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
God grounded upon the perswasion of his glorious being and the goodnesse of his nature which is not terrible to them but when they consider his mercy is a holy mercy and that it is never dispenc't to the prejudice of his justice though they cannot hate God for his goodnesse directly yet they hate him with it for although he is the perfection of beauty and goodnesse it self yet they being evil there is no congruity or conveniency between God and them they love sin and hate punishment Now God as Author legis by the most strict Laws forbids sin and as ultor peccati inflicts severe punishments from hence it proceeds the most lovely and sweet Attributes of God cannot endear him to them no more than the natural or moral excellencies of a Judge the comelinesse of his person or his wisdome and knowledge can draw forth the love of a Malefactor when he is condemned by him Moreover since the general nature of sin is an eternal contrariety to the nature and will of God the love of it must needs argue the hatred of God for as the Lord Jesus requires an universal chearful and constant obedience as the most clear evidence of love to him if you love me keep my Commandments So the Argument will be as strong to conclude backward If you keep not Gods Commandments you hate him to live in the practice of known sinnes is a vertual and interpretative hatred of God 2. The benefits which God bestows upon us deserve our love How great an endearment did he passe upon us in our Creation we might have been admitted into the lowest form of Creatures and have only enjoyed the life of flies or worms but he made us little lower than the Angels and Crowned us with glory and honour and gave us dominion over all the works of his hands Psal 8.5 Whereas the rest of the Creatures were the acts of his power the Creation of man was an act of power and wisdome in all the rest there was nothing but he spake the word and they were made Psal 148.5 But in the making of man there was a consultation about it Gen. 1. Let us make man he framed our bodies so that all the parts conspire for the ornament and service of the whole Psal 139.15 Thine eye did see my substance being yet imperfect and in thy book were all my members written and therefore Lactantius said truly hominem non patrem esse sed generandi Ministrum man is only the instrument which the Lord doth use for the effecting of his purpose to raise the beautiful Fabrick of mans body Now if we are obliged to expresse the dearest love to our Parents with how much greater reason should we love God who is the fountain of all our beings He hath breathed into man a spiritual immortal rational soul which is more worth than the whole World this is in some sort a spark and ray of Divine brightnesse 't is capable of Gods Image 't is a fit Companion for Angels to joyne with them in the praises of God and enjoy a blessed eternity with them 'T is capable of communion with God himself who is the fountain of life and happinesse The soul is endowed with those faculties which being terminated upon God it enjoys an infinite and everlasting blessednesse The understanding by knowledge rests in God as the first and highest in genere veri the will by love embraces him as the last and greatest in genere boni and so receives perfection and satisfaction which is the incommunicable priviledge of the rational soul Beasts can only converse with drossy and material objects they are confined to earthly things but the soul of man may enjoy the possession and fruition of God who is the Supreme and Soveraign good Now this should inflame our love to God he formed our bodies he inspired our souls Moreover if we consider our lives we shall finde a chain of mercy which reaches from one end to the other of them How many Miracles of Providence do we enjoy in our preservation how many unseen dangers do we escape how great are our daily supplies The provisions we receive do serve not only for necessity but for delight every day we have the provisions of meat and drink not only to cure hunger and all our thirst but to refresh the heart and to make us chearful in our work every houre is filled up with the bounties of God Now what shall we render to the Lord for all his benefits he desires our love this is the most proper return we can make for love is of an opening and expansive quality calling forth the heart our love within should break forth to close with Gods love without the love of obedience in us with the love of favour and bounty in him 'T is a principle of nature deeply implanted in the hearts of men to return love for love nay the very Beasts are not deficient in this Esay 1.3 The Oxe knows his