soon be cut down as the grasse they shall be turned into Hell their foolish prosperity will destroy them their candle shall be put out and that in a snuff which will never cease stinking why then should we be offended at their prosperity here who are reserved to an extremity and eternity of torment hereafter Mal. 3.15 it is a grosse mistake to call the proud happy or to think the godly most miserable 1 Cor. 15.13.19 because they are here sometimes a little under a cloud The Psalmist was tempted to it but the knowledge of this Doctrine in the Sanctuary Ps 73.3.18 19 did soon rectifie his judgement and made him conclude that God had set them in slippery places to be cast down into destruction Job 20.6 7. and utterly consumed with terrors and perish for ever we had more need to pity than repine at our wicked Neighbours Mat. 19.24 with Luke 16.25 having their good things here when we consider how hard a matter 't is to have good things here with Dives and with Lazarus too hereafter in Abrahams bosome Learn 5. Lastly To admire and be greatly affected with the superlative love of Christ in undergoing that punishment in our stead if we will receive him for our Lord and Saviour which will be extream and eternal torment to all that do refuse him And if he be Judge Mat. 10.14.15 39 40. they who receive not his Embassadors in his Name are of that number Oh! who would not then kiss the Son that believe the wrath of God will inflict these eternal torments Oh! Christians such I wish we may a l be in deed and truth let 's bless and kisse this blessed Son of God that bare for us this insupportable wrath Psal 2.12 1 Thes 1.10 Colos 2.15 Hosea 13.14 1 Cor. 15.54 55. Mat. 23.14 Hebr. 2.3 Gal. 3.13 Hebr. 2.9 even Jesus which delivered us from the wrath to come and triumphed over principalities and over tho Grave and Hell the greatnesse of the damnation we are exposed to by nature doth greaten the salvation purchased by grace Oh! blessed Jesus thou wast cursed here and tasted'st the death that was accursed even this in thy sentence Isa 53.5 7 8. Rom. 8.1 Mark 3.29 with Heb. 6.2 5.9 Acts 2.24 Psal 116 3. John 8.51 thou wast bruised afflicted and broken of God for us but thou was taken from Prison and from judgement and everlasting condemnation for it was not possiâ—le that Thou shouldst be holden of any pains so that though every Believer shall see a Temporal yet shall he never see Eternal Death but inherit Eternal Life OF HEAVEN MATTH 25.34 Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world THE Description of Heaven is a work fitter for an Aaron the High Priest of the Most High when upon Mount Hor he is stripping himself of the vile body of sin or for a Moses when on the top of Nebo after a Pisgah prospect * Deut. 34.5 as the Jews comment he died at the * Cant. 1.2 kiss of God refunding that * Gen. 2.7 breath of life and expiring his soul into the bosome of God Nay more fit to be described by a pen taken from the Wing of a Cherubim than the stammering tongue of any mortal man For whoever attempts to speak of an heavenly state while himself is on earth his discourses of that must needs be like the dark dreams and imaginations of a child concerning the affaires of this world while it self is yet swadled and cradled in the womb Yet discourses of Heaven were never more seasonable upon earth When * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dio. Laer. Anaxagoras was accused as not studying Politicks for his Countryes good he replied I have a very great care of my Country pointing up to heaven if ever Christians had cause to make all honest haste to heaven 't is in a sinful and a perverse generation when the waters cover the earth whether should a Dove-like soul fly but to the Ark of God when Gods judgements and his Avengers of blood threaten us on every hand what City of refuge can we run to but the Sanctuary of God when we know not how soon the members of Christs body in conformity to their Head may be called to sweat drops of blood 't is wisdom for us with our bitter hearbs to keep the Passover and to think on that * Luke 22.12 large upper Roome wherein we may be Feasted
Jacob he made him his heir so Gods blessing makes us a title to this inheritance 1. Then ye that are blessed of my Father from the foundation of the World in his Electing love and they whom he hath so blessed they shall be blessed the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word signifies well-spoken to now Gods Eternal thoughts are * Verba mentis his words and they that were in his thoughts from Eternity their names were written in the book of l fe God had Eternal purposes of grace to them * John 17.6 thine they were and thou gavest thâ—m me they were blessed in the thoughts of his heart before all generations this is an Elective Kingdome yet we are saved not according to the merit of * 2 Tim. 1.9 our works done oâ— fore-seen but accord ng to his own purpose and grace which was given in Christ Jesus beforâ— the World began And in vain â—id Christ Covenant with his Father or make a Testament for us unlesse the heâ—rs purchased were fore-known * Haeres caput Testamenti heirs being the ground-work of a Testament 2. Well spoken to in the Word of God by the powerful vocation of his Spirit * Rom. 1.7 they are called to be holy and he * Ephes 1.3 blesseth them with all spiritual blessings in heavenly places by Christ Jesus There are none come but they that are * Rev. 19.9 invited to the Supper of the Lamb they that God hath * Gen. 9.27 Cant. 1.4 perswaded to dwell in the Tents of Shem whom * Hosea 11.4 he hath drawn with the cords of his love and made them a * Psal 110.3 people