clearly implies there were that did say so 3. A third principle he layes down is the doctrine of original corruption even in the regenerate themselves (c) Pelagiani negant originate peccatum Aug. cont Mendac Against those that taught the * Pelagiani Aug. contr Mend. total abolition of original sin in and by Baptisme or that denied the being or at least the damnable nature of it Verse 8. If we say we have no sin c. 4. The necessity of confession of sin not only against them (d) Epiphanius calls the Novatians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 murderers of repentance Basil de poenit that decried repentance for sin and confession of sin but against them that denied pardon to them (e) Montanistae Novatiani Jerom. Ep. ad Marcel de erroribus Montani that repent If we confesse our sinnes he is faithful and just to forgive us our sins c. 5. He asserts the doctrine of actual sinne in the regenerate against them that affirmed that (f) The Simonians Gnosticks and other hereticks of that age taught that there was no sin but unbelief that to the justified all things were clean however they live vid. Aug. de perfectione justi c. 21 Clem. Alex. c. conceived the Apostles after the coming down of the Holy Ghost upon them nullis esse peccatis aut passionibus ohnoxii Joviniani docebant justum nec leviter peccare a justified person could not sin or which is the same that God sees no sin in his children If we say that we have not sinned we make him a lyar c. If we say we have no sin there 's the denial of original sin if we say we have not sinned there 's the denial of actual sin both make up the great heresie of the (g) Catharists in the third Centurie after Christ Catharists who held perfection in this life 6. The Apostle vindicates the preceptive obligation of the moral Law even over justified persons Against the Antinomian (h) The Simonians Carpocratians Marcionites Maniches did not only deny the moral law but curse and blaspheme it as given not by God but by some unlucky nature heresie which presumptuously breaketh even that yoke also from the neck of the Disciples Chap. 2. verse 3 4 5. Hereby we know that we love him if we keep his Commandments So early were these poysonous weeds sprung up in the Church of God The other Module which the Apostle layeth down is a Catalogue of Gospel-evidences certain marks and signs of an interest in Christ A Catalogue of Scripture-evidences and of a right and title to life eternal such as these 1. Obedience to Gods Commandments ut sup 2. Contempt of the world Ch. 2.15 3. Stedfastnesse in the doctrine of the Gospel verse 8 19 20 24. 4. Conformity to Jesus Christ in holinesse ch 3. ver 3. 5. Mortification 6 7 8 10. 6. Love to the Saints verse 14. and chapter 5.2 10 11. 7. A believing confession * Most blasphemously denied by the Simonians Chrystolites Pâ—oâ—tâ—es c. Aug. de haeres of Gods sending Jesus Christ into the world as the promised Messias with love to him and thankfulnesse for him chap. 4. In the four first verses of the fifth chapter we have no lesse than seven evidences each lincking in with the other and bearing witnesse to the other As 1. You have faith in Christ bearing witnesse to Regeneration Whosoever believeth c. is born of God 2. Love to God bearing witnesse to faith He that loveth him that begat c. 3. Love to the Saints bearing witnesse to our love of God He loveth him also that is begotten Augustine understands it of our love to Christ but the Context expounds it of our love to the Saints for so it followeth ver 2. where we have 4. Love to God reciprocally witnessing our love to the Saints Hereby we know we love the children of God when we love God 5. Obedience to Gods Commandments bearing witnesse again to our love And keep his Commandments 6. Delight testifying the truth of our obedience His Commandments are not grievous 7. And lastly Victory over the world bearing witnesse to Regeneration For whosoever is born of God overcometh the world Verse 4. It were easie out of this and the other two subsequent Epistles to compleat the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Gospel EVIDENCES which are not thus expresly delineated that by them only the Church might describe her members as some loose and vaine spirits fancy but for the members of the Church to try and examine themselves by whither they be real and living members yea or no. It were easie I say to adde to the Catalogue but I have insisted too long upon the first demonstration sc Scripture Pattern I come now to the second demonstration namely The advantages of such Modules 1. For the Ornament of the truth The excellency and advantage of such Forms and Collections of Evangelical truths And In the first place it addes much to the beauty and ornament of the truth whither it be delivered from the Pulpit or from the Press in such Systemes and Platforms the Hearer or Reader may as in a Map or Table sometimes of one sort sometimes of another behold divine truths standing one by another in their Method and Connexion mutually casting light and lustre upon each other Every truth single is very precious and indeed of infinite value as purchased with and ratified in the blood of Christ but to see the truths of the Gospel linked together in their proper union facing one another like the Cherubims Exod. 25.20 is very glorious As the stones of the Temple when they were squared and polished in the Forrest were very costly for both matter and workmanship but when they were layd into the building and formed up into a Temple what a beautiful and magnificent structure did they make The Disciples beholding it Luk. 21.5 were filled with delight and wonder The Curtains of the Sanctuary each by themselves were very rich both for their materials and curious Embroyderies but had you seen them in their Connecture each Curtain fastned to the other with taches of gold and so making up one entire perfect Tabernacle sparkling and shining in all its native spendour it would have been a ravishing sight The very representation of many Countries in one Nation of many Nations in one of the divisions or quarters of the world and of all the quarters described in one Globe or Map it is very delightful to the eye of an intelligent beholder at once discovering the scite and cognation the Longitude and Latitude the distance and degree of every Kingdome and County such globes and tables are full of delight and profit It is in a most eminent manner observable in the Creation of the world of every single days work it is said God saw that it was good but when the whole Compages of heaven and earth was set together into
As for that part of the service of God which is moral all of that neither is not discoverable by natural light For 1. If you consult the seventh to the Romans you shall find that there were some secret moral wickednesses which Paul did not see which Paul could not have seen by the light of nature no although a Pharisee and by that means very expert in the letter of the Law Rom. 7.7 Rom. 7.7 I had not known lust except the Law had said Thou shalt not covet 2. If the light of nature be imperfect in us since the fall which I suppose you will grant then there may be many things moral now imperceptible by the light of nature which it might and did see in its state of perfection and therefore it must needs be of dangerous import to make the Law of nature a weak faint shadowing imperfect light the perfect rule and only measure of moral duties to cry up the Law written in our hearts is in this case to cry down the Law written in the Scriptures this is as it were to pull the Sun in its noon-day brightnesse in its greatest lustre and glory out of the firmament and to walk by the light of a Candle a stinking snuffe in the socket almost gone out this is to make the Primmer the Horn-book the A. b. c. of natural light the highest piece of learning in morality The Law of nature to our shame and grief we may speak it is so obliterated and darkened that it cannot show a man the least part of his wickednesse Pelagius was a man of great learning and by his studies and diligence had snuffed the Candle of the Lord and made it burn with a clearer shine yet how little could he see into this matter It was his affection that we are borne as well without vice as vertue tam sine vitio quam sine virtute nascimur and we see all Popery to this very day hold motions to sinne not consented unto to be no sinnes but necessary conditions arising from our constitution and such as Adam had in innocency But I forbeare the issue of this particular is thus much if that which concerns the worship and service of God cannot be found out by the light of nature much lesse that which concerns his essence and subsistence 2. The doctrine of the Gospel is called by the Apostle a mystery and a mystery without controversie great is the mystery of godliness and what greater Gospel-mystery is there than the Trinity which neither men nor Angels can comprehend and both men and Angels must adore Now if this doctrine be discoverable by natural light it is no more a mystery The works of the flesh are manifest Gal. 5.19 20. saith the Apostle Gal. 5.19 20. Now why are they said to be manifest because they stink in the nostrils of nature and are discernable by the dimme eye of conscience Object 1. Possibly some may say man hath as it were the image or likenesse of a Trinity within himself there are three prime faculties understanding will and memory in one and the same reasonable soul Resol 1. A similitude doth not prove a thing to be but only represent a thing to our fancy which at present hath or at least had a being one way or other for instance it is impossible that any Sonne should know his fathers picture unlesse first he hath seen or heard that his father was such a person as the picture doth represent and by that means hath before hand his fathers idea and image presented in his own soul 2. 'T is denyed that these faculties in mans soul bear the image or likenesse of a Trinity neither can any man by a reflex act upon his own soul attain to the knowledge of this great mystery but such notions as these are the luxuriant extravagancies of some curious braines that would advance earth as high as heaven and do indeed rather darken then illustrate this truth as he who would adde any colour unto light doth rather blemish it than adorn it what a piece of folly would it be to undertake to emblazon a sun-beam Object 2. The doctrine of the Trinity was known to several of the Heathens which had not the Scriptures and therefore is discoverable by the light of nature Resol 1. If the Heathen had any notions of the Trinity they might receive them either by tradition from those who had read the Scriptures or out of the Scriptures themselves and not by the improvement of natural light 2. 'T is very probable that these notions of a Trinity which are found in Plato and Trismegistus were not writ by them but foisted into their works by some that lived in after ages my Reasons are these 1. Those writings which go under the name of the Ancient Fathers are not all truly such but a great part of them supposititious and forged as Mr. Dally proves largely in that learned piece of his called A Treatise of the right use of the Fathers where he gives you an account of whole books that were published under the names of the Apostles as Saint Peter Saint Barnabas and others which were not such Now if men durst be thus bold with the Apostles no wonder if they did not stick to deal thus with Heathens This imposture in the Primitive times was very ordinary yea the fathers themselves have used this Artifice to promote their own opinions as you may read largely in the third Chapter of that book 2. Some are apt to believe that there are clearer notions of a Trinity in some of the books of the Heathens than in the books of Moses and so by consequence the Heathens should know more of the Trinity than the Israel of God which is flat contrary to the Scriptures Psal 76.1 Psal 76.1 In Judah is God known his Name is great in Israel He hath not dealt so with any Nation and as for his judgements thy have not known them praise ye the Lord. And thus I have done with the first Assertion in answer to this question whither the mystery of the Trinity may be found out by the light of nature viz. that the light of nature without divine Revelation cannot discover it 2. The light of nature after divine Revelation cannot oppose it For 1. As the judgement of sense ought not to be urged against the judgement of reason so the judgement of reason ought not to be urged against the judgement of faith The judgement of sense ought not to be urged against the judgement of reason for instance sense tells us that some of the Stars are as small as spangles I am apt to believe that some Country men think the Sunne to be no bigger than their Cartwheele here reason interposes corrects sense tells us that there being a vast distance between us and them they must needs be very great bodies or else they could not be visible There are thousands of Stars that cause the white streak in the
between the parts Thus Abraham entred into Covenant with God and he took a Heifer Shee Goat Gen. 15. Ver. 9.10 and a Ramme and divided them in the midst and laid one piece against another Ver. 9.10 And behold a burning Lamp passed between those pieces Ver. 17.18 in that same day the Lord made a Covenant with Abraham This cutting of the sacrifice into pieces and passing thorow was a lively and dreadful signe that the party who should break Covenant should be cut asunder and into pieces as he well dâ—se ved and as he at least implicitely imprecated upon himself notable to this purpose is that in the Prophet Jeremy I will give the men that have transgressed my Covenant Jer. 34.18 19 20. which have not performed the words of the Covenant which they made before me when they cut the Calfe in twaine and passed between the parts thereof the Princes of Judah the Princes of Jerusalem the Eunuchs and the Priests and all the People of the Land which passed between the parts of the Calf I will even give them into the hand of their enemy into the hand of them that se k their life c. that is to be slain and cut in pieces by the Sword And herein I take the Emphasis of the expression to lie Lev. 26.25 I will bring a Sword upon you which shall avenge the quarrel of my Covenant i. e. by cutting them asunder And this custome was conveyed to the Gentiles they went between the fire and carried a Sword in their hands and so took an oath Lib. 10. contra Jul. as Cyril proves out of Sophocles Thus Virgil speaking of Romulus and Tatius Aeneid 8. Hinc foedus à foedo animali foedè mactato Caesae jungebant foedera porcae They cut a Swine in sunder and made a League and to name no more Titus Livius speaking of the League between the Romans and Albans the Foecialis Herald or Minister of those Ceremonies cryed If the Romans shall falsifie by publick and wicked fraud in that day O Jupiter do thou so smite the Romans as I smite this Swine and so knock't the Swine on the head with a stone By all which it appears that Covenants have been ever held solemn and sacred things and that men by breaking of them deserved dreadful punishments In like manner there was the shedding dividing and sprinkling of blood at the making of Covenants and hence it was called the blood of the Covenant Exod. 24.6 7 8. Moses took half the blood and put it in Basons and half of the blood he sprinkled on the Altar and he took the book of the Covenant and read in the audienâ—e of the people and they said All that the Lord hath said will we do and be obedient and Moses took the blood