Owner and the Asse his Masters Crib Those Creatures which are of all the most stupid and heavy respect their Feeders and expresse dumb signs of love unto them How much more should we love God who spreads our Table fills our Cup and causes his Sun to shine and his Rain to fall on us 'T is an Argument of Secret Atheisme in the heart that in the confluence of mercies we enjoy we do not look up to the Author of them as if common mercies were the effects of Chance and not of Providence if a man constantly relieves our wants we judge it the most barbarous disingenuity not to repay love to him but God loads us with his benefits every day his wisdome is always busied to serve his mercy and his mercy to serve our necessities but we are insensible and unaffected and yet the meanest mercy as it comes from God hath an excellency stamp't upon it We should upbraid our souls for our coldnesse to God everywhere we encounter sensible demonstrations of his love to us in every moment of our lives we have some pledges of his goodnesse Let us light our Torch at this Mountain of fire let the renewed act of his bounty constrain us to love him we should love him for his excellency though we had no benefit by him nay though he hated us we are bound to love him as he is truly amiable in himself how much more when he draws us with the cords of a man with bands of love whosoever requites the love of God with hatred as every impenitent sinner doth puts off the nature of man and degenerates into a Divel 2. Fear this is that eternal respect which is due to our Creator an humble reverence we owe to him as he is infinitely above us the holy Angels cover their faces when they have the clearest views of his glory Esay 6.1 2 3. The Lord is represented as sitting on a Throne and the Seraphims stood about each having six wings with twain he covered his
Secondly his Omnipotency can secure us from dangers The Creation is a standing Monument of his Almighty Power for what but Omnipotency could out of nothing produce the beautiful Fabrick of heaven and earth man cannot work without materials but God doth and that which exalts his power is that he made it by his Word he spake the Word and they were made saith the Psalmist Psal 33.9 There went no greater pains to the Worlds Creation than Gods command Moreover the World is preserved from perishing by the power of its Maker Certainly without the support of his mighty hand the World had long before this time relapfed to its primitive nothing Many instances we have of his power in those miraculous deliverances which he hath shewn to his people in their extremity sometimes by suspension of the Works of Nature his dividing the Red Sea and making it as a solid Wall that the Israelites might have a secure passage his stopping the Sun in its course that Joshua might have time to destroy his enemies his suspending the nature of the fire that it might not so much as singe the garments of the three Hebrews his shutting the mouth of the devouring Lyons and r turning Daniel in safety from that dreadful Den And are not all these and many others of this kind not only the pregnant testimonies of his love but the everlasting Characters of his Omnipotency Moreover that which expresses the power of God with as great a lustre is the turning of the hearts of many cruel enemies from their intended rage to favour his people thus did he change the heart of Esau who had resolved the death of his brother that instead of killing him he exprest the greatest tendernesse and the most endearing affections to him thus did he so sway the hearts of the Egyptians towards the oppressed Israelites that instead of securing them under bondage they encouraged their departure by enriching them with jewels of silver and of gold Exod. 12.35 Now our duty is to glorifie this power of God by placing our trust on him Psal 121.2 3. My help comes from the Lord who made the heavens and the earth he will not suffer thy foot to be moved by dependance on God the soul is composed in the midst of the most apparent dangers as the upper Region of the Aire is calme and serene whatever stormes are here below thus David expresses the same courage in all Estates when he was retired into a Cave to shelter himself from the fury of Saul he sung the 57. Psal which he then composed My heart is fixed O God my heart is fixed Psal 57.7 I will sing and give praise and afterwards when he triumphed over Hadadezer the King of Zebah he composed the hundred and eighth Psalme and sung the same words O God Psal 108.1 my heart is fixed I will sing and give praise iâ— faith taught him the same song in the Cave and on the Throne in all our exigencies we should apply the power of God the cause of