of a free-will offering in the day of his power whom the * Luke 1.78 day-spring from on high hath visited and the womb of the morning of the day of grace hath brought them forth those that God * Hos 2.14 hath allured and brought into the Wildernesse that he might speak to their hearts None shall be followers of the Lamb but those that are * Rev. 17.14 called faithful and chosen 3. Well-spoken of in the Word and Promises of the Gospel those that are * Mat. 5.3 c. meek poor in spâ—rit pure in heart merciful persecuted for righteousness sake and merciful for all these shall obtain mercy as it follows in the Verses after the Text Come ye blessed c. For * Mat. 25.35 I was an hungry and ye gave me to eat I was thirsty and ye gave me drink a stranger and you took me in naked and you cloathed me sick and you visited me in prison and you came to me And he said Verily inasmuch as you have done it to one oâ— these my brethren these littte ones you have done it unto me for * Rom. 2.13 not the hearers but the doers of the Word are blessed the * Hebr. 6.17 17. heirs of these promises are the only heirs of glory 4. Blessed in the final pardon absolution and justification which shall be pronounced at the last day Ye shall inherit whom the righteous Judge of all the world shall acquit and discharge from your sins to whom God shall say * Matth. 9.2 son be of good chear thy sins are forgiven thee nay Euge well done * Mat. 25.1 good and faithful servant enter into thy Masters joy thou hast been faithful over a few things I will make thee Ruler over many Oh how good a word will this be to a soul as soon as it is got up out of the Wildernesse of this World yet * Psal 128.4 thus shalt thou be blessed that fearest God He will give thee then to be sure * Rev. 3.12 a new name and a white stone and write upon thee as a Pillar or a Trophy erected after victory his own Name and when God shall thus blesse thee and speak to thee thou wilt need never a word more to make thee happy but the generations that come up after thee shall when they rise up to heaven call thee blessed And so I come to the third particular the formal introduction of these blessed heirs into their inheritance Come ye blessed c. 1. This is the speech of one that gives us an everlasting avocation from the troubles and vanities of this present world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vox avoâ—antis Christ will speak to them in this manner only in more emphatical significancies Come poor souls where have you been all this while poor sheep where have you been wandring upon the barren Mountains of the earth climbing the cliffs of preferment and worldly honours as if you had been of the number of the Goats and had no title to the blessings on my right hand In what a pickle have you been in in a nasty World which * John 5.19 lies altogether in filthinesse in a muddy body of sin pepsed with a number of tentations you have lain a long time * Psal 68.13 among the pots griming your selves and defiling your garments amongst the Aegyptians on my left hand I but now you shall have the wings of a Dove which are all covered with silver and her feathers with yellow gold I will never more * Psal 74.19 give the soul of my Turtle Dove into the hands of her enemies you shall never more be cooped up in a Cage with such a company of unclean Birds no * Cant. 5.2 Come my Love and Dove and flie away Vox admittentis 2. 'T is the speech of one that admits us into this inheritance Christ is pleased to condescend so low as to stile himself * John 10.7 the door nay the Keeper of the door he opened a door of hope by his death a door of faith by his preaching the Gospel a door of life by his resurrection and heaven-gates also by this admission and when he hath admitted his heirs of glory and taken them out of this deluge of sin and sorrow into that Ark of salvation he will * Gen. 7.16 shut them in as God did Noah and though they have an * 2 Pet. 1.11 abundant entrance ministred to them into the everlasting Kingdom of our Lord and Saviour Jesus Christ yet when entred the door is shut and no egress or back-door of Apostacy can be found in that state Adam was created out of Paradise to shew that his admission even in his innocency was of grace much more is it of grace upon a recovery from his fall Christ while in the Kingdome of his patience doth call his to many a penitent groan to mournful prayers and many tribulations which make a very bed of dust to be a soft couch of repose and he calls them thither * Isa 26.20 Come my people enter thou into thy Chambers shut thy doors about thee hide thy self for a little moment till the indignation be over-past Come child go to bed in the grave oh but
been said in order to this morning Exercise As you have heard so you have seen Application to the morning exercise this Moneth now elapsed hath brought to your view an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Model of sound words you have had as it were the Summe and Substance of the Gospel preached over in your hearing I know it falls far short both in respect of Matter and Method of a perfect body of Divinity an exact and full delineation of all the chief Heads and Principles of Religion But considering the smallness of the Circle of this monethly course in which this Model was drawn I dare take the boldness to say there hath as much of the Marrow and Spirits of Divinity been drawn forth in these few Morning Lectures as can be rationally expected from men of such various Studies and assidnous labours in the Ministerial work Former ages have rarely heard so much Divinity preacht over in many years as hath been read in your ears