and sprinkled it on the people and said Behold the blood of the Covenant which the Lord hath made with you concerning all these words Note He sprinkled the Altar instead of God who being incorporeal and a Spirit could not be sprinkled yet being a Covenant party would have the Altar sprinkled for him So much shall serve for the first Question setting forth in our Answer to it the name and nature of a Covenant in general the second Question follows Quest 2. What ground we have to speak of Gods Covenant with Adam and to call it a Covenant there being no mention of it here in the Text nor elsewhere in Scripture do we read of Gods Covenant with Adam Answ However the name be not here yet the thing is here and elsewhere comparing Scripture with Scripture it is a nice cavil in Socinians to call fot the word Satisfaction others for the word Sacrament others for the word Trinity others for the words Faith alone justifying others for the word Sabbath for Lords day c. and thence to conclude against Satisfaction Sacraments Trinity Justification by faith alone and Sabbath for want of expresse words when the things themselves are lively set down in other words so in this case of Gods Covenant with Adam we have 1. Gods Command which lays man under an obligation 2. We have Gods promise upon condition of obedience 3. We have Gods threatning upon his disobedience 4. We have their understanding it so as appears in Eves words to the Serpent 5. Chap. 3.3 We have the two Trees as signs and symbols of the Covenant 6. We have a second Covenant and a New Covenant therefore there was a first and Old Covenant a Covenant of Grace supposeth one of Works Object If any shall say by first and old Covenant was meant Gods Covenant with Israel and not with Adam and so by Covenant of Works the same is meant namely that which the Lord made at Mount Sinai Answ Hereunto I answer There is a repetition of the Covenant of Works with Adam in the Law of Moses Hebr. 8.7 8 9. Gal. 3.12 Rom. 10.5 as in that of the Apostle to the Galatians The Law is not of faith bâ—t the man that doth these things shall live in them so likewise to the Romans Moses dsscribes the righteousness which is of the Law that the man who doth these things shall live in them Thus it was with Adam principally and properly therefore he was under a Covenant of Works when God gave him that command in my Text. Quest. 3. Wherein then doth this Covenant of Works consist what is the nature tenour and end of it as such Answ 1. This Covenant required working on our part as the condition of it for justification and happinesse therefore called a Covenant of Works Gal. 3.12 thus before the man that doth these things shall live Working indeed is also required under grace now but 1. Not to Justification 2. Not from our own Power Ephes 2.8 Jam. 2.20 3. Not previous to faith which worketh by love and lives by working but man lives by faith 2. A second Characteristical signe of the Covenant of Works is this that in and under it man is left to stand upon his own legs and bottome to live upon his own stock and by his own industry he had a power to stand and not to have fallen this is meant when it is said God created man in his own Image Gen. 1.27 Eccles 7.29 And again This only have I found that God made man upright 3. In the first Covenant namely that of Works man had no need of a Mediatour God did then stipulate with Adam immediately for seeing as yet he had not made God his enemy by sin he needed no days-man to make friends hy intercession for him Gen. 1. ult After mans Creation God said He saw every thing which he had mude and behold it was very good and after the Covenant made in chap. 2. it s said They were naked and they were not ashamed i. e. they had not contracted guilt by committing of sinne from whence onely ariseth shame therefore under the Covenant
shewed the expiation of sin and therefore their Sacrifices were killed and the blood shed and sprinkled Heb. 9.22 23. 2. The Covenant at Mount Sinai was not made with all without exception as Adams was but only with a select people even with Israel 3. Because the Lord still puts them in minde of his promise to Abraham which included Christ and faith in him Gal. 3.16 17. and was not null by the Law Quest 5. The last question is how long this Covenant lasted and whither any be under a Covenant of Works Answ Most strictly it was but to the giving of the first promise for then the Covenant of Grace began but was more largely and clearly revealed till the coming of Christ by the Law and the Prophets but was most perspicuously and fully by Christ himself in his doctrine and death and by the abundant pouring out of his Spirit Howbeit all along and to this day every natural man is under a Covenant of Works because out of Christ therefore under the Law and the curse of it for which cause the Covenant of Works is by some called the Covenant of nature Faedus naturae Again all they which look for righteousnesse and salvation by the power of their wills by the strength of nature and by performance of duties as Jews Turks Philosophers Papists Socinians Gal. 4.24 25. Pelagians these are all under a Covenant of Works they are not under grace they are of Hagar the Bond-woman of Mount Sinai which answers to Jerusalem which now is which is in bondage with her children as the Apostle speaks in his elegant Allegory I come now to draw some Corollaries from this doctrine of the Covenant of Works thus propounded in a practical way of application and that briefly Corol. 1. It serves for admiration to wonder with a holy astonishment at the Lords infinite condescending love in making a Covenant with poor man 1. Because it was a free act in him to do it he lay under no compulsion to it Rom. 9.15 16. nothing of merit or profit in a despicable worme appears as a motive to it it was a royal act of glorious grace from the King of heaven to vile creatures O wonderful 2. Because as it was free for him to do it so he bound his hands by it and as it were lost his freedome by it for his truth holds him fast to it Hebr. 6.18 by which its impossible for him to change O wonderful 3. He made the first offer he prevented us by his grace he loved us first 1 John 4.10 19. all this appeared in the first Covenant with us Bullinger de fâ—â—dere Dei unios aeterno in vouchsafing us to make any at all with him Ineffabilis misericordiae Divinae Argumentum quod ipsum numen ipse inquam Deus Aeternus faedus ipsum primus offert nullis ad hoc hominum meritis adactus sed merâ nativâ bonitate impulsus nec scio an humanum ingenium hoc mysterium vel plenè toncipere vel dignis laudibus evehere possit Unspeakable mercy that the eternal God should first offer to league with us moved to it by no merit in us but by his own native goodnesse only a mystery which the minde of man cannot conceive nor his tongue praise to the worth of it thus a grave Authour which will the more inhance the love of God if we 4. Consider that he makes Covenant upon Covenant after breaches and forfeitures renews them again and ratifies them stronger than ever as he did the new Covenant after the old was broken by our high and hainous provocation in the fall and which he doth to every elect soul in the Sacraments and after grosse and grievous Apostasies See Jerem. 3.1 Ezek. 16.60 61 62 63. Hos 2. O admire and adore this love Corol. 2. Seeing there are two Covenants on foot one of Works another of grace and very many yea the farre greatest part of the world are under a Covenant of Works which is a most sad and doleful estate because a state of wrath and death a most wretched and accursed condition O try under what Covenant thou art for if thou art in the state of sinful nature a sprowt of old Adam never yet cut off from his root of bitternesse nor graffed into Christ thou art undone to be under such a Covenant is to be an enemy to God and to be lyable to all his plagues O make haste then and flee as a Post and as the young Roe into Christs Armes For consider how thou canst stand before the Bar of God in thy sins in thy nakednesse Adam fled away from the presence of God afraid and ashamed hiding himself in the Thicket because he was naked but where wilt thou hide thy nakednesse in that dreadful day of the Lord there will be no shelter in that day for a sinner Corol. 3. Labour to understand and discern aright the nature tenour and termes of both Covenants 1. Because they are easiiy mistaken and many do mistake them Rom. 10.2 3. 2. Because the mistake is dangerous like a man in the dark as he travels findes two wayes one way is wrong Prov. 14.12 yet it seems as good and safe as the other he goes on in the wrong which leads him to a Rock where he falls down headlong and breaks his neck so many a poor soul imagines he is under a Covenant of Grace and in a safe way to heaven when alas he is yet under a Covenant of Works and in the high-way to hell Labour then to discern the difference search Scriptures and thy own heart go to the Lord by prayer Job 33.23 and to his M nisters that they may shew thee thy way lest thou go on to thy destruction And therefore Corol. 4. Improve the Covenant of works for the conviction of sin righteousness and judgement for till the Lord lets thee see what it is to be under such a state thou wilt never see the evil of it nor ever desire to change it Corol. 5. Renounce thy Covenants with sin Satan and creatures or else thou wilt never be admitted into Covenant with God if thou break not with them God will never close with thee if thou be a Covenant-servant to them thou art no Covenant-servant of the Lords for how canst thou serve those two Masters Matth. 6.24 1 Joh. 2.15 16. God and Mammon both which crave thy whole man and thy whole work and which are utterly inconsistent with each other Corol. 6. Labour to relieve thy self under thy greatest straits and sears by Covenant promises I mean the promises of the new Covenant which are called better promises Hebr. 8.6 10 11 12. Joh. 15. because absolute prâ—mises because they work that in us and for us which God requires of us when of our selves we can do nothing As the new Covenant is the best Covenant and the promises of it the best promises Isa 55.3 Acts
to be enlarged by another 5. The fifth thing to be considered in the Gospel-Covenant is the efficacy of it I did not so much as mention the efficacy of the former Covenants for there was never so much as any one made happy by them 't is sadly true that the threatnings of punishment for the neglect of duty took hold of them the threatnings seemed plainly to belong to the nature of those Covenants but in the Gospel Covenant 't is otherwise for it is said John 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abides which shews that the wrath was brought upon them by the violation of the former Covenant he speaks as of that which was upon them already But yet mistake not as if refusing the Gospel were no sin or not punished they sin more grievously that sin against Gospel love than they that sin only against Legal goodness but wrath doth not properly belong to the Essence of the Gospel Thus you have the first thing I undertook namely the nature of the Covenant positively considered the second is the comparative excellency of the New Covenant above others I will be brief in shewing its excellency above the Covenant of Works more large in shewing you how 't is better than the Old Covenant of Grace Only suppose to prevent mistakes that each Covenant is in its own kind most perfect and most accommodated to the state of the people and to the purposes for which they were instituted This premised First The New Covenant of Grace is better than the Covenant of Nature I forbear to speak of the agreement and diffâ—rence of them I shall speak only of the excellency of this better Covenant 1. The Covenant of Works was a Declaration of Gods Justice than which nothing can be more terrible to a guilty sinner but the Covenant of Grace is a Declaration of Gods mercy in Christ and let the overwhelmed conscience speak is not this better 2. The Foundation of the Covenant of Works was the Creation of man and the integrity of his nature the Foundation of the Covenant of Grace is mans Redemption by Jesus Christ 3. The Promise of the Covenant of Works was eternal life in Paradise the Promise of the New Covenant is eternal life in Heaven 4. The Covenant of Works had no Mediator no possibility of recovering the least slip the New Covenant is ratified in the blood of the Son of God 't is composed on purpose for our relief * Camero Thus the New Covenant is better than the Covenant of Works Secondly The Gospel-Covenant is better than the Old Covenant of Grace Beloved you may observe I do not say better than the Covenant strictly Legal but better than the whole Dispensation which the Jews and all other Believers lived under before Christs Incarnation better than the Old Doctrine of spiritual grace delivered by Moses and the Prophets openly promising Eternal life unto the Fathers and the Dull people of the Jews under the condition of perfect obedience to the Moral Law together with the intolerable burdens of Legal rights and yoke of most straight Mosaical policy but covertly under the condition of repentance and faith in the future Messiah prefigured in the shadowes and types of Ceremonies that by this forme of Divine worship and policy a stiffe-necked people might partly be tamed and partly be brought to Christ that lay hid under those Ceremonies So that in short you see the Old Testament or the Old Covenant for by a Metonymie they are chiefly one and the same thing and the Apostle plainly so expresseth himself 2 Cor. 3.14 Untill this day remaineth the same vaile untaken away in the reading of the Old Testament which vaile is done away in Christ and this contains these three things 1. The old kind of doctrine which was openly and principally Legal covertly and lesse principally Evangelical 2. The old way of worship and Legal Priest-hood 3. That Mosaical policy which was tyed to one people * Paraeus This Covenant was made by God to Adam presently after the fall G n. 3.15 afterward to Abraham and his posterity Gen. 17.1 2 7 8. The symbole of this Covenant was circumcision from verse 10. to the 14. I forbear further particularising to whom it was often renewed and confirmed whereupon it is called the Covenants Rom. 9.4 Ephes 2.12 Now the New Covenant of Reconciliation to God by Christ exhibited in the flesh is the better Covenant The Gospel is the Table of the New Testament longè divinioâ— quam smaragdina Hermetis far beyond the Emerauld Table of Hermes which the Chymists vainly boast to yield the Philosophers stone to enrich all persons and the Panacea that cures all diseases here 's the elect and precious stone 1 Pet. 2.6 * Crocii Syntag. But I will come to particulars only premising this Caution Caution Let not any thing I shall say be interpreted as if I put an hostile contrariety between the Old Covenant and the New in spiritual practice they yield spiritual help to each other Justin Martyr saith that grace is not according to the Law nor against the Law but above the Law therefore they are not adversa but diversa the Gospel in Scripture is called the Law Isa 2.3 only 't is the Law of faith Rom. 3.27 and the Law of the Spirit Rom. 8.2 therefore when we advance the Gospel Rom. 3.31 do we then make voide the Law through faith God forbid yea we establish the Law Gal. 3.21 Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life vâ—rily righteousnesse should havâ— been by the law The believers in the Old Testament were saved by the free mercy of God in Christ Gerhar l. c. Heb. 9.15 He is the Mediator of the New Testament and by means of death for the Redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance And their Sacraments and ours Maccov l. c. sealed the same â—hing 1 Cor. 10.3 4. They did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of that spiritual Rock that followed them and that Rock was Christ. This premised I shall now shew you the excellency of the gospel-Gospel-Covenant 1. The gospel-Gospel-Covenant is a better Covenant than the Legal in respect of its Original and manner of patefaction 't is true they have both one principal efficient cause but the Law may in some sort be known by nature it was written in mans heart at the first and the character is not wholly worne out Rom. 2.15 The Gentiles shew the work of the Law written in their hearts but now the Gospel was immediately manifested from God to the Church alone Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him Mat. 16.16 17. And Simon Peter answered