our perplexing fears is our low apprehension of Gods power and therefore when we are surrounded with difficulties and dangers then we are surprised with terror and dispondency whereas when there are visible means to rescue us we lift up our heads but our duty is in the greatest extremities to glorifie his power and to refer our selves to his goodnesse and though we cannot be certain that God will by miracles rescue us from dangers as he did many of his people in former Ages yet we are sure he will so abate the power and force of the most injurious enemies as they shall not conquer the patience nor break the hope of his people 4. We owe perfect obedience to Gods will vid. Subjection to his Commands and submission to his Providence 1. Subjection to his Commands As he is the first cause so he is the Supreme Lord he that gave us life must give us law God hath an absolute title to our service as Creator this made the Psalmist desire the knowledge of Gods Commandments in order to his obedience Psal 119.73 Thy hands have made me and fashioned me give me understanding that I may learn thy Commandments he may learn this from the universal obedience of all creatures those which are without reason sense or life inviolably observe his commands Esay 48.13 Mine hand hath laid the foundations of the earth and my right hand hath span'd the heavens when I call to them they stand up together as prepared to execute his commands The insensible parts of the World are so compliant with his will as to contradict their proper natures to serve his glory fire descends from heaven at his command the fluid Sea stands up as a solid wall in obedience to him this upbraids our Degeneration and Apostasie that we who are most indebted to the goodnesse of our Creator should prove disloyal and rebellious when the inferiour creatures with one consent serve and glorifie him Lastly we owe submission to the will of his Providence there is no shadow of exception can be formed agâ—iâ—â—t his Sovereignty he may do by right whatever he can do by power therefore we should acquiesce in his dispensations this consideration silenc't David Psal 39.9 I held my tongue and said nothing because thou didst it as the presence of a grave person in authority quiets a disordered multitude so the apprehension of Gods supremacy composes our riotous thoughts and passions unquietnesse of spirit in troubles springs from the ignorance of God and of our selves by impatience we cite God before our Tribunal and do as it were usurp his Throne we set up an antiprovidence as if his wisdome should be taught by our folly and sometimes in afflictions we eye the next cause but do not look upward to the Soveraign Disposer of all things l ke Balaam who struck the Asse but did not see the Angel which opposed him thus from a brutish imagination we regard the visible instrument of our trouble but consider not the Providence of God in all from hence it is that our spirits are full of unquiet agitations we live continually upon self-created Racks Now the humble acknowledgement of Gods hand and the submitting of our selves to his will as it glorifies God so it gives ease to us as there is the greatest equity so policy in our willing stooping to him Rom. 14.11 As I live saith the Lord every knee shall bow to me and every tongue shall confess to God he engages his life and honor for this if there is not a voluntary there must be a violent subjection to him the wilful man never wants woe the spring of our daily misery as well as our sins is opposition to Gods will but the chearful resignation to his Providence what a blessed pill of rest is this to the soul what a Sabbath from all those sinful and penal disturbances which discompose our spirits 't is a lower heaven for as in the state of glory
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
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
the New Covenant which is a perpetual Law of pardoning repenting and believing sinners whomsoever whensoever but as such Neither was Christs suffering like the Cancelling of a Bond a total discharge of us from suffering the penalty threatened in the Law we dye still and afflictions are punishments still True indeed upon Christs satisfaction made God and he are agreed that a believing sinner should not be punished with the everlasting destructive penalty threatened for whosoever believes shall not perish but they are not that he shall not be John 3.16 for he is punished with the temporal corrective punishments of the threatening as sicknesse and natural death yet even these through infinite goodnesse so ordering and disposing it prove much more a benefit than a penalty to a believer Vse 2 Vse 2. What cause have we