in twenty six dayes These few Sermons have digested more of the Doctrine of faith than some large volumes not of a mean consideration now extant in the Church of God Truely every single Sermon hath been a little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 within itself Each Subject in this morning Exercise hath been handled in so ample a manner and with so much judgement acuteness and perspicuity that it may well passe for a little Treatise of Divinity wherein many profound Mysteries have been discust and stated not with more judgment in the Doctrine than with life and vigor in the Vse and Application The Preachers have sought to find out acceptable words Eccles 12. and that which was spoken was upright even words of truth Insomuch that a man that had never heard of a Gospel before this moneths conduct had been sufficient not only to have left him without excuse but with the wise mens STAR to have led him to Christ The more I dread to think what a tremendous account you have to make who after twenty twirty fourty years Revelation of the Gospel have the addition of this moneth of Sabbaths also to reckon for in that day when the Lord Jesus shall be revealed from heaven in flaming fire c. if while in this Mirror 2 Thes 1.8 beholding as in a glass the glory of the Lord you are not changed into the same image from glory to glory by the Spirit of the Lord. I shall not undertake as * Morning Exercise May 1654. formerly to extract the Summe and Substance of what you have heard I have some hope to be saved that labour upon a better account I shall recount to you the Heads only and Points of Christian Doctrine which have been handled in this Monethly Exercise that now in the close of all you may behold as in a Map or Table the Method and Connexion which they hold amongst themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or a Summary repetition of the Heads of Divinity preacht upon in this Course The first Divine after the preparatory Sermon that preached to you began with that which is the first and chief object of Knowledge and Faith that α and ω in Divinity Subject 1 THERE IS A GOD Heb. 11.6 He that cometh to God must believe that GOD is c. Hereupon because if there be a God then he is to be worshipped and if to be worshipped then there must be a Rule of that worship and if a Rule it must be of Gods own appointment therefore Subject 2 The Second dayes work was against all other Books and Writings in the world to Evince this Truth the SCRIPTVRES CONTAINED IN THE BOOKS OF THE OLD AND NEW TESTAMENT are THE WORD OF GOD 2 Tim. 3.16 All Scripture is given by Inspiration of God By these Scriptures that great Mysterious Doctrine of the Trinity which the light of nature can no more discover than deny was asserted and opened as far as so profound a Mystery can well admit and so The third mornings work was to shew Subject 3 THAT IN THE GODHEAD THERE IS A TRINITY OF PERSONS IN VNâ—TY OF ESSENCE GOD THE FATHER GOD THE SON AND GOD THE HOLY GHOST God blessed for ever 1 Joh. 5.7 There are three that bear Record in Heaven the FAHER the WORD and the HOLY GHOST and these three are ONE Subject 4 The Creation of Man in a perfect but mutable Estate by the joynt Power and Wisdom of these three glorious Persons was the Fourth Subject opened from that Text Eccles 7.29 God made man upright but they have sought out many inventions Man thus Created God entred into a Covenant with him and so the COVENANT OF WORKS which God made with Adam and all his posterity succeeded in order to be the Subject matter of the Subject 5 Fifth morning Lecture the Text was Gen. 12.17 In the day thou eatest thereof thou shalt surely die This Covenant no sooner made almost then broken the work of him that preacht the Subject 6 Sixth Sermon was THE FALL OF ADAM and therein more specially of PECCATVM ORIGINALE ORIGINANS or ORIGINAL SIN IN THE FIRST SPRING and fountain of it the Scripture Rom. 5.12 By one man sin entred into the world c. The Fruit and sad effect whereof being the losse of Gods image and the total depravation and corruption of mans nature Subject 7 The seventh thing that fell naturally to be handled was Peccatum originale originatum or Original corruption in the STREAM and DERIVATION OF IT TO POSTERITY from Psal 1.5 Behold I was shapen in iniquity and in Sin did my Mother conceive me This is the Source of all that evil that hath invaded all Mankind that therefore which naturally succeeded in the Subject 8 Eighth course of this morning Exercise was MANS LIABLENESS TO THE CURSE or the MISERY OF MANS ESTATE BY NATVRE Deut. 27.1 Cursed is every one that continueth not in all the things of the Law to do them or Ephes 2.3 By nature the children of wrath Subject 9 Ninthly Mans impotency to help himself out of this miserable estate was the next sad Prospect presented to your view by that Reverend Brother that preached the ninth course and he took his rise from Rom. 5.6 When we were without strength Christ died for the ungodly That the doctrine of mans impotency when it had laid him in the dust might not leave him there the Subject 10 Tenth Preacher discoursed to you of the COVENANT OF REDEMPTION consisting of the transaction between God and Christ from all Eternity from that Text Isa 53.10 He shall see the travel of his soule and be satisfied In the eleventh place THE COVENANT OF GRACE REVEALED IN THE GOSPEL came next to be unfolded as being if I may so say the Counterpart of the Covenant of Redemption which the Preacher to whom the Subject 11 Eleventh course fell opened to you out of Heb. 8.6 Jesus Christ hath obtained a more excellent Ministry by how much also he is the Mediatour