conscience are constrained to repent of their miscarriage like Shimei his repentance for cursing David occasioned only by the change of Davids condition 2 Sam. 19.20 1 King 2.39 40. and crosse of his own expectation which yet at length leads him to sin against his soul and break his bounds unto his own ruine and like Judas in a dogged humour deploring his sin unto self-destruction many men turn out of sin because it turns Wife and children out of doors deprives them of expected preferment disposeth them into distresse and anguish of soul or body or both these men have no natural enmity to sinne but are like a Bowle turned out of its Biasse by some more than ordinary rub to their desires Give me leave to adde one more and that is the Quakers Repentance 7. False Repentance not fit to be mentioned nor worthy the least refutation it is so notoriously prophane and ridiculous were it not too much successeful in these sad times in which God hath given us up to a spirit of delusion so as that the most palpable of errours finde entertainment this is the Repentance whereby men following the pretended light within them are suddenly converted from extreame loosenesse to extreame strictnesse of behaviour it is to be wondred at to see what a sudden leap the lewdest men make by this rude spirit from the most horrid lewdnesse to the most strange solitary and self-affected way of behaviour these men we must not deny to be changed unlesse we will deny our senses nor own to be Gospel-penitents unlesse we deny our Religion and very reason for themselves professe it to be from no other principle than the light within thâ—m which they say also is common to all men and so is at the best but natural though in them plainly visible to be diaboli al whilst it carrieth not so far as the light of nature but is contrary to the dictates thereof in natural and civil society darkening nay declaiming against those very notes of distinction which God and nature hath in all Nations made between man and man being violent sudden and precipitate by some absession or enthusiastique impulse as from the Devil not by any moral swasion or intellectual conviction which is proper to a reasonable soule and therefore acts wilfully with rage and rabid expressions not able and so refusing to render a reason of their actions or perswasions but with obduracy persisting in their own self-affected profession without the least possibility of conviction or capacity of discourse reducing them into a direct Bedlam temper fit for nothing but Bedlam Discipline so that in the very forme thereof men of reason and the least measure of Religion must needs conclude their conversion Devilish not Divine yet in the effect of it their repentance must needs appear not to be true Gospel and saving repentance as being dissonant to the nature in the very formality thereof for however it turns them from sin yet not with due contrition and confession or on due conviction not from sin as sin they retain pride railing disrespect to men are void of natural affection despise dominion speak evil of dignities whilst they damne drunkennesse swearing and other the like abominations but it never turnes them unto God nay it keeps them at an equal nay a greater distance from God than from the Devil from heaven than hell whilst they deny civility and the common reverence children owe to Parents Servants to Masters and all Inferiours to Superiours decline God disown and declaime against holinesse praying hearing Sabbath and Sacraments are to them as the vices they do detest Gospel-Ministers and Ministrations are to them an abomination whilst they refuse to sweare they refuse to pray drunkennesse and devotion are equal in their account if with Jehu they drive furiously against Baal and Ahab yet they mind not to walk with God but follow the way of Jeroboam both for Rebellion towards men and confusion in the Church so that they appeare farre from Gospel-penitents I have done with the first general part considerable viz. the nature of repentance and shall now proceed to the second and that is The NECESSITY of Repentance Repentance in the very nature of it which hath been explained doth appeare useful and necessary It is not a thing base and vile to be despised neglected and contemned but admirably excellent and to be prized and pursued by every soul that is studious of true excellency for however proud men prophanely deem and damne it as a puling property and pusillanimous temper of spirit below a man on every ordinary action to sit drooping and pensive and not dare to do as nature dictates and good company requires yet the children of wisdome well pondering what hath already been spoken of it cannot but see it sparkle with such splendid notes as engage them to esteem it and employ themselves in it night and day making it their work and businesse saying as Tertullian Nulli rei natus nisi poenitentiae I am born for nothing but to repentance For from what hath already been spoken it is apparantly excellent in its First Nature being a remorse for guilt and return from sin which who even among the Heathen did not esteem remorse for guilt is the rejoycing of heaven returns are the delights of God in Luke 15.7 10. rhe teares of sinners is the wine of Angels saith Bernard Secondly Authour and Original a grace supernatural grows not in natures Garden cannot be acquired by the most accurate industry or endowments of nature it is from heaven by the immediate operation of the holy Spirit Christ himself is exalted to be a Prince and a Saviour to give repentance Shall divine works celestial influences lose their esteem Thirdly Ground and principle â—t flowes from faith and is the result of hope it is not the lamentation of despaire but complaint of candor and confidence affording comfort streami g with pleasure from the soule the priviledge of the Gospel and Covenant of grace it flowes from the fountaine of Divine favour 4. Concomitants Confession and Supplication accesse to God with assurance of acceptance Confession is the souls physick saith Nazianzen and Supplication is the Childs portion And indeed what is there in the Nature of Repentance which rendreth it not desirable by every gracious heart or good nature so that to men that seek excellent endowments and are for high and honourable atchievements I must say Repent Repenâ— This is Alexanders honour this is the only ornament of nature the way to highest preferment is to be humbled under the hand of God But not only is it in it self excellent and to be esteemed by such as can and do obtain it but also necessary not of indifferency but of absolute and indispensable necessity men may not choose whether or no they will repent but must do it with all care and diligence with all speed and alacrity and amongst the many Demonstrations which might be urged I
our selves from all filthinesse of flesh and spirit and perfect holinesse in the fear of God 2 Cor. 7.1 The whole work of the Gospel is to carry on and compleat Repentance this is the profit to be reaped by every Ordinance the Word preached perswades Repentance thâ— Sacraments received stir up and seal Repentance the communion of the Saints carrieth on the work of Repentance Exhorting one another daily lest any be hardened by the deceitfulness of sin Hebr. 3.13 The Gospel is the great Charter of our priviledges purchased by Jesus Christ and they all run into this Repentance this is the benefit by Christs death Resurrection and Ascension this is the fruit of the Spirit of Adoption Zech. 12.10 it is a Spirit of prayer and mourning over him whom we have pierced in brief Repentance is the contract of the Covenant of Grace the Law cannot give it and the light of nature cannot give it only the Gospel can effect it the Covenant of Grace confers on us an accesse to and communion with God as our God not as we are innocent for we are guilty of the breach of the first Covenant but as we are penitent sorrowful for and turned from the evil of our ways so that in this respect we must needs conclude Repentance is a grace of great necessity we reap no benefit enjoy no priviledge of the Gospel but by Repentance the mystery of Redemption Christs Incarnation Death Resurrection Ascension and Exaltation and all the Ministrations of the Gospel are in vain to the impenitent 3. Most pregnant Arguments perswading to Repentance are proposed in and by the Gospel this is light so powerfully convincing that all others which past before it is but darknesse in comparison of it whether it be the light of nature making known sin as it is specifical and particular contrary to certain standing dictates not in its contrariety to the image and holinesse of God and that without any clear and certain way of escape and Repentance or the light of the Law which layeth men under full plain and clear conviction even unto self-condemnation but coucheth the pardon and possiibility of Redemption under such dark figures and expressions that with much difficulty it may direct and provoke Repentance but in the Gospel the Sun of r ghteousnesse shines brightly unto conviction and self-condemnation nay unto speedy and chearful conversion There is no Argument in Nature or in the Law to enforce Repentance but it is urged in the Gospel I and much more doth Nature stir up Repentance by sins inconveniency to mans state or the Law by sins incongruity to the holy just and good command of God the Gospel doth the same nay and further addeth its inconsistency with that estate intâ— which we are resolved by the Redemption of Jesus Christ and so it presenteth us with two most pregnant Powerfully Convinc ng and Perswasive Arguments unto Repentance such which no Professed Religion in the World it self excepted doth propound and they are these 1. The death of Jesus Christ. 2. The day of Judgment The first Argument propounded in the Gospel to perswade Repentance is The death of the Lord Jesus Christ This is an Argument potent in operation to every true believer faith doth no sooner touch the hem of its garment but it cureth like the bones of Elisha quickens the dead man that is but let down into this Grave and pregnant in perswasion to every rational soul that is but candid and ingenuous It is storied of Antonius the Senator of Rome that he intending to provoke the people to râ—venge the death of Caesar slain at the Senate by Brutus and Cassius brought out his bloody Robe and cryed out Here is the bloody Robe of your Quondam Emperour Thus the Gospel presents to our faith a crucified Christ and slain Saviour slain for and by our sins that we may look on him whom we have piâ—rced and mourn over him that we may see him whom our lusts have slain and be revenged on them by Repentance The contemplations of a crucified Christ cannot but constrain Repentance Mount Calvary is a place of heart-melting to every ingenuous soul that makes it his walk for that it presents unto his observation a man nay more than a man a God under the most grievous sufferings not for his own but the sins of others exposed unto that sad estate not by any constraint or necessity but his own choice pity and compassion in whom we reads these three heart-moving Repentance-provoking considerations viz. 1. The great severity of offended justice and fury provoked by his iniquity Here he seeth the vilenesse of his sin and fiercenesse of Gods anger who would not nay in justice could not spare man without satisfaction he had said it and now seeth it executed In the day thou eatest thereof thou shalt dye the death Here is furious justice which falls fearfully on a Surety a Mediator and fierce fury that favours not a Son an only begott n Son Surely sin is hainous greatly provoking to God that his displeasure thus rageth It is sure a fearful thing to fall into the hands of the living God who makes the Son of his love thus roare out My God my God why hast thou forsaken me Oh Impiety horrid Impiety that cannot be expiated by any thing but the very heart-blood of God! O fury fearful fury that forsakes a Son only become a Surety for sinners what pensive thoughts must needs arise in the serious observer of this sad spectacle especially when he proceeds to the next consideration which is this 2. Great love and pity of a Saviour who willingly endureth these sad sufferings out of choice not constraint for the sins of others not of himself Oh unconceivable love ineffable pity that we sinned and he thus suffered he left glory to be exposed to shame he undertakes an Atonement and Reconciliation between God and man and endure h infinite fury to effect it no guile was ever found in his mouth whose soul undergoeth this grief the debt was ours and he payeth the utmost Mite for us All we went astray and on him was laid the punishment of us all Isa 53.3 4. he is wounded for our transgressions and bruised for our sins and that whil'st we were sinners that slighted and rejected him Greater love can no man shew than to dye for his friend but behold here is matchlesse love whil'st we were yet enemies Christ gave himself for us These Torments we must have endured to Eternity if they had not been inflicted on him 3. We here see the gracious acceptance we have with God the great liberty of accesse to God which is to us afforded the wrath of God thus poured forth on his Son is pacified towards sinners and the Covenant of Works being thus accomplished is abolished and man that was at distance from God draweth nigh unto him for this crucified Christ was thus lifted up that he might draw all men unto himself