then with the lowest and profoundest Humility to adore the Majesty of the living God First To adore his holinesse Reverence those eyes of his that are purer than that they can endure to behold iniquity Hab. 1.13 Let this God be thy dread and awe Dare not to make a mock of sin tremble at the horrid guilt and sinfulnesse of the least sin look upon it as an affront and treason against an Eternal Majesty as worthy the Curse of the Law and the wrath of an Almighty God as that which could not be expiated at a lesser rate than the blood of God Acts 20.28 Secondly to adore his wisdome in finding out such a person to satisfie his justice as our Redeemer Consider here that God could not suffer could not dye Nay could not properly satisfie himself for it had not been a satisfaction to his justice at all but meer mercy and so no justification of a sinner but meer pardon if the person satisfying had been only God Again Consider that a meer creature could never satisfie as I before demonstrated a meer creature had perish't in the attempt would have been overwhelmed and crush't to pieces with that insupportable load the guilt of sin and the wrath of God The person therefore that must satisfie must neither be finite nor infinite neither the creature nor the Creator neither God nor man yet must be both Here now the understandings of men and Angels must have been tyred to all eternity Rom. 11.33 see also Eph. 1.7 8. fully hereunto and lost for ever in a bottomlesse gulf of horror and amazement to finde out such a person O the depth of the riches of the wisdome and knowledge of God! Thirdly To adore the infinite riches of his grace Rom. 3.24 in justification and here consider 1. God might have let man alone seized the forfeiture as the Tree fell it might have lain for ever what obliged God to accept of satisfaction 2. The Redeemer hath trodden the wine-presse alone what ever was done in this satisfaction he did it Of the people there was none with him The sinner hath not the least hand in it could not pay one Christ paid every to the utmost farthing Thirdly It was the Judge himself who contrived this way to justifie us and it was at his cost he gave his Son herein God commended his love to us as Abraham once did his faith to God in that he spared not his son his only begotten son whom he loved So that if we rightly weigh it it will appear that by how much the satisfaction is the fuller by so much the pardon is the freer by how much his justice is the more by so much too is his mercy the more glorified and still still infinitely the more are we obliged Use 3. Consol Here 's unspeakable comfort for every humble though doubting soul every contrite spirit that hungers and thirsts after righteousnesse Vse 3 First Consider how full satisfaction Christ hath made he is able to save to the utmost all that come to God through him he is the beloved Son in whom the Father is well-pleased all power is committed into his hands God hath exalted him to be a Prince and a Saviour to give Repentance and Remission of sins Secondly Consider he inviteth thee as a sinner to come in unto this Gospel-righteousnesse in the general tenor of his Proclamation Whosoever believes c. If any man sin 1 John 2.1 2. we have an Advocate with the Father c. An Whosoever excludes none that excludes not himself Thirdly Consider Christ assures thee that art the person I now speak to he who is the Truth assures thee thou shalt be welcome Matth. 11.28 Come unto me all ye that labour and are heavy-laden and I will give you rest c. This is your very case Heark the Master callâ—th you will you not be of good courage and Go when he saith Come he that never yet cast out any that came unto him that never will he saith so himself Thou mayst believe him he never broke his word yet he will not begin with thee he cannot deny himself Fourthly Consider those standing Monuments of Gods free justifying grace that are on record in the Scripture What hath been done may be done again Nay will be done again in the case we speak of by the God that changeth not God hath pardoned as great sinners see Ephraims case Jer. 31.18 see the Corinthians example 1 Cor. 6.10 11. see Pauls 1 Tim. 1.13 Whoever goes and doth likewise shall receive likewise for Christ is yesterday and to day and the same for ever Fifthly Consider it is the very designe of God in giving his Son and of Christ in giving himself to dye for us to justifie such as thou art Isa 16.1 Luke 4.19 20. Jer. 3.12 1 John 5.9 Vse 4. Exhort First To the Unconverted Vse 4 Use 4. Exhort Let me then beseech sinners not to love death Why should iniquity be your ruine There is balme in Gilead there is a Physitian there Why are ye unwilling to be healed Turn ye Turn ye why will ye dye Would it be a hard matter to perswade a condemned person to be willing not to be executed were he not distracted if having a pardon offered upon the easie terms of confessing his fault and serious promising amendment he should bid the Prince keep his Pardon to himself for his part he was in love with his chains he would not be released he would dye Thou art the man whoever thou art that neglectest Gospel-grace what fury and raging madnesse is it that thou art guilty of Thy soul with all its eternal interests lies at stake and as if it were neither here nor there what became of thee for ever thou despisest the riches of Gods forbearance after thy hardnesse and impenitent heart Rom. 2.4 5. treasuring up wrath against the day of wrath Is it well done of thee sinner is this thy kindnesse to thy own soul is this thy thanks to thy Redeemer How inexcusable art thou thy self being Judge thou canst not answer it to thy conscience to thy God with the least colour or shadow
as in this point that there is another life c. because of the certainty and distinctness of knowledge by revelation above all other ways 2. As to Christ offered in and by the Promise for more full explanations sake I sever the consideration of God promising and Christ offered which otherwise I would always unite the moving Cause of Faith in the sinner Heb 7.25 is his power as an All-sufficient Saviour able to save to the uttermost being anointed with authority and abilities commission and qualifications for that work and his love to sinners having laid down his life for them Joh 6.37 he will in no wise cast them out that come to him by Faith These are the solid props of a true Christians Faith which make the former believing God and the Word not to be a wavering opinion and the latter believing in Christ not an adventurous hazard Instrumental Cause The Instrumental Cause of Faith is either the begetting or preserving Cause 1. The Instrument by which the Spirit of God produceth Faith is the Word of God in whatever way coming to us to be a Joh 5.38 Luke 2.19 51. considered and meditated on by us The Word b 1 Joh 3.15 read by us or to us the Word expounded and enforced by the Publick Ordinance preaching Ex Officio the private Ordinance conference ex fraternâ charitate By believing the soul answereth to Gods call which supposeth a Word Ro. 10.8 14 17 therefore it is called the Word and Doctrine of Faith and Faith cometh by hearing men cannot believe in him of whom they have not heard Christ must be preached 1 Tim 3.16 Rom 1.16 before believed on for by the Gospel preached God puts forth his power in making men believe to salvation the efficacy whereof it being accompanied with that spiritual and powerful demonstration 1 Cor 1.18 21 c. mentioned 1 Cor. 2.4 the Apostle to the Corinthians explaineth and extolleth God having in due time manifested his Word through preaching Tit. 1.3 Act 24.14 Now this Instrument is All the word of God not excluding the Law from being the means as well as the object of Faith Gal 3.21 22. for the Law is a useful Schoolmaster to prepare us for Christ driving us out of our selves and following us with the lashes of the Curse that we may run to the Grace of the Gospel and make mention of Christs righteousness only Psal 71.16 So that knowledge must alway go before Faith we must know whom what and wherefore we believe 2. Tim 1.12 Ephes 1.18 19 and give a reason of our faith and hope the eyes of the mind enlightning goes before the working of Gods power in our believing so Pauls sending was to turn from darkness to light before Faith in Christ is mentioned Act 26.18 Joh 6.40 every one that seeth the Son and believeth on him c. a seeing in Scripture light makes way In so much that the knowledge of the Word and Christ as the means to get Faith Joh 17.3 Isa 53.11 is highly advanced and called life eternal yea put for believing to which it leads by his knowledge Objectivè Or the knowledge of him shall my servant justifie many Secondly The Instrumental Causes of Faiths maintenance and encrease are 1. The Word of God Causa procreans conservans Ab iisdem nutrimur ex quibus constamus It is seed to beget 1 Pet 2.2 and milk for growth in babes yea strong meat for strong ones in Christ 2. Sacraments as Seals of the righteousness of Faith Tesserae and pledges of Gods love superadded to his promise They signifie and help to clear the understanding and so consequently promote Faith they seal and confirm seals are for this end to confirm the Faith of him to whom the Deed is delivered and 't is usually said by learned Divines they actually exhibit for our growth by feeding 3. Prayer as in that man Lord help mine unbelief Mark 9.24 2 Thes 1.10 11 and the Disciples Lord encrease our faith and St. Paul for the Thessalonians Quoties de Fidei constantia incremento agitur ad preces confugiendum est Calv. in Jud. 20. v. I might add another Ternary of means for the encrease of faith inferior to the former 1. The Cross Afflictions Temptations 1 Pet 1.7 Therefore the trial of Faith is called pr cious because it burnisheth and encreaseth precious Faith the trial of Faith worketh patience Jam 1.3 patience experience and that is a good ground for more Hope and Faith Rom 5.4 they are conjoyned 2 Thess 1.3 4. 