His sin is entailed on all his seed 137 138. transmitted by imputation p. 139 and 140. made ours without any impeachment of Gods justice p. 141. by generation not imitation p. 142 143. hurt received by him must quicken the acceptance of the second Adam p. 145. his sin will not be our acquittance p. 148. Advantage great by systems and modules of Religion p. 16 17 18 19. Adoption its kinds p. 436. its name explained 437. Divine differs from humane Adoption p. 438. Adoption presupposeth Vocation Regeneration and Justification p. 438. it entitles to God Christ and Heaven ibid. Adoption the properties p. 439. and priviledges of it p. 440. Adoption is different from Regeneration yet not divided from it p. 446. Adoption an effect of faith p 469. Affections unruly cashier'd when we come to heaven p. 650. Angels their service to the Lord Jesus Christ p. 323 324. not confirmed not reconciled by Jesus Christ as Mediator p. 338 339. Antinomians refuted p. 423 424. Apparel of Saints in heaven p. 652. 653. Atheisme three sorts Vita pag. 51 52. Voto pag. 51 52. Judicio pag. 51 52. Assent to Gods being and bounty ground of Addresses to him p. 30. Assurance an effect of faith p. 472. B. Bars to communion with God three and how removed p. 272. Barring sinne imports punishment p. 346. Belief of Gods being the foundation of Religion p 30. fountain of obedience p. 54. Belief of Christ to be the Son of God is not easie p. 66. Believing sinner the subject of Gospel-repentance p. 489. Believers their dignity and duty pag. 433. Believers united to Christ. p. 278. Believers whom p. 379. Believers persons graces and duties relate to Christ. p. 395 396. Birth-right despised is dreadful p. 448. Blessedness of mans-natural rectitude p. 111. Blessed estate of the New Covenant p. 254 259. Blessed how said of the Saints p. 664 665. Bodies of Saints re-united to souls p. 657. Bodies of Saints and sinners differ at Resurrection p. 591 592. Body of man subject to Gods wrath p. 184. Body it s very self-same substance shall be raised p. 591 592 593. It s prime endowments at Resurrection p. 593 594. Bodily infirmities shaken off in heaven p. 651. Blood of sin to be shed for the blood of Christ p. 296. Bowing at the Name of Jesus what it means p. 321. by whom to be done p. 322 323. C. Cause encourageth to suffer p. 2 3. Captain encourageth contest ibid. Calling effectual p. 353. what it is and how wrought p. 357 358. Called who p. 359. few p. 360. by what ib. from what causes p. 361 362 363. by what means p. 365. to what end p. 366. when p. 367. Call is holy ib. heavenly p. 368. without noise p. 370. immutable p. 371. Care accompanieth true r pentance 541. Case of man fallen helpless by nature 207. Catechismes commended 21. Children of God by Regeneration and Adoption 435. Children of God their carriage directed 448 449 450. Christ is Lord how 330 331. a good Captaine 2 3. Christ is truly God 266 267. and truly man 268. God and man 269. Christ and promises not God the immediate object of saving faith 460. Christians changes three 557. Christian Religion reasonable 483. Come ye blessed what kinde of speech 666 667. Command to Adam and Covenant of works 122. Complaints against God charmed 267. Compassion to brethren sheweth a sense of our own natural weakness 215. Communion an evidence of union with Christ 385. Conditions in order to mans Redemption between God the Father and God the Son p. 222 223. Conquest of enemies an effect of Faith 470. Conscience proveth that there is a God 43 44. Conscience engendreth fear 46 47. Consent of Nations universal and perpetual proves that there is a God 48. Confession of sin a part of Repentance 509 510. How to be made 511 512 513 514. Conviction wherein it consists and how it acts 493 494. Contrition wherein it consists 496 497. Conversion its parts 502. Crown of Saints in heaven what 654. It s threefold wreath 655 656. Covenant what it means 123 124 235. Covenants in Scripture 235. Covenant Natural what it is 236. Legal what it is 237 238. Evangelical what it is 239. Covenant an act of condescention in God 130. Imports Gods promise and mans duty 239. Gods dealing with Adam in Paradise how and why called a Covenant 125. Covenant of Works wherein it consists p. 126 127. How and why given by Moses 128 129. Israel was not under it ibid. Men out of Christ yet under it 130. Covenant of Redemption what it is and between whom 216 217 218 219. It is to be particularly improved by Believers 230 231 232. It confirms the Covenant of Grace its blessings 228 229. Covenant what 233. Gospel Covenant the best of Covenants 235 239. Covenant of Works and Grace are to be differenced by men 131. Covenant of Redemption different from Covenant of Grace 218. Creation the work of God 31. Man created holy and mutable 105. Creatures execute Gods wrath on man 189. Themselves liable to Gods wrath 190. Creeds Apostles Athanasii Nicene c. justified 20. Curse of the Law due to man by nature 181. Cure of faln man Omnipotent 208. D Death of Christ its kinde manner and grounds p. 283. The Reasons thereof 290 291 292. Death of Christ a sacrifice and only so possible 342. Deserving cause of Christ his death 345. Death of Christ was in our place and stead 347. Diligence in duty and readinesse to dye for Christ but a reasonable recompence for his death for us 297 299. Christ dyed willingly obediently and humbly 287 288 289. Death of Christ a pregnant Argument to Repentance 528 529 530. Death destroyed by the death of Christ 303. Desire accompanieth Repentance 544. Dependence on God the duty of such as believe God is 60 61. Divel an enemy to Faith 481. Divels subject to Jesus Christ 326 327. Divel limited by Christ 328. Doctrine of Trinity to be prized 82. Dominion of Saints 442. E Elect dead in sin before called and poor in the world p. 359. Entrance of sin into the world what and how 136. Enemies of man foiled by the death of Christ 301. Entertainment of Christ 434. Epistle to the Romans a Module of Religion 8. to the Hebrews 9. to Galathians ibid. Ephesians 10. Timothy and Titus ibid. Errors are obviated by a Module of Religion 12 14. Errors about Repentance 55. Error in fundamentals inconsistent with Faith 480. Morning Exercise when it begun and how profitable it hath been 23 24. Duties towards it 25. Extremity of hell torments by their inflammation fire and preparation and association with Divels 628 629 630 631. Eternity the property of hell torments 632 633. Evidences of eternal life laid down in a Module 15. Exaltation of Christ opposed to his Humiliation 306 307. It s priority to his humiliation as a merit or meer antecedent discussed 308 309. it was exceeding high 311. Exaltation of Christ by three
of since the Gospel was restored and all other helps both in publick and private should be cut off which God forbid yet this one Book next to your Bible would be a stock of Divinity which might furnish you with the knowledge of the Essentials of Religion and be like Manna to you in the Wildernesse till you come to Canaan To that end therefore that which I would with greatest seriousnesse urge upon you is to get the substance and power of the truths contained in them into your hearts and so to inculcate them especially the general heads of them upon your children and servants that they may be trained up in the knowledge of these vital principles which are of such use for the begetting and increasing of the life and power of godlinesse It will be sad if what was chiefly intended for your use should finde least fruit amongst you and that which is a common good should be not a Monument only but the aggravation of your unfruitfulnesse But I hope better things of you my dearly Beloved and things which accompany salvation though I thus speak The good Lord who hath put this price into your hand give you an heart to prize it and to improve it that you may not receive this grace of God in vain In this hope I commend you to God and to the Word of his grace which is able to build you up and to give you an inheritance among all them which are sanctified I am Yours in the service of the Gospel THOMAS CASE The Preface to the Reader NOt to increase the number of Books already grown into a burden and more apt to distract minds with their variety than to edifie them with their Contents but for a publick testimony to the truth of the Gospel and to inform the ignorant doth this Piece crowd into the World Had many of the Brethren adhered to their own private inclination and first aime in this work these Sermons had only been published by word of mouth to the Auditory that then attended on them To write to the World is apprehended by them as a thing very distinct from preaching to a company of a few broken-hearted Christians who were willing to take this help along with them in their way to heaven and to need more exactnesse of care and preparation But upon the strong importunity of the Auditors some of them persons of great worth and honour carrying with it the face of a Call from God as valid as that which first invited them to the work they were contented against their own private inclination to yield to this way of publication for the profit of others but with these CAUTIONS First That it be signified that it was not intended to make up a Map or Compleat Body of Divine Truths but only to handle some more necessary points till Providence shall give opportunity to consider the rest Secondly That it was not designed to discusse these points in a Polemical but positive way and sutable to a popular Auditory Thirdly That it be understood that the Brethren that preached were not acquainted with one anothers studies but did every one expresse his own sense in the point recommended to him Fourthly That this be not interpreted to be the work of the whole Body of the London-Ministers but of some of them which they represent with the more tenderness Partly that the other very Reverend Brethren who were not employed in this Turn and Course of the Morning Exercise may not be charged with their weaknesses Partly because they have not without some regret observed that the larger English Annotations in which but some few only of the late Assembly together with some others had an hand are generally ascribed to the whole Assembly and usually carry the name of the Assemblies Annotations as if done by the joynt advice of that grave and learned convention Fifthly That since the preaching of these Sermons there hath been no general review but every one took care of transcribing his own Discourse and sending me the Copy accordingly I sent it to the Presse Sixthly That if any of these points seem not to be discussed according to the full latitude and worthiness of the subject it be remembred that each Exercise was to be punctually confined within the straits of an houre in which time there was no room for larger excursions Under the severity of these terms my Brethren have consented that I should if I saw fit expose their labours to publick view which I do with all chearfulnesse Partly that the world may be conscious to our Unity soundnesse in the faith and sobriety af judgement And partly expecting from thence I will say it notwithstanding the restraints their modesty hath laid upon me no small increase and return of fruit The Lord by his good Spirit guide you into all truth Yours in our Lord Jesus THOMAS CASE The particular heads in Divinity discussed in these several Sermons are these SErm I. Introduct Methodical systems of the special points of Christian Religion useful and profitable for Ministers and people Page 1. Serm. II. That there is a God p. 29. Serm. III. The Trinity proved by Scripture p. 65. Serm. IV. The Divine Authority of the Scriptures p. 85. Serm. V. Man created in an holy but mutable state p. 105. Serm. VI. The Covenant of Works p. 120. Serm. VII The fall of man or peccatum originale originans p. 134. Serm. VIII Original sin inhering or peccatum originale originatum p. 149. Serm. IX The misery of mans estate by nature p. 173. Serm. X. Mans impotency to help himself out of misery p. 202. Serm. XI The Covenant of Redemption p. 216. Serm. XII The Covenant of Grace p. 233. Serm. XIII The Mediator of the Covenant described in his Person Natures and Offices p. 261. Serm. XIV Christs Humiliation p. 258. alias 278. Serm. XV. Christs state of Exaltation p. 305. Serm. XVI The Satisfaction of Christ p. 337. Serm. XVII Of Effectual Calling p. 353. Serm. XVIII The true Believers union with Christ p. 377. Serm. XIX The nature of Justification p. 403. Serm. XX. The Believers Dignity and Duty or High Birth and Honourable Employment p. 433. Serm. XXI Saving Faith p. 455. Serm. XXII Repentance not to be repented p. 485. Serm. XXIII Of Holinesse its nature and necessity p. 554. Serm. XXIV Of the Resurrection p. 577. Serm. XXV The Day of Judgement asserted p. 605. Serm. XXVI Of Hell p. 621. Serm. XXVII Of Heaven p. 647. Serm. XXVIII The Conclusion p. 677. The INTRODUCTION 2 TIM 1.13 Hold fast the forme of sound words which thou hast heard of me in faith and love which is in Christ Jesus IT was the Character which our Lord gave of Iohn the Baptist He was a burning and a shining light Such should every Minister of the Gospel be shining with light and burning with zeal Joh. 5.25 he should have an head full of truth that he may disseminate and scatter beams of
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
Demon. 1 1. Ratione faederis by the reason of the Covenant of Works which God made with Adam we were in him all of us legally when God first made a Covenant with man it was not with Adam ratione individui as an individual person sed ratione â—aturae as he bore our nature with him as the representative of man-kind God makes his Covenant with Christ as Head and Mediatour of his Church with Abraham as the father of the faithful with Adam as the stock of man-kind Isa 53.11 Psal 40.8 we were in him parties in the Covenant and had interest in the mercy which should accompany the keeping of it and were liable to the curse which should follow the breach of it Now Adam violating the Covenant the guilt of that violation descends upon all his posterity Rom. 5.19 Constituti sunt peccatores 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chry. they were constituted sinners It is to be noted that God never makes a Covenant with a single person personally and individually that all others are unconcerned in it but with whomsoever God enters into Covenant that person is a representative of others and is to be looked upon as a publick person otherwise God should make as many Covenants as there are persons which is the greatest absurdity to assert and so in Covenanting with Adam he looked on him as the stock and root of mankind Arg. 2 2. Ratione Collationis The Apostle in two places makes a remarkable comparison between Adam and Christ the first and second Adam comparing the good of the last with the evil of the first the grace of the one with the sin of the other the life conveyed by the one with the death transmitted by the other Rom. 5.12 c. 1 Cor. 15.45 c. Now the righteousnesse of Christ redounds to believers to justification so the sin of Adam redounds to his posterity to condemnation by Adam we are cast by Christ we are cleared by Adam guilty by Christ innocent the comparison would else be wholly insignificant as by Christ we are made really righteous so by Adam we are made really sinners we are Princes in Christ Prisoners in Adam Crowned in Christ cursed in Adam this is is one great drift of the comparison Particle 2 2. The sin of Adam is derived to us not only by way of imputation but by way of inhaesion we receive from offending Adam Adamus genus nostrum tabificavit Aug. vitiositatem libidinem morbidum affectum a vitiosity lusting and a contagious distemper we receive not only a defect of holiness but deordination pravity evil disposition propension to mischief Ephes 4.22 John 3.6 Jam. 3.15 Col. 3.5 aversion to all good this sometimes the Scripture calls the Old man the flesh divelish wisdome the hell that sets the whole course of nature on fire earthly members And that Adams sin is propagated to us by way of inhaesion is likewise demonstrable by a double evidence Arg. 1 1. From the confession of some of the best of Gods Saints Psal 51.5 The soul of David was no sooner united to his body than sin was united to both he had not only a Crown of gold but grace he was not only a King after mans desire but a Saint after Gods heart 1 Sam. 13.24 yet this sinful leprosie he drew from Adam this Original staine clave to him he was a sinner in the womb though a Prince in the Throne and a Saint in the Sanctuary And so Paul that excellent Apostle how doth he moan this inward spot which he drew from Adam how doth he complain of indwelling sin Rom. 7.17 of an evil within him verse 19. of a law of his members verse 23. These groans of such eminent Saints are too pregnant an argument that the sin of Adam transmitted to us doth not only cast guilt on our persons but filth on our natures lay a charge to us but throw a stain upon us Arg. 2 2. As Christ doth not only vouchsafe believers imputed but infused righteousnesse the merit of his obedience but the graces of his Spirit to justifie but to renew and sanctifie us 1 Cor. 1.30 so the first Adam not only conveighs guilt to condemn but filth to defile us else the work of sanctification would be wholly unnecessary and the comparison between the first and second Adam would be maimed and imperfect Christ makes us heavenly as well as pronounceth us heavenly and Adam makes us earthly as well as leaves us to the punishment of those that are so The full comparison between the first and second Adam speaks this clearly Adam had sin to defile Rev. 1.5 Christus valnera sanarit quae Adamus portavit Cypr. and therefore Christ had blood to wash Here may that observable passage of Austin come in Vidi ego zelantem puerum c. I have seen saith Augustin a child with his eye full of envy venting his malice c. Whence comes this incurvation and waywardness of nature but from Adam happily the parents of this child were true and eminent believers so that there must be a tabes a disaffectednesse transmitted from Adam to his posterity against the opinion of Peter Lumbard and the Schoolmen 2. The second thing to be opened for the dispatching of the doctrinal part of the Text it is this To vindicate the righteousnesse of God in this transmission and conveyance And the justice of God is most glorious in this propagation of Adams sinne and this may be cleared in a double Demonstration Demon. 