2. By frequent actings and exercise Faith is encreased though Graces beginning is different yet their improvement is in great measure after the way of other habits 3. By seeing and considering the Example of others the cloud of Witnesses Heb. 12.1 2. Heb. 13.7 whose Faith the Apostolical command is that we follow Thus many were of weak made strong beholding the faith of the Martyrs and the eminent effects of it Material Cause For the Material Cause of Faith Genus habet rationem materiae that which is its general and common nature wherein it agrees with others is the matter of it Now as Saving Grace in the Description was the Genus wherein it agrees with other Graces so comparing true Saving Faith with other Faiths that may tolerably pretend to the name Assent is the common nature and matter of it even the nearest and immediate Genus Faith historical of miracles temporary all have Assent but not all Assent belongeth to true Faith There must not only be knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acknowledgement as necessary and essential to Faith Col. 2.2 2 Tim. 3.14 and that arising from the full assurance of understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There must be a Faith Doctrinal and Assertive as the foundation of Faith applicative and fiducial if I assent not to the promise of another as true I cannot rely upon the person for the good mentioned There is a double acknowledgement I mean not verbal profession 1. That the things revealed in Scripture and by us known are of God 2. That they are true which naturally floweth from the former and shall all be fulfilled Rom. 4.21 Abraham was perswaded before he trusted Now to this end that this full assent and acknowledgement of the mind which is a necessary ingredient of true Faith may be had The Divine Authority of the Scriptures confirmed by miracles and other characters is to be studied that we may build our Assent and thereby our Faith upon a stable foundation Formal Cause The Formal Cause which doth straiten the general nature of Faith and distinguish true Saving Faith from all other Faiths forma vel aliquid formae analogum ponitur differentiae loco in which may be Notitia Assensus is Fiducial receiving of Christ offered by God in the
kept 4. Faith and Love are as it were the two hands whereby we may hold fast Gospel-truth I fingled out the second of these Doctrines to be the subject of that first introductive Sermon which fell to my lot in the course of this morning Exercise I shall now for the CONCLVSION of this Service make choice of the third Doctrine Scil. Such Forms and Collections of the special Heads of Gospel-Doctrine are to be kept and observed with all care and diligence The other two Doctrines namely the first and last may be usefull some where or other in the managing of the present Truth which is That Forms and Models of Gospel-Truths are carefully to be kept c. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath both significations in it scil to Have and to hold to get such Models and to keep them when we have them Our English word implyeth the first and expresseth the second Hold fast i. e. first have them and then let them not go when you have them And the word in the next verse expounds this to the same sense both in the Greek and in the English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodi keep keep as in safe Custody as under Lock and Key That good thing which was commtited to thee what was that Some extend it to his whole Evangelical MINISTERY which was committed to Timothy with the gifts and graces conferr'd therewith by Divine Ordination Others restrain it to the form of sound Doctrine in my Text which Timothy had received either by word of mouth or in scriptis from Saint Paul whichsoever or both as he must have it so he must preserve it safe and sound Hold fast keep c. Thus in the Old Testament the Kings and Princes of Israel must get a Copy of the Law of God and when they have it they must keep it and keep close to it Deut. 17.18 19 20. for First He must write him a Copy of the Law in a book And then it must be WITH HIM and he shall READ therein all the dayes of his life The good King Hezekiah caused his Secretaries to make a Transcript of Solomons Proverbs a bundle or Model of Divine Aphorismes both for knowledge and practice These are also the Proverbs of Solomâ—n which the men of Hezekiah King of Judah copied out Prov. 25.1 These were to be laid up safe as a sacred depositum and carefully preserved for the publique use and service of the Church The Jews Phylacteries mentioned by our Saviour Matth. 