1 Adams sin is ours as well as his as a Learned man most elegantly Si quis peste laborans alios inficiat hi moriuntur Pet. Martyr dicitur illorum quisque non alienâ sed sua peste mortuus esse Now there is a double Argument to prove Adâ—ms sin ours 1. Else God did punish us for anothers sin that fault which is not our own which is against divine justice God doth not usually strike the son for the fathers crime and make the son feel the bruise of the fathers fall that the father should merit the stroak and the posterity feel it this is against his own protestation Ezek. 18.2 2. The Antithesis between Christ and Adam would not hold if Adams was not to be reputed ours for as the righteousnesse of Christ ita communicatur membris ut quisque fidelis dicere possit illam esse suam c. as Bucan well observes is so communicated to us that every believer may say This righteousnesse is mine so the iniquity of Adam is so communicated to all his posterity that every child of Adam may sadly say This iniquity is mine and I am righteously punished for it And now therefore I say if Adams sin be ours in the guilt and stain of it let us acknowledge Gods justice in the transmission of it Demon. 2 2. Had Adam stood we expected the entaile of perfection and happinesse that the Crown should have descended to us as his issue
with the strong because he had poured out his soule unto death c. This very briefly to clear up the Coherence of the words I pass over the various readings of them and also what might be spoke for the explication of them that will come in afterwards because I hasten to that which is my businesse this morning namely the opening of the Covenant of Redemption You have heard of the misery of man by Nature of the inability of man to help himself in this lost condition c. I am now to speak something to his recovery or restauration or rather to that which indeed is the foundation of his recovery and that is the Covenant here called The Covenant of Redemption By which Covenant I mean that faederal transaction that was betwixt God the Father and the Son from everlasting about the Redemption of lost and fallen man Understand me here aright I am not to speak to the Covenant of grace but to the Covenant of Redemption We make a difference betwixt these two 'T is true the Covenant of Redemption is a Covenant of grace but 't is not strictly and properly that Covenant of grace which the Scripture holds out in opposition to the Covenant of works but rather the means to it or foundation of it Amongst other things wherein these two Covenants do differ this is one they differ in the faederati for in the Covenant of Redemption the faederati are God and Christ but in the Covenant of grace the confederates are God and Believers I lay down this as my judgement with much submission because I know herein I differ from some of great repute Masculus c. Dr. Preston Mr. Rutherford Assemblyes greater Catech. whom I very much honour in the Lord. The Lord Jesus I grant is the very kernel and marrow of the Covenant of grace the Mediator of this better Covenant Heb. 12.24 the surety of this Covenant Heb. 7.22 the Testator of this Covenant Hebr. 9.16 17. The Messenger of this Covenant Mal. 3.1 All this is very clear all that I say is this that Christ is not the perâ—ona foederata but believers The Covenant of Grace was not made with God and Christ as a common head but 't is made with God and believers and therefore whereas the promise is said to be made to the seed and that seed is Christ Gal. 3.16 you are to take Christ there not personally but mystically as you have it taken 1 Cor. 12.12 So also is Christ I only say this to clear up my way Bulkely on the Cov. pag. 28 c. Blâ—ke on the Cov. ch 6. p. 24. Baxter his Append to his Aphor p. 35 c. and therefore shall not lay down any Arguments for the confirmation of this opinion he that desires satisfaction in th is point let him peruse the Authours cited in the Margent To the Businesse in hand The Covenant of Redemption I say is that foederal transaction or mutual stipulation that was betwixt God and Christ in the great work of mans Redemption I call it a foederal transaction or mutual stipulation because therein lies the nature of a Covenant 't is as Civilians define it a mutual stipulation or agreement betwixt Party and Party upon such and such Termes with Reciprocal Obligations each of the other That the businesse of Mans Redemption was transacted betwixt the Father and the Son is very clear Zech. 6.13 The Counsel of peace shall be betwixt them both the Counsel of Reconciliation How man that is now an enemy to God may be reconciled to God and God to him for whatever the Socinians say the Reconciliation is not only on the sinners part but on Gods also this Counsel or Consultation shall be betwixt them both that is Father and Son I know some interpret it of Christs offices the Priestly and the Kingly office of Christ both conspire to make peace betwixt God and man but I rather take it in the other sense That this transaction betwixt these two glorious persons was also foederal or in the way of a Covenant and that too from everlasting is to me a very great truth though I am not ignorant that some learned men are not so well satisfied about it For the Explication and Confirmation of this great mystery I will lay down these seven Propositions Prop. 1 The first is this God the Father in ordâ—r to mans Redemption stands upon Satisfaction the sinner shall be justified but first God will be satisfied Man is now fallen from that happy state wherein at first God made him and by this fall he hath offered an affront to God and wronged God so far forth as he was capable of such a thing in this case therefore God will have satisfaction in the Reparation of his Honour in the Manifestation of his Truth in the Vindication of his Holinâ—sse and Justice 'T is true He being the Personal laesa he might freely have remitted the offence and done what he pleased but supposito decreto some go higher even to Gods nature which necessarily puts him upon the punishment of sin I say supposing Gods decree he having decreed thus and thus and also threatned thus and thus he will have satisfaction and therefore though he doth in Election give such and such freely unto Christ yet for the carrying on and execution of his purpose herein he stands upon terms for the satisfying of his justice which Attribute God will advance as well as his Mercy for all are alike dear to God he will have an offering for sin in an expiatory and propiatory way a price and ransome shall be paid him down Isa 33.10 â— Tim. 2.6 or the Captive shall never be released And in order unto this or for the manifestation of this you do not only read in Scripture of Election as to believers but also as to Christ whom God calls his Elect Isa 42.1 The Father chooses him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sets forth or â—ore-ordains him as 't is Rom. 3.25 To make satisfaction without which fallen man shall not be taken into his favour again who shall be redeemed and justified but in such a way that God may declare his righteousnesse The Apostle doubles his Expression as to this To declare his righteousnesse for the remission of sins To declare I say his righteousnesse that he might be just and the justifier of hâ—m which belâ—eveth in Jesus Rom. 3.25 26. You will have this great truth more fully insisted upon by another in the carrying on of this exercise I will here say no more to it Prop. 2 Secondly The Father you see demands satisfaction well To this he annexes many excellent great and preciâ—us promises that if Christ would engage in this work and undertake thus to satisfie for he alone could do it he would do thus and thus for him as that he would fit him for the work own him and strengthen him in the work succeed and prosper him in the work and then
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
must be plain with you I beseech you consider how Jews and Pagans and Divels will rise up in judgment against you 1. The Jew may say I had a Legal yoke upon me which neither I nor my Fathers were able to bear Christ invited me only into his Garden of Nuts where I might sooner break my teeth with the hard Shell of Ceremonies than get to the little more than bitter Kenel of Gospel promises you have those promises in abundance with more ease Cant. 6.11 q. d. Their Nuts were ripe but their Pomegranates full of sweet Kernels of Gospel-grace were not then budded The Jew may complain that in the best of their Sacrifices the smoak fill'd their Temple smoak only to provoke them to weep for a clearer manifestation 2 Cor. 3.14 Those of the Jews that were most enraged against Christ yet had they known him they would not have crucified the Lord of glory 1 Cor. 2.8 The Jew may say Though we could but groap after Christ your eyes are dazled with his glory We had but the Old Edition of the Covenant of Grace in a Character very darkly intelligible you have the Last Edition with a Commentary of our Reâ—ection and the Worlds Recep ion and the Spirits Effusion you have all that heart can wish Oh had we but one of your days of the Son of man we would not have sinned against so great salvation Sirs what do you think your consciences will be forced to reply O true true must the Gospel-sinner say I have known own'd and professed Christ and have been angry with Ministers and Friends when they did but question my being in Covenant but I have not in any measure walked worthy of the Gospel But I passe by the Jew let 's hear what the Pagan hath to say against you 2. I perish Eternally may the poor Pagan say without all possibility of Reconciliation and have only sinned against the Covenant of Works having never heard of a Gospel-Covenant nor of Reconciliation by a Mediatour Alas should I have improved my Naturals to the highest Reconciliation by Christ could never have entred into my head Oh had I heard but one Sermon had Christ but once broke in upon my soul to convince me of my undone condition and to have shewen a righteousnesse unto me but woe is me I never had so much as one offer of Grace But so have I must you say that refuse the Gospel I have or might have heard thousands of Sermons I could scarce escape hearing one or other shewing me the danger of my sin and my necessity of Christ but notwithstanding all I heard I wilfully resolved I would have nothing to do with him I could not indure to hear strictnesse prest upon me it was all the hell I had upon earth that I could not sin in quiet 3. Nay may the Divel himself say 't is true I was ever since my fall maliciously set against God But alas so soon as ever I first sinned God kick't me out of heaven and told me he would never have mercy on me And ' though I liv'd in the time of all manner of gracious Dispensations I saw Sacrifices offered and Christ in the flesh and the Gospel preached yet how could this choose but enrage me the more to have God as it were say Look here Satan I have provided a remedy for sin but none for thine this set me upon revenge against God so far as I could reach him But alas alas had God ever entred into any Covenant with me at all had God put me upon any terms though never so hard for the obtaining of mercy had Christ been but once offered to me what do you think would I have done would I have hearkened to any thing you could say to Refuse Christ and Salvation Could you or all the Angels in heaven have kept me from minding Christ But Woe to me may the Gospel-sinner say I have as good a Remnant of the Covenant of Works in my nature as the Pagans have I have all the discoveries of God in the Legal Covenant that the Jews ever had I am under a Better Dispensation than the Divels were under before their Fall The Gospel of Grace is urged upon me And therefore O poor Jew whatever may be said against thy breach of Covenant there 's a thousand fold more to be said against mine O poor Pagan whatever is to be said against thy breach of Covenant there 's ten thousand fold more against mine O wretched Divels whatever may be said against your sinnes there 's infinitely more to be said against mine I am the most Foolish Mad Wilful Rebel that ever waged war with the grace of God Sirs Is all this nothing to you Can you hear these things quietly I know you dare not think them over again and sin at the same rate as before if you think your souls any thing worth or heaven and glory any thing worth now offer up your selves to Christ in the Gospel-Covenant Thus much for the first Inference That their estate is dreadful that are not in the Gospel-Covenant The second Inference is this That their estate is comfortable that are in the Gospel-Covenant I will only instance in two things 1. The weakest and poorest faith and service is accepted through Christ in the Gospel-Covenant The Covenant of Grace is made to poor weak sinful fraile man through a Mediator God doth not expect that we should be perfect here Poor Christians have more ado to pardon themselves than to have God to pardon them They quarrel more with themselves for want of holinesse than God quarrels with them for it Beloved here are some comfortable Riddles of Grace for you to resolve The Covenant is meerly of Grace Grace runs through all the veins and arteries of it all the life blood and spirit of the Covenant are Grace Grace through Jesus Christ. And yet Beloved though it be wholly of Grace it is of Debt by being a Covenant God is pleased to enter into Bond to make good his Deed of Gift What God doth for the heires of promise it is no more than what is debt to Christ and what through him he is graciously engaged for us O the comfort of being in Covenant with God! you will say so indeed if you adde 2. This Gospel-Covenant is so made that it can never be disanul'd Alas we do not know where nor how to make a Covenant sure in the world he that is my friend to day may be my enemy to morrow his Bond may be good to day and may be to morrow insoluble There are ways more than we know of to evade the strictest Covenant to disanull the strongest Oath but now God hath sworn by himself Hebr. 6.13 that he will certainly blesse those whom he takes into Covenant with him God hath sworn by his holinesse Psal 89.34 35. As if he should say Let me not be accounted a holy God if I break Covenant with any of my people Nay he
swears by his life Isa 49.18 18. The Prophet speaks there of Sion as of a Mother-City and of multitudes that should be brought home to her by the Ministry of the Gospel and that they shall be as Jewels and Ornaments matter of much honour to her by their e dowments with spiritual graces Thus Gospel-Covenanters shall be qualified But you will presently say there is no danger of Gods breaking Covenant all the danger is on our part but Christians there is not so much danger on our part as many fear it is not every sin that presently breaks the Covenant a wife may be foolish and passionate yet the marriage is not thereby broken And when we do slip into Covenant-breaches Christ is ready to pardon us and the Spirit of Christ ready to piece up our breaches Provided that we do but make conscience in the whole course of our lives to keep Covenant with God Christians I hope by all that hath been spoken you will be perswaded to enter into Covenant and to keep Covenant with God if so I have my End and so hath my Sermon THE Mediatour OF THE COVENANT Described in his Person Natures and Offices 1 Tim. 2.5 And one Mediator between God and men the Man Christ Jesus COmmunion with God is our only happinesse 't is the very heaven of heaven and 't is the beginning of heaven here on earth The only foundation of this communion is the Covenant of Grace and 't is the great excellency of this Covenant of Grace that 't is Established in such a Mediator even Jesus Christ And one Mediator between c. This Epistle as ot the substance and main design of it is a short directory unto Timothy how he might faithfully discharge that great Office to which the Lord had called him in the Church of Ephesus In the first Chapter he instructs him concerning the doctrine he should Preach In this Chapter concerning the persons for whom he should pray 1. More generally For all men ver 1. i. e. men of all ranks conditions and Nations in the world 2. Particularly and especially for Magistrates ver 2. The Magistrates of those times were not only Pagans but Persecutors Diversus orandi modus ac scopus in diversis hominum generibus accurate observetur Non enim quidvis pro quovis orandum est quia sic precatio nostra divinae voluntati repugnaret Conrad Voâ—st in loc strangers to Christ themselves and enemies to every thing of Christ in others yet pray for them There are indeed some persons whom Christ leaves out of his prayers Joh. 17.9 and would have us leave oâ—t of ours 1 John 5.16 But yet thus far we may and ought to pray for all men the worst of men that the Lord would either make them truly good or else restrain them from doing evil that he would either shew mercy to them in their own soules or else keep them from being instruments of mischief unto others That under them you may lead a quiet and peaceable life in all Godlinesse and Honesty The encouragements unto prayer in this extent are Non omnes sine discrimine sed ex omnibus ordinibus Parae in loc 1. The good will of God to all men ver 4. i. e. men of all ranks and degrees for though God by his preceptive Will commands every individual man in the world to mind his salvation Acts 17.30 and by his approving Will delights in saving lost creatures nay though he vouchsafe to all men so much grace as will leave them inexcusable in their neglect of salvation yet can we not from hence stretch the grace of God into that unlimited and boundlesse universality as the Pelagians do from this Scripture for did God peremptorily and determinately Will the salvation of every particular person in the world mans stubbornnesse could not be too strong for God nor could our impotency resist his Omnipotent Will 2. The Mediation of Christ which lies open to all men to make use of as God is not the God of Jews only but of the Gentiles also Rom. 3.29 30. so is Christ a Mediator for all And one Mediator c. In the words 1. The only way of friendly intercourse between God and man 't is through a Mediator 2. The only Mediator between God and man one Mediator the Man Christ Jesus 1. The only way of friendly intercrouse between God and man 't is through a Mediator that 's implyed Burgesse Vindic. Leg. pag. 133.134 135. Whether man in the state of innocency needed a Mediator is disputed among persons learned and sober but in his lapsed state this need is acknowledged by all God cannot now look upon men out of a Mediator but as Rebels Traytours as fit objects for his Vindictive wrath Nor can men now look up to God but as a provoked Majesty an angry Judge a consuming fire And therefore were not it for a Mediator i. e. a middle person interposing between God and us who are at variance to procure reconciliation and friendship as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports we could not but so dread the presence of this God that like our first Parents in that dark interval 'twixt their sinning and the succour of that promise Gen. 3.15 we should have endeavoured to hide our selves what we could from the presence of the Lord. Gen. 2.8 2. The only Mediator between God and men One Mediator i. e. but one Papists acknowledge one Mediator of reconciliation but contend for many of intercession But as God in the former part of this verse is said to be one God by way of exclusion of all others so is Christ said here to be one Mediator i. e. but one This Mediator is here described partly by His Nature The man His Names Christ Jesus 1. His Nature the man i. e. that eminent man so some Singularis ille homo Vorst Paraphr in loc qâ—i factus est homo Versio Aethiop he that was made man so others Object But why is this Mediator mentioned in this Nature only Answ 1. Negatively Not by wâ—y of diminution as if he were not God as well as man as the Arrians argue from this Scripture nor as if the execution of his Mediatorship were either only In Christo non solus Deus est Mâ—diator nâ—c solus homo sed Deus-homo or chiefly in his humane Nature as some of the Papists affirme though others of them deny as Cornel. A Lap. in loc asserting Christs Mediatorship secundum utramque naturam according to both Natures 2. Positively to prove that Jesus Christ was the true Messiah whom the Prophets foretold the Fathers expected and who had in that Nature been so frequently promised as in the first Gospel that ever was preached Gen. 3.15 he is promised as the seed of the Woman Besides the Apostle mentions Christ in this Nature only as an encouragement to that duty of Prayer he had before perswaded to the like purpose he is mention'd
that it shall not go well with the wicked this day of judgement is the day of recompence to the righteous wherein it shall be made manifest it is not in vaine to serve God or walk mournfully before him the iniquities of the penitent shall not be found when sought for but appear blotted out of Gods remembrance for that if there be in the soul any sence of sin and fear of judgment this is one eminently forcible argument to perswade repentance shall men continue in sin which shall erelong be laid open to their shame or pursue the pleasures which shall shortly end in perplexities and not rather judge themselves that they may not be judged by the Lord Thus then the Gospel doth by plain and powerful arguments call unto repentance and witnesse its necessity But yet again The most powerful helps conducing to Repentance are afforded by the Gospel and thereby it calls most loudly to Repentance leaving us altogether without excuse and sealing us under inevitable condemnation in case we do not repent the Gospel affords the fulnesse of knowledge for the enforcement of Repentance ignorance and unbelief those bars and locks of impenitency are broken open the Gospel opens the blinde eyes and turnes us from darkness to light makes all men from the least to the greatest to know the God that is offended to be a God of jealousie that will not endure iniquity he is a consuming fire to the hypocrite in Zion The Law that is violated is just holy and good the guilt contracted is so contrary and provoking to justice that in it there is no possibility of approach to God that therefore Christ is exalted a Prince and a Saviour to give Repentance before Remission of sin Repentance is a free gift conferred by the Covenant of grace signified and sealed in Baptism Christ Jesus the Donor we need but ask and have the death of Jesus the efficient cause of Repentance it is wrought by union with the same so that the Gospel makes us to see the necessity nature next way method and order of repentance we cannot now plead we knew not what it was to repent where or how to gain repentance or that there was so great a need of it The Gospel helps us to the Spirit that worketh Repentance The Ministry of the Gospel is the Ministry of the Spirit this awakeneth the most sleepy conscience and shaketh the most rocky heart this makes Herod heare John gladly and the Jews to rejoyce in his light this makes Foelix himself to tremble and Simon Magus to fall down like lighâ—ening none can continue impenitent under the Gospel but by quenching the Spirit grieving the Spirit nay with rage resisting the Spirit and counting themselves unworthy of salvation The great work of the Gospel is to send forth the Spirit to convince the world of sin Act. 13.46 7 51. righteousnesse and judgement and the Spirit by the Gospel works conviction unto very opposition with rage and violence and malicious attempts to extinguish its light and destroy the Ministers that publish it if it do not convince unto conversion and repentance hence the sin unpardonable constituted say some but I am sure compleated by impenitency is called blasphemy against the Spirit for and by reason of its spite and rage against the Gospel We see then that the Gospel teacheth repentance as its maine doctrine offereth repentance as its prime priviledge urgeth repentance as its chief duty and enforceth repentance as its only end and so loudly calleth unto repentance that we are bound to the obedience of the Gospel as the last of Divine instructions and after which we must expect no direction to our happinesse but this must stand as the high aggravation of impenitency as a sin against the humiliation and exaltation of Jesus Christ the death sufferings resurrection of the Son of God the Covenant and Spirit of grace Repentance is absoultely and indispensably necessary So that in order to the antiâ—ipation of divine fury and answer of the call of the Gospel we see the necessity of repentance And this is the second general Head propounded which give me leave to dismisse with a brief but plaine rebuke and blame unto the sinful demeanour and carriage of men in the world demonstrating an insensibility of this indispensable necessity of Repentance and it consists in two things viz. the Contempt Of Repentance Neglect Of Repentance 1. Note of insensibility of repentance The sinful carriage of men evidencing their insensibility of its necessity is the contempt of Repentance whereby men scoffe at repentance despising all calls thereunto scorning it as a base and contemptible melancholy humour below the spirit of men they live like men in Covenant with hell and at an agreement with the grave who need no repentance and therefore make their hearts hard and necks stiffe become obdurate and rebellions to all calls to repentance approve themselves a scornful people nay scoffers at the Doctrine of the Gospel and day of judgement which calls them to Repentance In the haughtinesse of their spirits they 1. Disesteem the mercies and common providences of God which should lead them to repentance They say not in their hearts Let us feare the Lord our God that giveth rain both the former and latter in its season and that reserveth to us the appointed weeks of the Harvest Jer. 5.24 but despise the patience and long-sufferance of God which should lead them to repentance 2. Decline nay despise the Word of God when preaching repentance they will not hearken to the sound of the Trumpet Jer. 6.17 have line upon line yet will not heare Isa 28.13 Nay pull away the shoulder and stop their eare lest they should hear Zech. 7.11 3. Disregard the judgements of God denounced or inflicted upon others for their warning all that God doth to treacherous Israel never affects or frightens treacherous Judah to make her return Jer. 3.10 The falling of the Tower of Siloa and Pilates mingling the blood of men with Sacrifices may occasion censorious thoughts Luk. 13.1 2 3 4 5. these were worse sinners than others but never any serious reflections that unlesse we repent we must all likewise perish Obdurate children never relent at their Brethrens correction nay when threatened themselves they blesse themselves in their heart and say We shall see no evil though we go on to adde drunkennesse to thirst Deut. 29.19 By their stubbornnesse they tire and stay Gods correcting hand with a Why should you be smitten any more you revolt still more and more Isa 1.5 4. Are desperate and daring in their impiety sinning with an high hand and brazen face with utmost resolution Come say they we will fetch wine and fill our selves with strong drink and to morrow shall be as this day and more abundant Isa 56.12 are not ashamed when they commit abomination nor can they blush Jer. 6.15 they sin as Sodome not so much as seeking to hide their iniquity Isa