23.5 were in their first institution of the same nature that is to say The Hebrews call them Totaphoth the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conservatoria quibus memoria legis conservabatur certain Memorials appointed of God by the help whereof they might have the Law of God alwayes in their mindes and memories which the pride of the Scribes and Pharisees not contented with the command of God had enlarged into broad scrolls of parchment upon which were written certain abridgments of the Law which they wore over and above Gods institution about their arms and necks and heads which practice of theirs although a superstitious addition to the Divine appointment yet it held forth Gods design which was the having and preserving Models of divine principles both for knowledge and practice It is the express command of God in the close of all the Prophets in the Old Testament Remember the Law of Moses which I commanded him in Horeb for all Israel Mal. 2.2 with the Statutes and Judgments Though Gospel times were drawing nigh yet the Law of Moses must not be forgotten but must be kept exact and entire as an eternal rule of righteousness In the New Testament the frequent repetition of those words of command HOLD 2 Thes 2.15 Heb. 3.14 HOLD FAST 1 Thes 5.21 2 Tim. 1.13 Heb. 3.16 Heb. 4.23 Rev. 2.25 and 3.11 KEEP 1 Cor. 11.2 and 15.2 1 Tim. 6.20 2 Tim. 1.14 Rev. 1.3 and 22.9 CONTINUE Joh. 8.31 Acts 14.22 Gal. 2.9 Col. 1.23 1 Tim. 4.16 2 Tim. 3.14 ABIDE Joh. 15.7 1 Joh. 2.14 24. 2 Ioh. 9. These I say and other of like nature all of them relating to Gospel-doctrine either in general or in some of the special forms and Models thereof give sufficient testimony to the Point in hand For further proof whereof I shall need to add no other Grounds or Reasons then what we made use of to the Confirmation of the first Doctrine Those very Considerations which commended to us the having of such Collections and Models of Gospel-truths do commend also the keeping and holding of them fast as a sacred treasure The end of having is keeping and the end of keeping is using we cannot use unlesse we keep and we cannot keep unless we have The Reasons therefore why we should get such Models of Evangelical Truths will sufficiently evidence the necessity of holding them fast All then that I shall do in the prosecution of the Doctrine shall be to shew you HOW or in what RESPECTS such Collections or Forms of Doctrine are to be HELD FAST Now the Rules and Directions for the keeping of them are to be suited to the several Orders and Sorts of Persons concerned in this great Trust and Depositum And they are of three Ranks and Conditions Scil. Rulers and Magistrates Ministers Christians of a more private rank relation suitable to each Station and Capacity must the Rule be Magistrates concerned in this charge First Rulers and Magistrates they are to hold fast such forms of sound words 1. Rulers and Magistrates they are to keep these Models and Platforms of Fundamental Truth and that for thee Reasons 1. For a test of the publick Ministry 1. That there may be a certain test for the publick Ministery that so they may know whom they ought to encourage with their countenance and maintenance as it was Hezekiahs praise that he spake comfortably to all the Levites that taught the good knowledge of the Lord 2 Chron. 30.22 Certainly Magistrates are to take notice what kind of Doctrine is preached in their Dominions for they are bidden to be wise and to be instructed Psal 2.10 which importeth more than a bare negative act that they should take heed only they do not oppose Christs Doctrine but something positive that they should protect and countenance it The Magistrate has a great trust as to sacred things for which he is responsible to God and many wayes may he offend in the not discharging of it as by opposing the truth by tolerating Errors and which is a higher degree by countenancing those that broach them to tolerate false Doctrines is a sin but to share out his respects equally to the Heterodox and Orthodox is a greater much more when the Heterodox are only countenanced and those that preach the good word of the Lord in the Land are burdened with reproaches and all manner of contempt Certainly the least that can