but our day of nature may out-date our day of grace yet of this we have no assurance but if so it do it were better the day of our being had never been for the opportunity lost we are lost for ever whilst we enjoy the Word and motions of the Spirit we have hope but if ever these cease we are undone Let us startle our souls with these sad thoughts This may be the last day or hour of my life but if not the last day and houre of grace would we hear every Sermon as the last it would rouze our souls to repentance Sixthly Seriously expâ—ct approaching judgement it is an Argument to repentance 6. Help to repentance and very perswasive thereunto as you have before heard the thoughts of the last judgement will cool the courage of the prophanest sinner when he seeth the day approach in which his secrâ—t sins must be laid open a severe sentence cannot be respited or suspended for the least moment but must be executed with speed certainty and severity the Judge is just and will then be inexorable All the shelâ—ers of his power might policies riches honours by which he staved off reproâ—f will now bâ— scattered a d fame vain and bootlesse the Judge is no respector of person a day stored with indignation which will not be mitigated but be poured out in full vials can the heart but tremble that is the subject of these thoughts They that sin with boldnesse set the day of judgement at a distance from their soul but if we will provoke repentance think with Jerom you alwayes hear the Trumpet of the last day sounding in your ears Arise ye dead and come to judgement Excellent was the stratagem to stir up repentance whâ—ch is storied of a Christian King of Hungary who being on a time sad and pensive his brother a jolly Courtier would needs know the cause of his sadnesse O Brother said the King I have been a great sinner against God and know not how to die or to appear before God in judgement his Brother making a jest of it said These are but melancholy thoughts the King replyed nothing at present But the custome of the Country was that if the Executioner came and sounded a Trumpet before any mans door he was presently led to execution the King in the dead time of the night sends the Executioner to sound the Trumpet before his brothers door who hearing it and seeing the Messenger of death sprang into the Kings presence beseeching to know in what he had â—ffended Alas Brother said the King you have never offended me And is the sight of my Executioner so dreadful and shall not I who have greatly offended fear to be brought before the judgement seat of Christ a singular cure for jovial contempt of repentance the sense of judgement is a strong summons to repentance Seventhly Seriously apprehend the possibility nay probability nay the positive certainty of pardon I have before told you 7. Help to repentance Repentance is the result of faith despair deters duty hope in Israel is the great help to repentance the Law leads to conviction but the Gospel to conversion despair is the devils lock to impenitency look up therefore see there is mercy with the Lord that he may be feared and plenteous Redemption that he may be sought unto apprehend then the price of mans sin paid the justice of God satisfied the pardon sealed in and by the blood of Christ and proclaimed in the Gospel so that it is thine with certainty if received with a prostrate soul and sued out by serious repentance nothing needs to deter God is reconciled therefore return unto him 8. Help to repentance Eighthly Soak the heart in the blood of Jesus take every day a turn of meditation in Mount Calvary cast thy eyes on a crucified Christ read the nature of thy sin the provoked wrath of God and passionate loves of a Saviour it is suppling to the Adamantine heart and swasive to the most obdurate soul I have before noted its force and efficacy to repentance be perswaded daily to contemplate the Crosse of Christ 9. Help to repentance Ninthly Speed will much facilitate repentance sin may be removed before it be settled by custome but then it is difficult youth is pliable to precepts strong under burdens dexterous and active in businesse when old age is infirm and impotent the piety of youth is the horrour of the devil the honour of Religion the case and joy of the soul let not sin become customary if you will ever cast it off for it will become a second nature linger not in what you will be rid of for the longer you linger you will be more loth to part like Austins modo sine modo and paululum quod ibat in longum your anon will never come and our little longer in sin will last for ever by the good will of nature singularly good is the counsel of Basil If the thing be honest keep it to the end if filthy and hurtfull why dost thou continue in it doth any that desires to ease the stomach of choler increase it by a continued bad and intemperate dyet if ever you will repent repent betimes late repentance is rarely true but ever difficult 10. Help to repentance Tenthly Sue for it at the hands of God Repentance is Gods gift and therefore must be begged it is Christs purchase the Covenants promise and may be begged with confidence Jesus Christ is exalted to give Repentance therefore go to him in Faith all meanes is ineffectual without Gods Blessing Let therefore Prayer enforce all meanes to this end whilst you sit under the Word study the nature of God examine your selves sit loose to the world see life its brevity and the limitation of the day of Grace seriously expect the day of judgement sensibly apprehend a pardon soake the heart in the blood of Christ and speed Repentance second all with earnest Supplication say with Ephraim O Lord turn thou me and so shall I be turned so shall your stony heart be taken from you and you shall possesse this necessary grace of Repentance in the truth of it which God of his mercy grant us OF Holiness HEB. 13.14 Follow peace with all men and holinesse without which no man shall see the Lord. HEre are two duties enjoyned together in one and the same precept though not enjoyned wâ—th the same penalty peace and holinesse the latter hath a sad threat added if we misse it without which no man shall see the Lord. It is somewhat like that charge Exod 28.34 35. that the Vest of Aaron should be on the skirt with a Pomegranate and a Bell both of gold yet the use of the Bell was far above that of the Pomegranate that the sound thereof may be heard when he goeth in before the Lord that he dye not So are peace and holiness two golden graces or blessings peace is like the Pomegranate
of A BETTER COVENANT This done it was very seasonable to let you hear of the Mediatour of the Covenant which was performed by the Subject 12 Twelfth Minister who preached to you JESUS CHRIST in his PERSON NATVRES and OFFICES from that Scripture 1 Tim. 2.5 There is one God and one Mediatour between God and man the man Christ Jesus Next to his Natures and Offices it was proper to treat of the two states of Jesus Christ and therefore the Subject 13 Thirrteeth Preacher opened to you Christs state of Humiliation out of Phil. 2.7 8. He made himself of no reputation and took upon him the form of a Servant and being found in fashion as a man he humbled himself and became obedient to death even the death of the Crosse Subject 14 The fourteenth CHRISTS STATE OF EXALTATION out of the ninth verse Wherefore God hath highly exalted him and given him a Name which is above every Name c. Time not allowing a more copious and distinct enquiry into this great Mystery God manifested in the flesh that which came in the Subject 15 Fifthteenth place under consideration as most proper was THE SATISFACTION WHICH CHRIST MADE TO DIVINE JVSTICE and that was done on that Text Col. 1.20 And having made peace through the blood of his Crosse by him to reconcile all things unto himself I say whether they be things in earth or things in heaven And because the Redemption made by Christ upon the Crosse signifieth nothing in effect without the Application of it to the conscience The Minister to whom the Subject 16 Sixteenth turn fell Treated of EFFECTUAL CALLING from Rom. 8.30 Moreover whom he did predestinate them he also called In and by which Call the soul being really but yet Spiritually joyned and united to Jesus Christ that which fell next under consideration in the Subject 17 Seventeenth Course of this Exercise was that exceding precicious Mystery The SAINTS UNION WITH JESVS CHRIST His Scripture was 1 Cor. 6.17 He that is joyned to the Lord is one Spirit And inasmuch as Vnion is the Foundation of Communion Interest in Christ the Fountain and Spring-head of Fellowship with Christ the Subjects which followed naturally to be handled were Justification and Filiation Subject 18 JVSTIFICATION in the eighteenth Course out of Rom. 5.1 Being justified by Faith we have peace with God And the Nineteenth Subject 19 FILIATIN or Divine Son-ship to God which branching it self into these two great priviledges of the Covenant ADOPTION REGENERATION the one whereby out State is changed by the other our Natures they were twisted together into one Sermon on that portion of Scripture John 1.12 To as many as received him to them he gave power to become the SONNES of God even to them that believe on his Name In which Filiation it being evident by the Scripture quoted that Faith hath such a special ingrediency therefore it was seasonable in the next place to speak of SAVING FAITH which was the Subject preacht on in the Subject 20 Twentieth morning of this Moneths Exercise the Text being Acts 16.31 Believe on the Lord Jesus Christ and thou shalt be saved and thy house And although Repentance be usually before faith in the order of sense and feeling yet faith being before Repentance in the order of Nature and operation it being the primum mobile in the orbe of grace as unbelief in the orbe of sins Heb. 3.12 hence it was proper next after Faith to speak to you of REPENTANCE Subject 21 which was handled by him that preached the one and twenty Lecture his place of Scripture being Acts 5.31 Him hath God exalted to be a Prince and a Saviour for to give repentance and remission of sins Matth. 3.8 And because true repentance is alwayes accompanied with fruits meet for Repentance therefore as the great and comprehensive fruit thereof Subject 22 the twenty second Exercise was spent in setting forth the Nature necessity and Excellency of HOLINESSE from these words of the Apostle Heb. 12.14 Follow peace with all men and holiness without which none shall see the Lord. This giveth the Believer a capacity though not a merit of a joyfull resurrection and the next Preacher took therefore the RESURRECTION Subject 23 for his Subject upon the Twenty third morning and for his Text those words of St. Paul Acts 26.8 Why should it be thought a thing incredible with you that God should raise the dead And as upon the Resurrection follows the day of Judgement in the same Method the discourse of the LAST JVDGEMENT succeeded and was the work of the Subject 24 Twenty fourth day the Preachers Text was Acts 17.31 Gâ—d hath appninted a day in the wich he will judge the world in Righteousness by that man whom he hath ordained Subject 25 The sentence of that day was the next thing in order to be considered and although the sentence of the Elect be first in the processe yet because it is last in the execution as appeareth in comparing the 34. verse of the 25. of Matth. with the 46. therefore the TORMEMTS of HELL was the sad and startling Subject which the twenty fifth Preacher insisted on from Math. 25.41 Everlasting Fire prepared for the Divell and his Angels c. And when the Righteous have had the honour as Assessors with Christ to behold with their eyes that sentence executed upon the Reprobate and their persons dragged away into everlasting burnings by the Ministry of the infernal Angels Then the joyful sentence shall be accomplished upon the Elect of God and they shall ride in triumph with Jesus Christ the King of Saints into the gates of the New Jerusalem and so the Subject 26 Twenty sixth and most blessed Subject with wich the last Minister did most sweetly close this morning Exercise was the JOYES of HEAVEN and his Text was Matth. 25.34 Receive the Kingdom prepared for you from the foundation of the world And thus honourable and beloved I have prese ted you with the Epitomy or Compendium of sound words which hath Methodically been delivered in the course of this moneth in divers of the chief Heads and Points of Gospel-Dâ—ctrine There is no man that is acquainted with the Body of Divinity but may easily observe this Method or Sâ—stâ—me to have been in some Points possibly redundant but in more defective He that will object the former may consider that eveâ—y man sees not by the same light insomuch as if twenty Divines should have the drawing up of twenty several Models of Divinity not two of them would meet exactly in the same heads or order in this case therefore veniam pâ—timusque damusque vicissim And he that will object the latter must also remember that if we had taken in more Points there must have been more dayes which the course of this Exercise doth not allow Sufficient to the dayes hath been the labour thereof and when we cannot do all we would it his honourable to do what we can To the
glory of God be it spoken since this Exercise was first set up such a moneth hath not been known in this City A word of Exhortation What now remaineth men and brethren but that the Ministers of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hieros praef Cat. Nostrum est dicere vestrum vero agere Dei autem perficere Gospel having done their work in holding out unto you a Form or Model of sound words you stir up your selves in the strength of Jesus Christ to do yours and what is that but that which is commended here to Timothy That you hold fast the form of sound words which you have received of them They have held it forth it concerns you to hold it fast First see therefore that you hold it fast in your understandings My brethren in this Moneths Exercise you have had many of the chief Heads and Points of the Christian Faith unvailed to you * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idem ut supra Non existimes institutiones istas homiliis esse similes c. Sed haec quae per ordinem tradimus documenta c. not only as so many single truths and several precious Jewels to lie by you but that to which possibly most of you have been strangers hitherto as far as the design could well suffer Methodized as it were into a Chaine of Pearls to weare about necks truths fitly joyned together and compacted into a body by that which every joynt supplyeth Now your duty is to wear this Chain or Bracelet carefully that it may not be broken Your labour must be to imprint this Method of truth in your mindes and judgements by vertue whereof you may be able to know them in their Series and Connexion and when you hear any of these Points handled in Sermons you may be able to know one truth from another where they are to be fixed in the Orb of Divinity and so to refer them to their own proper place and station which will prove to be a greater advantage to your proficiency in the knowledge of Christ then you can easily believe It is observable Rom. 8.28 when the Holy Ghost having hinted effectual calling as the ground of that blessed truth that all things work for good to those that love God yet he mentions it again in the very next verse and why but to shew us what place it obtains in the golden chain of salvation how it takes its room between Predestination and Justification Whom he did predestinate them also he CALLED and whom he CALLED them he justified of so great moment it is not onely to know Gospel-truths but how to posture them in their proper rank and file where every truth is to stand This advantage in a great measure you have had by this Moneths Exercise see that you improve it to the clearing of your understandings in the Method of Gospel Doctrines Secondly Hold them fast in yor Memory Truely the Order of this Moneths Exercise if you be not wanting to your selves will not contribute lesse strength to your memories than light to your understandings The truths themselves have been a Treasure given you by your heavenly Father and the Method will serve you for a sack or purse to keep them in and truely it would be a labour neither unprofitable nor uncomely to take so much paines your selves and to teach your Families to do so too scil to Conne this Model without book and the Lord teach you to get them by heart You may once a week or so revolve them thus in your minds I. There is a God II. The Scriptures are the Word of God III. In the God-head there be three Persons or Subsistencies Father Son and Holy Ghost God blessed for ever IV. God Created man in a perfect but in a mutable estate V. The Covenant of works God made with man in his innocency VI. Original sin in the first spring of it in Adams first transgression VII Original corruption derived from thence into mans nature VIII Mans liablenesse to the curse or the misery of mans state by nature IX Mans impotency to help himself out of this estate X. The Covenant of Redemption or the transaction between God and Christ from all Eternity about mans salvation XI The Covenant of Grace revealed in the Gospel XII Christ the only Mediatour between God and man considered in his Person Natures and Offices XIII Christs state of Humiliation XIV Christs state of Exaltation XV. Christs satisfaction to Divine Justice XVI Effectual calling XVII Vnion with â—hrist XVIII Justification by Christs Righteousnesse XIX Son-ship to God consisting in Adopition Regeneration XX. Saving Faith XXI Repentance XXII Holinesse XXIII The Resurrection XXIV The last Judgement XXV Hell XXVI Heaven Christians this and other such like Catalogues or Formes of the Articles of Christian Faith imprinted upon your memories will be of great benefit and service to you Do ye serve your memories and your memories will serve you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Hieros praef Catechis labour to get them so imprinted upon your memories that they may never be blotted out Thirdly Hold fast yea hold forth these precious Truths delivered to you in your lives and conversations Christians let it be your care and behold it shall be your * Deut. 4.6 wisdom in the eyes of all the beholders to live this morning Exercise the glory whereof hath filled this Assemblie for a moneth together To engage and quicken you herein let me mind you of one rare advantage this Model carrieth with it above most of the acute and learned Treatises of Schoolmen or solid Tractates of Catechetical Divines who have taken great paines in opening and stating the Principles of Christian Religion The Reverend Divines who have travelled in this service of your Faith have in their several Sermons with singular skill and piety brought down Principles unto practice and improved all their Doctrines to Vse and Application wherein they have shewed themselves Workmen that need not be ashamed wise Builders that know how to handle the Trowel as well as the Sword and that made it their design to build up their hearers in holinesse as well as in knowledge The School and the Pulpit met together the Doctor and the Pastor have kissed each other Omne tulit punctum qui miscuit utile dulci. They have not discust the Doctrines of Faith in a jejune frigid speculative way only but what they cleared to the judgment they wrought it home upon the heart and affections with such warmth and sweetnesse as that the hearers seem'd for the present to be carried into the mountain of transfiguration where they cryed out with Peter It is good for us to be here So that although their Sermons were very large yet the greatest part of their Auditories thought they had done too soon and went away praising God that had given such gifts unto men Oh let it be your care dearly Beloved that as this Model hath been
steps 312 313 314. F Faith commended p. 455 456. Faith distinguished into its kinds 456 457. Faith defined 449. By its genus and subject 460. causes 461 462 463 464 465 466 467. Effects 468 469 470 471 472 473 474. properties 475 476 477 478. and opposites 479. 480 481. Faith if saving receiveth whole Christ on judgement and choice 475. Faith groweth and persevereth and purifieth 477 478 479. Faith and salvation how connexed 473 474. Faith strengthned by the Covenant of Redemption 228. Faith how it justifieth 421. Faith greatly opposed 480. Faith goeth before Repentance in order of nature as its cause 490. Faith in its essential acts without its reflexions is the cause of Repentance 491. Faith of Scriptures authorities to be strengthened 103 104. False Repentance seven kinds viz. Popish 515. Pagan 516. Profane ibid. Legal 517. Slaves ibid. Sullen p. 518. Quakers Repentance ibid. 519. Fall of man was from his own mutable self-determining will 111. Federal transaction did pass between God the Father and Son and that from all eternity 219 226. Fear of God the duty of such who believe God is 58 59. Fear accompanieth true Repentance 542. Filiation to God is by Adoption and Regeneration 447. Filial priviledges Believers comforts 451 452 453. Flesh an enemy to Faith 480. Flesh crucified by union with Christ 391 392. Forme of sound words to be held fast 670. By Magistrates how 674 675 676 677. By Ministers how 678 679. By the People how 680 681. Freedome of God Father and Son in transacting the Covenant for mans Redemption 224. Free-grace the ground of Adoption and Regeneration 477. Fruitfulnesse a note of union with Christ 392 393. G God is p. 30 31. Gods being is evident in nature 31. 48. and Scripture 48 49. Gods being consistent with the adversity of the just and prosperity of the wicked and evidenced by them 45 50 51. God is the only efficient of Faith 461 462. God could not be the original of sin 111. Gods glory the ground of Adoption and Regeneration 447. God as Judge justifieth how and when 122. God the object of beatifical vision 654 655. Gospel a good cause 3. Gospel-means to work Faith 465. and call loudly to Repentance 525. Gospel how it justifieth 421. Gospel-Covenant better than the Legal 245 246 247 248. Gosepl-Manner of propounding Repentance is by way of duty and priviledge 426 Gospel-Arguments perswading Repentance most pregnant and moving 527 528. Gospel-Helps to Repentance most powerful and operative p. 533. Grace of God magnified by mans fall 213 214. First cause impulsive of justification 420. Graces are the fruits of the Spirit 390. Grudge not the prosperity of the wicked 645. H Of Hell 621. the wicked turned into it 623. its name explained ibid. nature described 624. its pain ibid. The Properties of its punishment Extremity 628 629. Eternity 628 629. Hell discerned by the Heathen 635. Hell proved by Equity 636 637 638 639 640 641. Merit 636 637 638 639 640 641. No Bar or hinderance 636 637 638 639 640 641. Heresie an hindrance to Faith 480. Heresies and Errors disbanded when we come to heaven 649. Hearing must be fixt and constant 22. So it will help Repentance p. 545. Heart the subject of Faith 459. and seat of Holinesse 558. Heaven 647. it is a Kidgdome how 649. Hindrances to the understanding Scripture what they are and how removed 100 101. Holding fast what it meaneth 5. Holinesse 554. a state trade habit and disposition 555. Holinesse defined 556. Holinesse the designe of God in all his acts 559 560. Holinesse constitutes a Christian or Saint 561 562. Holinesse spreads over the whole man 558. Holinesse changeth a man 557. Holinesse necessary unto communion with God 563. Holinesse its properties 567. Companions peace righteousnesse unblameablenesse 268. its opposites filthinesse of flesh of spirit over-reaching and hypocrisie 569 570. Holinesse of the Publisher proveth the Scripture to be the Word of God 94. And so doth the holy matter pressed in it 91 92. and its holy Arguments 93. Humility the effect of sensible impotency p. 214. Humiliation of Christ 278. three steps of it 280 281. the manner of it 287. Humanity of Christ a miracle of humiliation 280. Humility must go before honour 333. I Ignorance inconsistent to Faith 479. dangerous 483. Impotency of man since the fall very great 202 203. Impossible to recover of himself 204. Impotent in respect of the Law 205. Of the Gospel 206. 207. Impotency determined in Scripture ibid. Impotency no bar to the demand of duty direction of means or infliction of punishment 210 211 212 213. Impotency is to be seen and known 214. Infants distempers and death an effect and evidence of original sin 143. So is their aptitude to evil and backwardness to good 144. Inheritance of Saints hath no corruption succession or division p. 441. Inheritance why heaven so called 661. Inherited by Adoption 662 663. Donation 662 663. Redemption 662 663. Inspiration what it imports 87. Inventions and many inventions what they signifie 106. Indignation accompanieth Repentance 442. Judgements of God prevented 521 522. and removed by Repentance 523 524. Last Judgement provokes holiness 563. and perswades to Repentance 531 532 533 Judge whom 608. Manner of his coming 610. Last Judgement its day 605. It is particular and general 606. why it must be and when 607. its method and order 609. Justice of God satisfied by the death of Christ 301. Justification its nature opened 402 c. Differeth from Sanctification ib. Justified implies guilt plea and acquittance p. 403. Justified persons are acquitted on their plea. 419. Justification its causes Gods free grace 421 422. Christs satisfaction 421 422. The Gospel 421 422. Faith 421 422. God Law-giver 421 422. God Judge 421 422. Works 421 422. Spirit 421 422. Justification by what plea procured 406. Justification not from Eternity 423. Justification procured by Christs death 341. is evident by the Possibility 342 343 344. Necessity 342 343 344. Nature 342 343 344. Cause 342 343 344. Vicegerency 342 343 344. Peculiarity to this end 342 343 344. Justification doth manifest the wisdome holinesse and mercy of God 428. Justification the priviledge of the Gospel-Covenant 140. Justification the ground of comfort p. 429. to be sought by sinners 430. prized by Saints 432. K Kingly Office of Christ what it is and how executed 255 256. Kingly Office the Saints priviledge by Adoption 441. L Law Regulans 110. Law Regulata 110. Law of God the rule of rectitude ib. Law given Adam in Creation was partly natural partly positive 108. Law requireth duty exacts penalty terrifieth and stupifieth 204 205. Law general and special obeyed by Jesus Christ 223 224. Law fulfilled in Christ his death 301. Law given in Paradise was not executed or abrogated but released and dispensed with p. 413 414 415. Light burning and shining 1. Likenesse of sinful flesh what it means and how Christ was found in it 281 282. Likenesse to God
called another Comforter now he who is distinguished from the Father and the Sonne in the manner as to be called another comforter is either distinguished in regard of his essence or in regard of his personal subsistence not in regard of his essence for then he would be another God and therefore he is another in regard of his personal subsistence 4. You have a clear proof for this doctrine in the words of the Text There are three that bear record in heaven the Father the Word and the holy Ghost and these three are one and to that purpose consider 1. You have mention here of three witnesses now three witnesses are three persons 2. The Word and holy Ghost are conjoyned in their Testimony with the Father which is not competible to any creature and lest we should doubt of this it is expresly said even by Saint John himself to be the witnesse of God Verse 9. If we receive the witnesse of men the witnesse of God is greater for this is the witnesse of God which he hath testified of his Son and concerning Christ it is said that he is the true God ver 20. This is the true God and eternal life let the Socinian shew me where any creature is called the true God Concerning the Spirit also in this Chapter it is said ver 6. that he is truth it self It is the Spirit that beareth Witnesse because the Spirit is Truth 3. If there be three witnesses whereof every one of them is God the one not the other and yet not many Gods but one true God the point is clear there are three distinct persons subsisting in one divine essence or which is all one there are three persons and one God 3. I am to speak something to the distinction of these three persons though they cannot be divided yet they may be they are distinguished many things in nature may be distinguished which cannot be divided for instance the cold and the moisture which is in the water may be distinguished but they cannot be divided Now that those three persons are distinguished appears 1. By what hath been already said the Father is not the Son nor the Son the Father nor the holy Ghost the Father or the Son 2. By the words of the Text here are three heavenly witnesses produced to prove that the Lord Jesus Christ is the Son of God namely the Father the Word and the holy Ghost now one and the same person although he hath a thousand names cannot passe for three witnesses upon any faire or reasonable account whatever you may be sure that God reckons right and he sayes John 8.13 Father Sonne and holy Ghost to be three witnesses there are three that bear record in heaven so in Saint Johns Gospel the Pharisees charge our Saviour that he bare record of himself say they thou bearest record of thy self thy record is not true now mark what Christ replies ver 17 18. It is written in your Law Ver. 17 18. that the Testimony of two men is true I am one that bear witnesse of my self and the Father that sent me beareth witness of me where you have our Saviour citing the Law concerning the validity of a Testimony given by two witnesses and then he reckons his Father for one witnesse and himself for another 4. I shall speak a few words to the order of these divine persons in order of subsistence the Father is before the Son and the Son before the holy Ghost The Father the first person in the Trinity hath foundation of personal subsistence in himself the Sonne the second person the foundation of personal subsistence from the Father the holy Ghost the third person hath foundation of personal subsistence from the Father and the Sonne Now although one person be before the other in regard of order yet they are all equal in regard of time Majesty glory essence this I conceive to be the reason why in the Scripture sometimes you have the Sonne placed before the Father as 2 Cor. 13.14 2 Cor. 13.14 The grace of our Lord Jesus Christ and the love of God and the communion of the holy Ghost be with you all Amen Gal. 1.1 So Gal. 1.1 Paul an Apostle not of men neither by men but by Jesus Christ and God the Father who raised him from the dead Sometimes the holy Ghost is placed before the Father as Eph. 2.18 Through him we have an accesse by one Spirit unto the Father Eph. 2.18 Rev. 1.4 5. Sometimes before Jesus Christ Rev. 1.4 5. John to the seven Churches in Asia Grace be unto you and peace from him which is and which was and which is to come and from the seven Spirits which are before the Throne by the seven Spirits there is meant the holy Ghost and from Jesus Christ who is the faithful witnesse c. The consideration of this caused that rule amongst our Divines ab ordine verborum nulla est argumentatio there is no argument to be urged from the order of words Now this shews that although one person be before another in regard of relation and order of subsistence yet all are equal one with another in regard of essence And therefore beware lest you derogate the least jota or tittle of glory or Majesty from any of the three persons As in nature a small matter as to the body may be a great matter as to the beauty of the body cut but the haire from the eye brow how disfigured will all the face look If you take away never so little of that honour and glory which is due to any of the divine Persons you do what in you lies to blot to stain to disfigure the faire and beautiful face of the blessed Trinity 5. I am to enquire whether the mystery of the Trinity may be found out by the light of nature Resol There are two things in the general that I would say in answer to this question 1. That the light of nature without divine Revelation cannot discover it 2. That the light of nature after divine Revelation cannot oppose it 1. That the light of nature without divine Revelation cannot discover it and for that purpose take into your thoughts these following considerations 1. If that which concerns the worship of God cannot be found out by the light of nature much lesse that which concerns Gods nature essence or subsistence but the Antecedent is certainly true For 1. As for the part of the worship and service of God which is instituted and ceremonial it is impossible that it should be found out by the light of nature for instance what man could divine that the Tree of life should be a Sacrament to Adam in Paradise How comes the Church to understand what creatures were clean what were unclean that the Priesthood was setled in the Tribe of Levi and not in the Tribe of Simeon or the Trible of Judah certainly these lessons were not learned by the candle-light of nature 2.